Signs of the Times, Vol. 4, No. 42. (11/7/1878)

Signs of the Times

Nov 7, 1878

Pacific Seventh-day Adventist Publishing Association · Oakland, California · Nov 7, 1878

General Articles.

By Ellen G. White

THE PENTECOST.

BY MRS. E. G. WHITE.

WHEN Jesus opened the understanding of the disciples to the meaning of the prophecies concerning himself, he assured them that all power was given him in heaven and on earth, and bade them go preach the gospel to every creature. The disciples, with a sudden revival of their old hope that Jesus would take his place upon the throne of David at Jerusalem, inquired, "Wilt thou at this time restore again the kingdom to Israel?" The Saviour threw an uncertainty over their minds in regard to the subject by replying that it was not for them "to know the times or the seasons, which the Father hath put in his own power."

The disciples began to hope that the wonderful descent of the Holy Ghost would influence the Jewish people to accept Jesus. The Saviour forbore to farther explain, for he knew that when the Holy Spirit should come upon them in full measure their minds would be illuminated and they would fully understand the work before them, and take it up just where he had left it.

The disciples assembled in the upper chamber, uniting in supplications with the believing women, with Mary the mother of Jesus, and with his brethren. These brethren, who had been unbelieving, were now fully established in their faith by the scenes attending the crucifixion, and by the resurrection and ascension of the Lord. The number assembled was about one hundred and twenty. While they were awaiting the descent of the Holy Ghost, they supplied the office left vacant by Judas. Two men were selected, who, in the careful judgment of the believers, were best qualified for the place. But the disciples, distrusting their ability to decide the question farther, referred it to One that knew all hearts. They sought the Lord in prayer to ascertain which of the two men was more suitable for the important position of trust, as an apostle of Christ. The Spirit of God selected Matthias for the office.

Both men who had been selected were considered to be persons of stern integrity, and in every way worthy of the vacant position; but notwithstanding the disciples were intimately acquainted with them, they felt that their own judgment was imperfect, and trusted the selection only to the Lord, whose eyes could read the hidden secrets of the heart. There is a lesson for our time in this occurrence. Many who are apparently well qualified to labor for God, are urged into the ministry, without a proper consideration of their case, and at length become a grievous burden to the church instead of burden-bearers. If the church of the present time would act as cautiously and wisely as did the apostles in filling the vacancy among them, much perplexity and serious injury might be saved the cause of God. The work has often suffered much by putting persons forward to do that which they were not capable of doing.

After filling the vacancy in the apostolic number, the disciples gave their time to meditation and prayer, being often in the temple, testifying of Christ, and praising God. The Pentecost was a feast celebrated seven weeks after the passover. Upon these occasions the Jews were required to repair the temple and to present the first-fruits of all the harvest, thus acknowledging their dependence on the great Giver of all good, and their obligation to render back to God, in gifts and offerings to sustain his cause, that which he had intrusted to them. On this day of divine appointment, the Lord graciously poured out his Spirit on the little company of believers, who were the first-fruits of the Christian church.

"And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance." The Holy Ghost assuming the form of tongues of fire divided at the tips, and resting upon those assembled, was an emblem of the gift which was bestowed upon them of speaking with fluency several different languages, which they had formerly been unacquainted. And the appearance of fire signified the fervent zeal with which they would labor, and the power which would attend their words.

Under this heavenly illumination, the scriptures which Christ had explained to them stood forth in their minds with the vivid luster and loveliness of clear and powerful truth. The vail which had prevented them from seeing the end of that which was abolished was now removed, and the object of Christ's mission and the nature of his kingdom were comprehended with perfect clearness.

The Jews had been scattered to almost every nation, and spoke various languages. They had come long distances to Jerusalem, and had temporarily taken up their abode there, to remain through the religious festivals then in progress, and to observe their requirements. When assembled, they were of every known tongue. This diversity of languages was a great obstacle to the labors of God's servants in publishing the doctrine of Christ to the uttermost parts of the earth. That God should supply the deficiency of the apostles in a miraculous manner was to the people the most perfect confirmation of the testimony of these witnesses for Christ. The Holy Spirit had done for them that which they could not have accomplished for themselves in a lifetime; they could now spread the truth of the gospel abroad, speaking with the accuracy the language of those for whom they were laboring. This miraculous gift was the highest evidence which could present to the world that their commission bore the signet of Heaven.

