Publishing Committee · Battle Creek, Mich. · Sep 17, 1857
WHO CHANGED THE SABBATH?
By John Norton Loughborough
CIRCUMSTANTIAL EVIDENCE.
CIRCUMSTANTIAL evidence, we understand to be that testimony which is brought to light by investigating a train of circumstances which are connected with a case which is up for examination. Circumstantial evidence is good proof of truth, and in all cases if rightly interpreted, is an index to truth. Yet to have a train of circumstances prove a case, one must be quite positive that no other construction than the supposed one can be justly placed on those circumstances.
"As a friend once remarked to me, many an innocent man has been condemned to the gallows by circumstantial evidence. A man is suspected of having committed murder, how carefully he is watched, how closely he and his premises are inspected. Blood is found on his sleeve, and a bloody knife in his house. He was from his house at the time the murder was committed, and was seen going towards the scene of the murder one hour previous to the murder. This perhaps with a few other circumstances satisfies the jury, and the man is condemned as a murderer; and yet perhaps these circumstances might all have been explained. The blood on his knife and sleeve may be other than human, and his going towards the scene of murder, for altogether a different purpose than to take the life of his fellow. As it was in the case of the butcher in England, who was condemned to the gallows by circumstantial evidence. He was engaged in his occupation and heard a cry of murder; and in his haste ran to the scene of action with his bloody knife in his hand; he found a fellow-being murdered by the hands of an assassin. Others testified that when they came to the murdered man, no one was to be seen but the butcher with his bloody knife, and these circumstances had cost him his life, had it not been for the confession of the murderer himself at the time the butcher was marched upon the stage, to be hung. So we see the importance of weighing well circumstantial evidence before resting a case upon it."
But as you might infer from the heading of this article, we are not going to condemn totally circumstantial evidence. Circumstantial evidence is good for nothing when the facts are known to be to the contrary of the supposed circumstances. For instance if in the case above, three witnesses should solemnly swear that they saw another man, [not the one in whose house was found the bloody knife and sleeve,] commit the murder, what would the circumstances supposed above, really weigh? Nothing.
In some scripture questions there is some circumstantial evidence that may be brought forward; but that evidence must receive its coloring from either positive evidence, or facts known.
The change of the Sabbath is a question on which some circumstantial evidence may be brought forward which will either tend to convict the murderer of God's Sabbath, or if the change were a heaven-born act, show who shall have the glory of that work.
Protestants have come on with their circumstantial evidence to show that Christ set aside the seventh day, or the Sabbath of the fourth commandment, and has given us the first day of the week in its stead. They do not even pretend that they have positive evidence of this: but it is all either circumstantial or inferential. So they give us two circumstances of Christ's meeting with his disciples; [but one of which however happens to fall on the first day of the week;] and another circumstance of Paul's meeting with a certain church on the first day of the week; and finally a fourth circumstance, that John was in the Spirit on the Lord's day.
Now of these circumstances we say, if they were to effect an institution that was established by no better testimony than inferences, if there was no positive evidence against them, they might weigh something, providing no other construction could be placed on those circumstances, than that they were to show a transfer of respect to the first day of the week. But to array them against a positive command of God is fallacy; and we here say of these circumstances, [as has often been shown through the Review, and as may be seen by our publications on the Sabbath,] facts are against making an application of them so as in any way to make them favor the idea that first-day is a holy day.
Not only will positive witnesses testify contrary to the construction that has been placed on these circumstances, but the facts connected with these circumstances give altogether a different coloring to the subject. Christ has declared in a positive manner, [Matt. v, 17-19,] that "not a jot or tittle—a letter or point that distinguishes between letters—shall pass from the Law" till the consummation of all things. [So John Wesley renders, "Till all be fulfilled."] So, never before the consummation will the command teach the observance of any other day than the seventh. There is positive evidence against the circumstantial; and of the construction placed on the above circumstances, we say, Mark shows the fallacy of the first, that Christ met with them to commemorate his resurrection; for by his testimony [Mark xvi, 14] we learn that they did not believe that Christ had risen from the dead, and it would be folly to say they were commemorating his resurrection. Of the second occasion of Christ's meeting with his disciples, we say, as we have before intimated, it was not on the first day of the week; because, being after eight days from the first meeting, it could not have fallen earlier than the second or third day of the week.