"And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven. Now when this was noised abroad, the multitude came together, and were confounded, because that every man heard them speak in his own language. And they were all amazed, and marveled, saying one to another, Behold, are not all these which speak Galileans? And how hear we every man in our own tongue, wherein we were born? Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judea, and Cappadocia, in Pontus, and Asia, Phrygia, and Pamphylia, in Egypt, and in the parts

of Libya about Cyrene, and strangers of Rome, Jews and proselytes, Cretes and Arabians, we do hear them speak in our tongues the wonderful works of God. And they were all amazed, and were in doubt, saying one to another, What meaneth this? Others mocking said, these men are full of new wine."

The priests and rulers were greatly enraged at this wonderful manifestation, which was reported throughout all Jerusalem and the vicinity; but they dared not give way to their malice, for fear of exposing themselves to the hatred of the people. They had put the Master to death, but here were his servants, unlearned men of Galilee, tracing out the wonderful fulfillment of prophecy, and teaching the doctrine of Jesus in all the languages then spoken. They spoke with power of the wonderful works of the Saviour, and unfolded to their hearers the plan of salvation in the mercy and sacrifice of the Son of God. Their words convicted and converted thousands who listened. The traditions and superstitions inculcated by the priests were swept away from their minds, and they accepted the pure teachings of the word of God.

The priests and rulers, determined to account for the miraculous power of the disciples in some natural way, declared that they were simply drunken from partaking largely of the new wine prepared for the feast. Some of the most ignorant seized this suggestion as the truth; but the more intelligent knew that it was false; and those speaking the different languages testified to the accuracy with which they was used by the disciples. And Peter, in answer to the vile accusation of the priests, addressed the assembly in these words:—

"Ye men of Judea, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words; for these are not drunken, as ye suppose, seeing it is but the third hour of the day. But this is that which was spoken by the prophet Joel: and it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh; and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams."

The effect of Peter's words was very marked; and many who had ridiculed the religion of Jesus were now convinced of its truth. It was certainly unreasonable to suppose that more than one hundred persons should become intoxicated at that unseasonable hour of the day, and on the occasion of a solemn religious festival. This wonderful demonstration was before the customary meal at which wine was taken. Peter showed them that this manifestation was the direct fulfillment of the prophecy of Joel, wherein he foretold that such power would come upon men to fit them for a special work.

Peter traced back the lineage of Christ in a direct line to the honorable house of David. He did not use any of the teachings of Jesus to prove his true position, because he knew that their prejudices were so great that it would be of no effect. But he referred them to David, whom the Jews regarded as a venerable patriarch of their nation. Said Peter:

"For David speaketh concerning him, I foresaw the Lord always before my face; for he is on my right hand, that I should not be moved. Therefore did my heart rejoice, and my tongue was glad; moreover also my flesh shall rest in hope; because thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption. Thou hast made known to me the ways of life; thou shalt make me full of joy with thy countenance. Men and brethren, let me freely speak unto you of the patriarch David, that he is both dead and buried, and his sepulcher is with us unto this day. Therefore being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne; he, seeing this before, spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption. This Jesus hath God raised up, whereof we all are witnesses. Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear. For David is not ascended into the heavens; but he saith himself, The Lord said unto my Lord, Sit thou on my right hand, until I make thy foes thy footstool. Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ."

Peter here shows that David could not have spoken in reference to himself, but definitely of Jesus Christ. David died a natural death like other men; his sepulcher, with the honored dust it contained, had been preserved with great care until that time. David, as king of Israel, and also as a prophet, had been specially honored by God. In prophetic vision he was shown the future life and ministry of Christ. He saw his rejection, his trial, crucifixion, burial, resurrection and ascension.

David testified that the soul of Christ was not to be left in hell (the grave), nor was his flesh to see corruption. Peter shows the fulfillment of this prophecy in Jesus of Nazareth. God had actually raised him up from the tomb before his body saw corruption. He was now the exalted One in the Heaven of heavens.

The surprising demonstrations on the occasion of the feast of Pentecost could only be accounted for in this way: The promise which Christ had given the disciples of the descent of the Holy Ghost from the Father which was in this manner fulfilled. "He hath shed forth this which ye now see and hear." Peter assures them that David's prophecy could not refer to himself, for he had not ascended into the heavens; he was resting in his sepulcher. If the soul of David had gone to heaven, Peter could not have been so positive in his assurances to his brethren. He testified to the sleep of the dead in their graves till the resurrection.

In the words of David referred to by Peter—"The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool," the Father is called Lord, who said unto Christ, who is also Lord, equal with the Father, "Sit thou on my right hand." "Therefore," said Peter, "let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ."

David called the Messiah, in his divine character, Lord, although, after the flesh, he was the son of David by direct descent. David, by prophetic foresight, saw Christ enter into the heavens, and take his position at the right hand of God. The demonstration witnessed by the Jews at the Pentecost was an exhibition of the power of that very Jesus whom the priests and rulers had temptuously rejected and crucified. According to his promise he had sent the Holy Spirit from heaven to his followers, as a token that he had, as priest and king, received all authority in heaven and on earth, and was the Anointed One over his people.

On that memorable occasion, large numbers who had heretofore ridiculed the idea of so unpretending a person as Jesus being the Son of God, became thoroughly convinced of the truth, and acknowledged him as their Saviour. Three thousand souls were added to the church. The Apostles spoke by the power of the Holy Ghost; and their words could not be controverted, for they were confirmed by mighty miracles, wrought by them through the outpouring of the Spirit of God.

The disciples were themselves astonished at the results of this visitation, and the quick and abundant harvest of souls. All the people were filled with amazement. Those who did not yield their prejudice and bigotry were so overawed that they dared not by voice or violence attempt to stay the mighty work, and, for the time being, their opposition ceased.

This testimony in regard to the establishment of the Christian church is given, not only as an important portion of sacred history, but also as a lesson. All who profess the name of Christ should be waiting, watching, and praying with one heart. All differences should be put away, and unity and tender love one for another pervade the whole. Then our prayers may go together to our Heavenly Father with strong, earnest faith. Then we may wait with patience and hope the fulfillment of the promise.

The answer may come with sudden velocity and overpowering might; or it may be delayed for days and weeks, and our faith receive a trial. But God knows how and when to answer our prayer. It is our part of the work to put ourselves in connection with the divine channel. God is responsible for his part of the work. He is faithful who hath promised. The great and important matter with us is to be of one heart and mind, putting aside all envy and malice, and, as humble supplicants, to watch and wait. Jesus, our Representative and Head, is ready to do for us what he did for the praying, watching ones on the day of Pentecost.

Jesus is as willing to impart courage and grace to his followers to-day as he was to the disciples of the early church. None should rashly invite an opportunity to battle with the principalities and powers of darkness. When God bids them engage in the conflict it will be time enough; he will then give the weak and hesitating boldness and utterance beyond their hope or expectation.

The same scorn and hatred that was manifested against Christ may be seen now to exist against those whom he has evidently chosen to be his co-workers. Those whose spirits rise up against the doctrines of truth make hard work for the servants of Christ. But God will make their wrath to praise him; they accomplish his purpose by stirring up minds to investigate the truth. God may allow men to follow their own wicked inclinations for a time, in opposing him; but when he sees it is for his glory, and the good of his people, he will arrest the scorners, expose their presumptive course, and give triumph to his truth.

The arguments of the apostles alone, although clear and convincing, would not have removed the prejudice of the Jews which had withstood so much evidence. But the Holy Ghost sent those arguments home with divine power to their hearts. They were as sharp arrows of the Almighty, convicting them of their terrible guilt in rejecting and crucifying the Lord of glory. "Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do? Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost."

The disciples and apostles of Christ had a deep sense of their own inefficiency, and with humiliation and prayer they joined their weakness to his strength, their ignorance to his wisdom, their unworthiness to his righteousness, their poverty to his inexhaustible wealth. Thus strengthened and equipped they hesitated not in the service of their Master.

Peter urged home upon the convicted people the fact that they had rejected Christ because they had been deceived by the priests and rulers; and if they continued to look to them for counsel, and waited for those leaders to acknowledge Christ before they dared to do so, they would never accept him. Those powerful men, although they made a profession of sanctity, were ambitious, and zealous for riches and earthly glory. They would never come to Christ to receive light. Jesus had foretold a terrible retribution to come upon that people for their obstinate unbelief, notwithstanding the most powerful evidences given them that Jesus was the Son of God.