Of the circumstances of Paul's meeting with the church at Troas on the first day of the week, the facts show that it was only an evening meeting preceding the first day of the week, and that Paul spent the whole of First-day from day-break, in starting on a journey, seven miles of which he went on foot, while a ship sailed around, about fourteen miles, and he took passage on board.
Of the fourth circumstance, that John "was in the Spirit on the Lord's day," it would have to be shown by good evidence that the Lord's day was the first day of the week, before the construction placed upon it to favor Sunday-keeping could be admitted. And when we look for testimony showing what day is the Lord's, it invariably points us to the seventh day instead of the first. Ex. xx, 10; Isa. lviii, 13; Mark ii, 28. We see then that the circumstantial evidence produced to show that Christ or his apostles changed the Sabbath, fails to prove that they changed it.154
But when our Protestant friends fail in their circumstantial evidence drawn from scripture, to establish the divine authority for the change of the Sabbath, their next resort is to the testimony of historians respecting the course of the Fathers of the church, as they are called. Now, suppose they could show that the Fathers, one half of them, from the close of the first century till 538 kept the first day, and that from that time forward nine tenths kept it, would that show any divine authority for keeping the day? It would not, unless they could show that the influence that caused these Fathers to keep the day was from heaven. Protestant theologians tell us that the good men of the primitive church would not have kept the day unless they had been divinely instructed thus to do. We have failed to find any divine instruction for the keeping of that day, and when we get a description of the age in which the observance of this institution by Christians commenced, we are left to look on its origin as other than divine. Paul says [2 Thess. ii,] speaking of the degenerate times that were about to come on the church: "The mystery of iniquity doth already work, only he who now letteth, [hindereth,] will let [hinder] until he be taken out of the way."
Apostasy, then, had already commenced in the days of Paul, which was to be developed more fully in the Man of Sin, [Papacy.] This is Paul's prediction concerning the time which was immediately to follow him. We see how literally it was fulfilled. Mosheim tells us, "The disingenuous and vicious method of surprising their adversaries by artifice, and striking them down as it were, by lies and fictions, produced among other disagreeable effects, a great number of books, which were falsely attributed to certain great men, in order to give these spurious productions more credit and weight." Again he tells us, that in the third century, by this means the church had "degenerated much from primitive simplicity." Enfield says in his Philosophy, "The first witnesses of Christianity had scarcely left the world, when this work began." This work then commenced in the days of Paul. We ask, then, is it safe to take the position that the acts of men in that degenerate age were divinely required, unless we have good evidence to that effect? We think it is not.
But concerning that age in which some circumstantial evidence for Sunday-keeping has been taken hold of by Protestants, we will ask one of their own writers, and see if he will tell us whether it was by divine, or human authority that the observance of the day came in. Neander in his "History of the Christian Religion and Church," page 168 says:—
"Opposition to Judaism introduced the particular festival of Sunday, very early, indeed, into the place of the Sabbath. * The festival of Sunday, like all other festivals, was always only a human ordinance: and it was far from the intention of the apostles to establish a divine command in this respect; far from them and from the early apostolic church to transfer the laws of the Sabbath to Sunday."
Here then we find a frank admission from one of their own historians, that there is none but human authority for Sunday-keeping. But still the question is before us, Who changed the Sabbath? We see that circumstantial evidence, as well as positive is lacking to prove that Sunday-keeping is of divine origin. We wish to present a little circumstantial evidence, as to who did it. But lest you say of us that we put a wrong construction on these circumstances we will first give a little positive evidence, and shall then construe the circumstantial with it.
We claim that the change of the Sabbath was the work of the Mystery of Iniquity, or that which finally became the Papacy. Daniel declared that the little horn [chap. vii, which commentators agree with us signifies the Papacy] should think to change laws. This they have thought to do, and attempted to do. But what has been the result of the changes they have made in God's Law? According to their own statements they have changed the Sabbath.
Q. "By whom was the Sabbath changed?"
A. "By the governors of the church." Abridgement of Christian Doctrine.
We say then, not only did God predict that the Papal power would change his Law, and they admit that they have changed the Sabbath; but, circumstantial evidence strongly indicates that it was through Papal influence that men were induced to keep Sunday as a Sabbath.
The sum of our circumstantial evidence which we wish to present at this point is comprehended in this: these sects that maintained their principles pure and received not the doctrines of the Papal church, while they thus stood never kept the Sunday institution, and did keep the Lord's Sabbath. After presenting the facts in regard to these sects, we think it will be plain to be seen which way the circumstantial evidence points as regards the change of the Sabbath. There were three sects, at least, quite prominent from the fourth to the sixteenth centuries that kept themselves distinct from the Papal church: the Waldenses, the Abyssinians, and the Armenians.
The following is the Papist's own account of the Waldenses, given by Reinerius Sacho, an inquisitor of Rome, who traveled among them:
"Of all the sects which have been, or now exist, none is more injurious to the church [i. e., of Rome,] for three reasons: 1. Because it is more ancient. Some aver their existence from the time of Sylvester; others, from the time of the apostles. 2. Because it is so universal. There is scarcely any country into which this sect has not crept. And 3. They have a great appearance of piety, as they live justly before men, believe rightly all things concerning God, and confess all the articles contained in the creed; only they hate and resist the church of Rome, and in their accusations are easily believed by the people."—Rel. Ency., art. Waldenses.
"They had no connection with the Catholic church, which they regarded as anti-Christ from the time of Pope Sylvester."—Rel. Ency.
Robinson, in his History of Baptism, says of them: "They were called Sabbati and Sabbatati, so named from the Hebrew word Sabbath, because they kept the Saturday for the Lord's day." "They were also called Insabbatati, because they rejected all the festivals, or sabbaths, in the low Latin sense of the word."
Of the Abyssinians, the Encyclopedia says:—
"Various attempts have been made to bring this church under the Papal yoke, but without success."
"About the beginning of the seventeenth century, the Portuguese Jesuits renewed the mission to Abyssinia, when the Emperor created one of them patriarch; and he not only swore allegiance to the Roman pontiff, but also obliged his subjects to forsake the rites and tenets of their ancestors, and to embrace the doctrine and worship of the Romish church." The Romanists held this dominion but a short time, but while they held it, Gibbon says, "They enjoined upon the Abyssinians to work and to play on the Sabbath." [Gibbon's Dec. and Fall, Vol. IV, p. 565.] This shows that up to that time they had had a regard for the Sabbath, or, why enjoin upon them to break it?
Of the Armenians [of whom we are informed that they kept the Lord's Sabbath,] Dr. Buchanan says in his Christian Researches, p. 242: "Of all the Christians in Central Asia, they have preserved themselves most free from Mahometan and Papal corruptions." Rel. Ency., art. Armenians.
Perhaps some are ready to object, that these sects now keep the first day. Our argument is not founded on their present position. We have shown that while they kept themselves free from the contaminations of the Romish church, they did disregard the Sunday institution and kept the Lord's Sabbath. And the fact that they now keep Sunday can be traced for its origin to the corrupting influence brought upon them by the Romish church. In concluding these few remarks, we would say, Is there not in the facts presented above, strong circumstantial evidence according also with the positive, that it is the Man of Sin that has thought "to change times and laws."
J. N. LOUGHBOROUGH.
Round Grove, Ills. Aug. 25th, 1857.
THE OLDEST CHRISTIAN HYMN.