"Then they that gladly received his word were baptized; and the same day there were added unto them about three thousand souls. And they continued steadfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers. And fear came upon every soul; and many wonders and signs were done by the apostles."

From this time forth the language of the disciples was pure, simple, and accurate in word and accent, whether they spoke their native tongue or a foreign language. These humble men, who had never learned in the school of the prophets, presented truths so elevated and pure as to astonish those who heard them. They could not go personally to the uttermost parts of the earth; but there were men at the feast from every quarter of the world, and the truths received by them were carried to their various homes, and published among their people, winning souls to Christ.

A Prayer.

By Mrs. L. D. A. Stuttle

OH ! Spirit of the living God; Come down and fill my soul I pray, Come touch my tongue with living fire As on the Pentecostal day! That every thought, and every word, May be directed by the Lord.

My great dependence may I feel, My weakness and my follies know, With contrite heart may I confess, My utter poverty and woe, Enlighten thou my darkened mind, For I am wretched, poor and blind.

Then shall I speak thy glorious truth, With fervent zeal, and grace divine, When with illuminating power, Thy Spirit on my heart shall shine, When all my steps the Lord shall guide, And angels journey by my side.

Mrs. L. D. A. Stuttle.

Sin and Its Results;

By E. Goodrich

OR, LIFE AND DEATH.

"For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord." Rom. 6:23.

The great question before us is that of life and death. Neither is it a novel one; for the first real blessing bestowed upon man was life, and the first denunciation against man was a denunciation of death, as the punishment due to sin. And in remarking upon this subject, we may notice:—

1. What is sin, its nature, and its work? 2. The immediate results of sin. 3. The dread and final consequences of sin.

I. Sin is the transgression of law. Sin is an action. Sin does something. Sin is that action that stands opposed to lawful action. And as law not only has an action, but is itself a rule of action, the object of which is to sustain and guide all proper action, securing to all their rights, as life and liberty, it is the nature and work of sin to undo and destroy the action of law.

The idea of sin is not, as some seem to teach, only a moral or religious one, but is quite as much a secular and scientific one, entering into all the affairs of life. There are but two kinds of action; the one lawful, and the other unlawful. And in searching for truth, either in the written histories of the past, the open volume of the present, or the unturned pages of the future, the first lesson that should be impressed upon the mind is, that this world and all its kingdoms, and divisions, and classifications of facts, is governed by law—inflexible, sovereign law. There is not an atom of matter, whether at rest or in motion, whether in a chaotic or highly organized state, endowed with life and volition, that is not under the immediate and constant jurisdiction of some divinely ordained law; law perfectly adapted to the objects and subjects governed; law which, if obeyed, is able to bless every act of obedience, but which, if resisted, is able to break down and defeat all opposition.

This argument demonstrates that sin is temporal; for any action offered to a superior living force is in its very nature temporal. And the declaration of the text, "For the wages of sin is death," is not simply a religious dogma, but a great and universal truth, founded in the nature of things and applicable to all kinds of life and action. And how any one who has given the subject of law and its universal application any attention can teach that man was without law for two thousand years, turned loose like a herd of wild cattle upon the pampas, is indeed most unaccountable.

Again, sin is a mortal disease that defiles and corrupts the soul, and, like a rust or gangrene, corrodes and eats out all the moral sensibilities of our nature, driving away the holy influences of the Spirit of God, leaving the soul a charred and blighted thing. And now, having defined sin, its nature, and its work, let us consider,

II. Its immediate results. In remarking under this division of the subject, there seems to be danger of running into an extreme, either in claiming that man now suffers the full punishment for sin, or that punishment for sin is wholly reserved for a future state.

The action of sin begins in the mind; and at the very time and place where the action begins the consequences begin. And as every action of sin is in the direction of death, but the end is not reached until the action is completed, it follows that sin has both an immediate and final result, and the present is both a state of suffering and of punishment as well as the future. But present punishment for sin is disciplinary, and may be escaped, while the latter is retributive, and is everlasting.

The above argument is founded on the law, that what a man sows that he reaps. And to reason, as some do, that because a man now suffers on the account of sin, therefore he will be justified and saved hereafter is not good. On the contrary, present suffering is an assurance in demonstrative form of future punishment.