The writings of Clement, of Alexandria, who lived during the second century of the Christian Era, contains a hymn supposed to be the earliest Christian hymn extant, and was probably written in the time of the Apostles. The following version will give some idea of its spirit.
Shepherd of tender youth,
Guiding in love and truth
Through devious ways;
Christ, our triumphant king,
We come thy name to sing,
And here our children bring,
To shout thy praise.
Thou art wisdom's High Priest,
Thou hast prepared the feast
Of holy love;
And in our mortal pain,
None calls on Thee in vain,
Help thou dost not disdain,
Help from above.
Thou art our holy Lord,
The all-subduing Word,
Healer of strife.
Thou didst thyself abase,
That from sin's deep disgrace,
Thou mightest save our race,
And give us life.
Ever be thus our guide,
Our Shepherd, and our pride,
Our staff and song;
Jesus, thou Christ of God,
By thy perennial word,
Lead us where thou hast trod,
Make our faith strong.
Signs of the Times.
By J. M. McLellan
"Can ye not discern the signs of the times," Matt. xvi, 3. Protestants at the present day have become so pharisaical in their principles, that they cannot or will not discern the signs of the times, although they are plainly and rapidly fulfilling all around them. There is scarcely a day that dawns upon this world, but brings with it the fulfillment of some prediction long ago spoken of by the prophets and apostles; yet they are sleeping on in carnal security, wrapt up in their false dreams of the world's conversion and the Jews' return to the land of Palestine, and the siren song of peace and safety is in their hearts. Thus will they sleep on, and dream on, until the storm breaks in all its fury upon their devoted heads. Then if not before they will discern the signs of the times.
Paul in 2 Tim. iii, 2, speaking of the signs of the last days says, For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers. To show the plain and undeniable fulfillment of this sign, I will give some extracts from a paper called The Truth Seeker published at Angola, Indiana, for May 11th, 1857. Says a correspondent of that paper, "I am fifty-two years of age, and thank the circumstances which led to the investigation, (I suppose of Spiritualism, from the reading of his article) I have been a pretty thorough truth seeker about five years, am trying to be an individual sovereign, to do my own thinking, to live on my own merits more than on the merits of a dead man," (Jesus.) Is not this a proud boaster, a lover of his own self who is going to live on his own merits in preference to the merits of Jesus? And shall not the Lord visit for these things? Again he says in another communication in the same paper, "I'll tell you, we've got to just pitch in, analyze the laws of cause and effect, be good philosophers, study our own beings, let God and Jesus go, and redeem ourselves and progress in eternal happiness; thus saith my soul."
Signed Wm. Huddleston. Can any ask for a plainer and fairer fulfillment of this sign of the last days? In it is all the proud, boastful blasphemy that is needed to fulfill it. "Let God and Jesus go." Is not this virtually a denial of the Father and Son? Says John, Little children, it is the last time, and as ye have heard that antichrist shall come, even now are there many antichrists, whereby we know that it is the last time. Who is a liar but he that denieth that Jesus is the Christ. He is antichrist that denieth the Father and the Son. 1 John ii, 18-22. Peter says that those who deny the Lord that bought them bring upon themselves swift destruction. 2 Pet. ii, 1.
Another sign of the last days is, men shall be lovers of pleasure more than lovers of God. 2 Tim. iii, 4; that is, they will love the pleasures of this world more than the service of God. Some will try to unite the pleasures of this world with the religion of Jesus. A leader of the Bible class in this place, under the patronage of the Methodists, addressing the class said, "How can we give up the pleasures of this world, going to private parties, &c.? These are all pleasing and gratifying; there is no sin in them, we cannot get along without them." These things are thought to be compatible with the religion of Jesus. I always believed, and still believe, that to disobey God and do contrary to what he has commanded is sin. Well, what does he say in regard to the world and its pleasures? John says, "Love not the world neither the things that are in the world. If any man love the world the love of the Father is not in him." 1 John ii, 15, 17. Says James iv, 4, "Know ye not that the friendship of the world is enmity with God? Whosoever therefore will be a friend of the world is the enemy of God." Therefore those who indulge in the pleasures of this world, disobey God; for they go contrary to many plain passages of Scripture and by so doing commit sin. We cannot serve God and mammon; neither can we have the spirit of this world and the spirit of Christ; for to have the spirit of the world is to be carnally minded which is death, but to have the spirit of Christ is to be spiritually minded which is life and peace. Rom. viii, 5, 7.
False Christs is another sign of the near approach of the end. Says Jesus, "Then if any man shall say unto you lo here is Christ or there, believe it not. For there shall arise false christs and false prophets, and shall show great signs and wonders, insomuch that if it were possible they shall deceive the very elect." Matt. xxiv, 23, 24. The testimony of one of the spirits is, that Christ never taught that he was the Son of God except in the sense in which other men might be the sons of God. Another asks, What is the meaning of the word Christ? and answers, "'Tis not as is generally supposed the Son of the Creator of all things; any just and perfect man is christ." Those who believe such testimony can do no otherwise than believe that they are christs; but what heresy! How false. In the prospectus of The Truth Seeker, we have the following. "In short it (The Truth Seeker) shall be the organ through which the christs of the last dispensation will choose to speak." Brethren and friends, the prophet says It is time to seek the Lord till he come and rain righteousness upon us. Hosea x, 12. And Paul says, It is high time to awake out of sleep for now is our salvation nearer than when we believed. Rom. xiii, 11. Why? Because Jesus has said, And when these things begin to come to pass, then look up and lift up your heads for your redemption draweth nigh. The night is far spent the day is at hand; let us therefore cast off the works of darkness and put on the armor of light. Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your hearts to the Lord, giving thanks for all things unto God and the Father in the name155of our Lord Jesus Christ. Eph. v, 19, 20. And besides this giving all diligence, add to your faith virtue, and to virtue knowledge, and to knowledge temperance, and to temperance patience, and to patience godliness, and to godliness brotherly kindness, and to brotherly kindness charity; for if these things be in you and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ. 2 Pet. i, 5-8. The end of all things is at hand; be ye therefore sober and watch unto prayer. And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away. 1 Pet. iv, 7. The prophet said speaking of Jesus, Behold I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts which dwelleth in Mt. Zion.
Brethren and sisters, do you know that you are a living sign from the Lord of hosts to this last sinful generation, among whom ye are commanded to shine as lights in the world? As signs then from the Lord, let us each strive with all our powers to let all the christian marks and graces shine forth in all their beauty that others may be attracted by them and be led to put them on, that the shame of their nakedness do not appear? Let us, as living epistles, known and read of all men, walk circumspectly, redeeming the time because the days are evil.
J. M. McLELLAN.
Hastings, Mich., Aug 20th, 1857.
Sacred Meditations.
"Blessed are the pure in heart, for they shall see God."
Isaiah saw in a vision, the Lord seated on a throne, and the flying seraphim around the throne, and heard their voices as they cried, "Holy, holy, holy is the Lord of hosts," Then said he, "Woe is me, I am undone; for I am a man of unclean lips." Then with angel speed flew one of the seraphim, bearing a burning coal, and laid it on his mouth, saying, "Thine iniquity is purged." Now he talks with God, and is no more afraid.
Said Moses, "I beseech thee shew me thy glory." And the Lord said, "While my glory passeth by, I will hide thee in the cleft of the rock." Now, by the blood of sprinkling, the way of communion with God is made plain. Now may the soul, hidden in Jesus, behold the glory of the Lord. The sacrifice is offered, and the blood of this sacrifice cleanseth from all sin. O thou who art bowed down with a load of sin, offer now thy soul for cleansing, for purifying.
Apply in faith to God for the full merit of this sacrifice. Come, O come, and sit under the constant droppings of this blood; it not only cancels guilt, it takes it away. Thus, and thus only, by the removing of thy guilt, is the way open to see God; to converse with God, not as a guilty malefactor condemned to death, but as one reprieved; as one made alive from the dead. Love is heaven's own element. Each soul there breathes in and breathes out love.