If sin was not followed by present evil consequences, there would be no reason to predict its final results. But the religion of Jesus Christ and God's moral government over man, in all its parts and bearings upon man, has been reduced to a practical demonstration. And the world is filled with notable examples, both of virtue and of vice, and is strewed with moral wrecks, showing us what sin can do.

If a man could find life, peace, and rest of soul, while walking in the paths of sin, this would be a complete argument for sin, showing that it is good, and that the sinner will be happy and blessed hereafter. But there is no peace to the wicked, either here or hereafter.

Again, to show the complete history and workings of sin, we read, "But every man is tempted, when he is drawn away of his own lust, and enticed. Then when lust hath conceived, it bringeth forth sin; and sin, when it is finished, bringeth forth death." James 1:14, 15.

In this figure, lust is the mother, enticement is the father, sin is the child, and death is the full grown man. The reading of this scripture, and the doctrine that it contains, opens to the mind a large field of thought and controversy. Quite a large class of Bible expositors teach that the very day that man sinned, the sentence of death, which was a moral or spiritual one, was executed upon him. And some even teach that this death in the form of total depravity is entailed upon our race. This gives us a proper occasion to notice both the doctrine of total depravity and the sentiment that man died the day that he sinned.

It is true that the law contemplated death as the punishment for sin, but to contend that this death was executed upon man the day that he sinned, contradicts the entire economy of divine grace, as revealed to us through various dispensations for nearly six thousand years.

God has provided a remedy for sin, and, like all other remedies, this is to be applied before the disease has taken on a fatal or incurable form. Sometimes the physician is called when it is too late, and he says, Oh! if I could have been called sooner, I could have saved you; but now you are dying. Again, if the convict is pardoned, it is always before the execution. Hence, we see that to argue that man was threatened, convicted, and at once punished for sin, would cut off all possibility, as well as necessity, for mercy upon the part of God.

Neither does it seem to help the matter much to go a step further and include temporal or physical death into the penalty; for all men die, notwithstanding the remedy provided.

As to the doctrine of total depravity, it is certainly a Bible doctrine; but that all men are born totally depraved, and that even infants that die, at once go to hell (a place of torment), is most certainly not a Bible sentiment; because this would place man at the very lowest point of moral degradation; he could get no lower by sinning, and it would be folly to talk of curing such a one; for there is nothing to cure. It is sin that depraves, and the history of sin is the history of depravity; for depravity is but the progressive development of sin and its ravages upon the moral man. Every sin and every iniquity committed, and every truth rejected, is a lesson in total depravity.

We have instances of total depravity recorded in the Bible, as in the first chapter of Romans. But it is of those wicked nations who, having the truth, held it in unrighteousness; and, "when they knew God, glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. Professing themselves to be wise, they became fools, and changed the glory of the incorruptible God into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things. Wherefore God also gave them up to uncleanness . . . and to vile affections. . . . And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind [margin, a mind void of judgment], to do those things which are not convenient."

The principles of God's government are the same in all ages of the world; and whenever we find either a man or a nation depraved, it is sin that has deprived. As long as the Spirit of God performs its office work upon the heart, enlightening the mind and giving knowledge of sin, it cannot be said that the man is totally depraved. But when the light which is in us becomes darkness, because we do not follow it, and when the Spirit of God ceases to strive with us, it is then we are totally depraved. And the doctrine of depravity is the doctrine of reprobation, because when one is depraved and rejected of God, that is reprobation.

There are only three positions of moral relation that are possible for man to sustain to God: 1. That of perfect friendship and reconciliation. This is a state of peace and security, in which we are sealed with the Holy Spirit of promise, which is the earnest of our inheritance until the redemption of the purchased possession unto the praise of his glory. In this state, the cure has been applied, and man is safe. 2. A state of perfect alienation and reprobation, in which the person is given over to hardness of heart and reprobacy of mind to believe a lie, that he may be damned. This state is represented by the earth, which, although it drinketh in both the rain and dew from heaven, bringeth forth only briars and thorns, and, therefore, is nigh unto cursing, whose end is to be burned. This is an awful state, in which and for which there is neither hope nor mercy. 3. There is a state of partial alienation, in which there is a remedy and possible salvation. And the object of probation, mercy, and moral training, is perfect reconciliation, a development of good and a suppression of evil. In this state the gospel, when preached in power and in demonstration of the Spirit, becomes either the savor of life unto life or of death unto death.