Precious is thy name, O Jesus! In thy name I come to the Father, and am accepted. Coming in thy name and in thy righteousness, I look up, and am no more afraid. The holy, holy Lord of hosts can be approached, and his glory discerned, by the soul that fully casts itself on Jesus, not to be justified only, but to be washed, to be sanctified, to be made clean. Glory be to God for this salvation! Glory and praise, for ever and ever! Amen.—Guide to Christian Perfection.
TOO ACTIVE TO FREEZE.
[The following article may contain some useful hints to us towards enabling us to rise from our lukewarm condition.]
I looked to nature. It was a clear, cold, bright Winter's day. The crisp, untrodden snow which covered the landscape, sparkled in the sunlight, as if with millions of gems. The little stream, that in Summer was always dancing and singing by the wayside, was now completely frozen over, silent and still under its icy covering; but as we approached the mill, where a little fall was visible in its channel, there it was leaping and sparkling as merrily as in the midst of a Summer's day. Cold as it was on every side, and frost-bound as the stream was above and below, here it was too active and busy to freeze!
From nature I turn to history. It is sunset on the Alps. A traveler is descending from the summit, when a storm arises, and the wind blows; and the snow filling the air, rapidly buries all traces of his path. He struggles on till his way is lost, and night sets in in its horrors, when, bewildered, discouraged, exhausted, he sinks down to die. The last thought has been given to home, and kindred, and friends, and his soul commended to his Redeemer, and the numbness is already stealing on his senses and limbs, when a sound of distress is borne on the tempest to his ears. It is an appeal to his humanity, that rouses him even from the stupor of death. With an effort he rises and follows the sound as it is repeated, and soon finds a fellow-traveler like himself benighted and exhausted, and lying down to be wrapped in the winding-sheet spread by the tempest. Earnest for his brother's safety, he puts forth every effort to rouse and animate and aid him, and his exertions are crowned with success. His activity has kept himself from freezing, and saved a fellow-being from death!
From nature and history, I turn to the church. A disciple who has every motive to faithfulness is getting cold, indifferent, unspiritual. He has entered the backslider's path, and is making rapid progress in it, when by the providence of God, and a word from his pastor, he is led to become a tract-distributor, and a teacher in the Sabbath-school. Before, he was in danger of freezing, of becoming cold himself, and like a mass of ice, diffusing a chilling influence around him. But now, he is too busy to freeze! Activity is giving him a glow. Motion is developing heat; and already others are gathering warmth from his example, and led by it to efforts in the cause of Christ, and for the souls of men.
The water, the traveler, the disciple, each has a voice for us. We must be diligent, devoted, earnest in our Master's service, if we would be kept from being cold and lifeless and useless. We should aim to be too active to stagnate, too busy to freeze. We should endeavor to be like Cromwell, "who not only struck while the iron was hot, but made it hot by striking"—like the missionary who said, "If there be happiness on earth, it is in laboring in the service of Christ"—like the blessed Redeemer, whose meat and drink it was to do the will of God. The vineyard must be cultivated, and the command is, that we enter it and work. There is work enough to be done, and the injunction is, that we do with our might what our hands find to do. To be healthful, we must be active; to be happy, we must be useful; to receive the promise, we must do the will of God: we must be diligent, active, earnest, if we would make our calling and election sure, and have at last an open and abundant entrance into the kingdom of our Lord and Saviour Jesus Christ.
Pearls.
It is easier to declaim against a thousand sins in others, than to mortify one in ourselves.
If no sin were punished here, no providence would be believed; if every sin were punished here, no judgment would be expected.
The pebbles in our path weary us, and make us sore-footed, more than the rocks that only require a bold effort to surmount.
The weakest living creature, by concentrating his powers on a single object, can accomplish something;156the strongest, by dispersing his over many, may fail to accomplish anything.
Thou canst not joke an enemy into a friend, but thou mayest a friend into an enemy.
"Good Night"
By J. Clarke
Is a contraction of "God be with you to night," meaning, God grant you a good night, or give you rest, quiet sleep to-night. Our daily food is not more necessary than sound abundant sleep. "So He giveth his beloved sleep." Ps. cxxvii, 2. All should say (rather pray) Good night. Children and parents and all should think of this. To be freed from disturbing dreams, from "the pestilence that walketh in darkness," from the powers of darkness who "wear out the saints," now more busy than ever, to rest from exciting cares, and painful watching, from fatigue of labor, mental and physical, to be protected from the midnight assassin, to be shielded from every danger, all these are included in that trite but beautiful expression, good night. Who that has tossed, sleepless, and restless and almost distracted, vainly desiring sleep for only one night, does not know the torture of such a trial?
Especially is sleep indispensable to the wearied mind, and to such it is oftenest denied. The wearied body sinks readily into slumber; not so the wearied mind. Ever active, the mind is more so when the eyes are closed, and the pall of night hides outward vision. Exciting studies, news, and intensely interesting subjects, should be attended to at an early hour, and as the hour of rest draws near, the mind should be calmed, freed from all that perplexes, or burdens, or excites. It is said that four out of five cases of lunacy are preceded by loss of sleep. Fretfulness, despondency and a thousand ills proceed from the same cause. Be sure to get regular abundant sleep. Indeed, there is a world of meaning in the evening salutation, "Good night."
J. CLARKE.
Portage, Wood Co. Ohio.
Shall I be There?
By James White
WHEN the Lord says to his children, "Come ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world," shall I be there? Shall I be one that shall be an heir to that kingdom; shall I be one of that company that shall come up through great tribulation, having their robes washed in the blood of the Lamb? It is my greatest desire that I might be, and if I would be, I have got something to do. I expect I must fight if I would reign in that blessed kingdom with the children of God. When the last trump shall sound, that shall awake the sleeping millions, and shall call his ransomed children home, shall I be one of that company that shall say, "Lo, this is our God: we have waited for him, and he will save us!" Shall I be there? Shall I be found at the right hand of God?
"When thou my Righteous Judge shalt come,
To call thy ransomed people home,
Shall I among them stand?
Shall such a worthless worm as I,
Who sometimes am afraid to die,
Be found at thy right hand?"
I may be there, if I am now faithful to the Lord yet a little while. But I often think it would be more than I deserve. There will be a happy meeting for God's children, when they meet to part no more. God's people will then be separated from the scoffs and frowns of a wicked world; poor sinners then will not point the finger of scorn at them, they have caused them to weep and mourn many times in this life of conflicts; but they will have their time to mourn and lament over a life spent in sin and rebellion against God. But then it will be too late; they have turned a deaf ear to the still small voice; they have grieved the Holy Spirit once too much.
Poor wanderer from Christ, will you be there? Will you have it to say in that day, "The harvest is passed, the Summer is ended, and I am not saved?" Now the Spirit is saying to you, "Come, for why will you die?" Now Christ is waiting with outstretched arms to receive you. Although you have wandered so far from him, yet will he receive you; but beware lest you grieve that Spirit once too much.
Poor sinner will you be there? Will you have to hear that sentence, "I called, but you did refuse; I stretched out my arm to save, and you regarded it not?" Will that be your lot, poor sinner? God's word will tell you so. Go, read it for yourself. But Christ is now before the Mercy Seat; he is willing to receive all who come unto him. When God's trump shall sound to call the nations of the earth to their last account, when he will separate the sheep from the goats, where will you be found, where will you poor sinner seek refuge in the day of trouble? You then will feel the need of a Saviour: you will want a shelter in that awful storm that is coming upon an ungodly world. O that God's people would awake to this subject, and try to save souls from that awful ruin. Be up and doing, lest the blood of souls be found in the skirts of your garments. M. J. W.—Ad. Herald.