III. As to the final results of sin, there remains but little to be said. The work that has been begun is completed. As in nature, so in sin, there is first the blade, then the stalk, then the ear, then the ripe corn in the ear, and then the harvest. In the governments of earth, there is the power that makes the law, there is the power that explains, expounds, and applies the law in all doubtful cases, and there is the power that executes the purposes of the law. In criminal life, there is: 1. The penal statute that denounces the crime and apportions the punishment; 2. The crime itself committed, of which the law takes cognizance; 3. Conviction and condemnation that consigns or appoints to punishment, and, 4. The execution. So it is in God's moral government. And, as the figure used in the text, there is the labor and then the wages. This is all that there is of sin. The wages of sin is death. And as the punishment for sin is final, the death threatened is everlasting.— E. Goodrich.

Weighed, and Found Wanting.

By Charles H. Spurgeon

"TEKEL: Thou art weighed in the balances and art found wanting.—Dan. 5:27."

ONE of the scales into which I would have every man put himself, at least once in his life—I say at least once, because, if not, heaven is to him a place the gates of which are shut forever—is the scales of the divine law. There stands the law of God. This law is a balance which will turn, even were there but a grain of sand in it. It is true to a hair. It moves upon the diamond of God's eternal, immutable truth. I put one weight into the scale; it is this: "Thou shalt love the Lord thy God with all thy heart, with all thy mind, with all thy soul, and with all thy strength," and I invite any man who thinks himself to be of the right stamp, and flatters himself that he has no need of mercy, no need of washing in the blood of Christ, no need of any atonement—I invite him to put himself into the scales, and see whether he be full weight, when there be but so much as this one commandment in the other scale. Oh! my friends, if we did but try ourselves by the very first commandment of the law, we must acknowledge that we are guilty. But when we drop in weight after weight, till the whole sacred ten are there, there is not a man under the cope of heaven, who has one grain of wit left, but must confess that he is short of the mark—that he falls below the standard which the law of God requires. Mrs. Too-Good has often declared that she herself has done all her duty, and perhaps a little more; that she has been even more kind to the poor than there was any occasion for; that she has gone to church more frequently than even her religion requireth; that she has been more attentive to the sacraments than the best of her neighbors, and if she does not enter heaven she does not know who will. "If I have not a portion amongst the saints, who can possibly hope to see God's face in light?" Nay, madam, but I am sorry for thee; thou art light as a feather when thou goest into the scales. In these wooden balances of thine own ceremonies thou mayest, perhaps, be found right enough; but in those eternal scales, with those tremendous weights—the ten commandments of the law—the declaration is suspended over thy poor foolish head, "Thou art weighed in the balances and art found wanting."

Perhaps some extremely respectable one who has from his youth up, as he imagines, kept God's law; his country, family, or associates can bring no charge against him, and so he wraps himself up and considers that he really is the man, and that when he appears at the gate of heaven, he will be received as a rightful owner and proprietor of the reward of the righteousness. Ah! my friend, if thou wouldst take the trouble just to stop and weigh thyself in the scales of the law—if thou wouldst take but one command, the one in which thou thinkest thyself least guilty, the one thou imaginest thou hast kept best, and really look at its intent and spirit, and view it in all its length and breadth, in truth I

know thou wouldst step out of the scale and say, "Alas! when I hoped to have gone down with a sound of congratulation, I find myself hurled up, light as the dust of the balance, while the tremendous law of God comes sounding down and shakes the house." Let each man do this, and every one of us must retire saying, "I am weighed in the balances and am found wanting."

Ah! how many people are really afraid to look their religion in the face! They know it to be so bad, they dare not examine it. They are like bankrupts that keep no books. They would be very glad for a fire to consume their books, if they ever kept any, for they know the balance is all on the wrong side. They are losing, breaking up, and they would not wish to keep an account of their losses or villainies. A man who is afraid to examine himself may rest assured that his ship is rotten, and that it will not be long before it founders in the sea, to his eternal shipwreck. Call up conscience; put yourself in the scale, and God help you, that the verdict may not be against you—that it may not be said of you, "Thou art weighed in the balances and art found wanting."—Chas. H. Spurgeon.

Truth Springs from Earth

Truth shall spring out of the earth; and righteousness shall look down from heaven.

Continue reading: Thoughts on the Law and Sabbath