Publishing Committee · Battle Creek, Mich. · Mar 17, 1859
SIGNS OF THE TIMES.
"Can ye not discern the signs of the times?" Matt. xvi, 3.
OUR Lord asked the Pharisees and Sadducees this question, at a time when they came to him tempting him for a sign from heaven. It was a reproof to them for their unbelief in the signs mentioned by the Old Testament writers, which they professed to believe, and which were actually fulfilling before their eyes, yet disregarded by them. They could tell the weather for the morrow, but had no skill in those prophecies that pointed to that time. "When it is evening, ye say it will be fair weather, for the sky is red; and in the morning it will be foul weather to day, for the sky is red and lowering. O ye hypocrites, ye can discern the face of the sky; but can ye not discern the signs of the times?" We will here name some of the signs which the Jews had as evidence of Jesus' being the true Messiah.
The star that appeared, to guide the wise men to the place of the infant Saviour, [Matt. ii, 2, 9.] prophesied of in Num. xxiv, 17. He was born of a virgin, [Matt. i, 18-25.] spoken of in Isa. vii, 14. Bethlehem was his birth-place, [Matt. ii, 1.] mentioned in Micah v, 2. Herod slew all the children in Bethlehem, from two years old and under, [Matt. ii, 1-6, 18.] prophesied of in Jer. xxxi, 15. His forerunner, John. The voice of him that crieth in the wilderness, prepare ye the way of the Lord, &c. Isa. xl, 3. All Judea and Jerusalem saw this sign when they went out to be baptized of John. Matt. iii, 1-6.
The gospel preached. When Jesus stood up in the synagogue to read, he opened the book and read where it is written, [Isa. lxi, 1.] "The Spirit of the Lord God is upon me, because he hath anointed me to preach the gospel," &c. The eyes of all them that were in the synagogue were fastened upon him. And he said unto them, "This day is this scripture fulfilled in your ears." Luke iv, 16-21.
His humility when on trial. "He was oppressed, and he was afflicted; yet he opened not his mouth. He is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he opened not his mouth." Isa. liii, 7.
The manner and circumstances of his death. "They gaped upon me with their mouths as a ravening and a roaring lion. I am poured out like water, and all my bones are out of joint. My heart is like wax; it is melted in the midst of my bowels. . . . They part my garments among them, and cast lots upon my vesture." Ps. xxii, 13-18. This prophecy had an exact and literal accomplishment at the crucifixion of Christ, and the Jews saw it. Read Matt. xxvii, 35.
The fulfillment of the seventy weeks of Dan. ix, 24-27. The Jews understood this, or might have understood it. Caiaphas, being high priest that year, said to them, "Ye know nothing at all, nor consider that it is expedient for us that one man should die for the people, and that the whole nation perish not. And this spake he not of himself, but being high priest that year, he prophesied [or taught the prophecies] that Jesus should die for that nation, and not for that nation only, but that also he should gather together in one the children of God that were scattered abroad." John xi, 49-52. We might add to these signs the miracles of Christ, his resurrection, the pouring out of the Holy Ghost on the day of Pentecost, and still others which were distinctly spoken of by the prophets.
But notwithstanding all this scripture was fulfilling before the faces of the rulers of the Jews, and all these signs were actually accomplished in a little more than thirty years, and they themselves had to acknowledge that notable miracles had been done, yet they believed not. Well may it be said by this generation, that the Jews deserved wrath, and God was just in destroying their nation and place. But how is it with the professed people of God at this day? Do they believe in that Word which they blame the Jews for rejecting? The Jews were looking for a temporal kingdom, and overlooked the signs of Christ's first advent. The nominal churches generally are looking for a temporal millennium, and overlook the signs of his second advent, which are more numerous and forcible than those of his first advent. Then if the signs of Christ's second coming are doubted and rejected by this generation, the sin of unbelief will rest upon them heavier than it did upon the Jews, in proportion as they reject greater light.
The great object of the prophecy of Daniel, and the Revelation of Jesus Christ to his servant John, seems to be to point out the way-marks upon the highway of time, and show the period when the great journey of human life will end. "There is a God in heaven that revealeth secrets, and maketh known to the king Nebuchadnezzar what shall be in the latter days." Dan. ii, 28. This was spoken in reference to the great metallic image which the king saw in a dream.
In this chapter four universal kingdoms are brought to view. Babylon, represented by the head of gold; Medo-Persia, represented by the breast and arms of silver; Grecia, represented by the belly and sides of brass; the Roman kingdom, represented by the legs of iron. The ten toes of the image represent the divided state of this fourth kingdom. And next is God's everlasting kingdom.
Where are we in this prophecy? Babylon, the head of gold, long since passed away. The Medo-Persian kingdom, the breast and arms of silver, long since was numbered with things past. Grecia, represented by the brass, is in the past. Rome in its undivided state, represented by the legs of iron, is also in the past. And for almost fourteen hundred years has the divided state of the fourth kingdom been represented by the feet and toes of the image.
What next? Answer: The destruction of the kingdoms of this world, represented by the stone smiting the image on the feet. "Then was the iron, the clay, the brass, the silver and the gold broken to pieces together, and became like the chaff of the summer threshing-floors, and the wind carried them away that no place was found for them."
Chapter vii is still more definite. Here four beasts represent the same as the four parts of the great image. The lion represents Babylon, the same as the head of gold. The bear represents the Medo-Persian kingdom, the same as the breast and arms of silver. The leopard represents Grecia, the same as the belly and sides of brass. And the fourth beast, dreadful and terrible, &c., represents the Roman kingdom, the same as the legs of iron; and his ten horns represent the ten divisions of the Western empire, the same as the ten toes of the image.
But among the ten horns of this beast there came up another little horn, before whom three of the first horns were plucked up by the roots. It is said of this horn, that "he shall speak great words against the Most High, and shall wear out the saints of the Most High, and think to change times and laws; and they shall be given into his hand until a time and times and the dividing of time." All agree that this represents the Papal power, which had its 1260 years of triumph, from about 538, to 1798.
But "they shall take away his dominion," says the prophecy. This was fulfilled in 1798, when Berthier, a French general, entered the city of Rome and took it. The pope was taken prisoner, and shut up in the Vatican. The Papal government, which had continued from the time of Justinian, was abolished, and a Republican form of government given to Rome. The pope was carried captive to France, where he died in 1799. Thus his dominion was taken away. He that led others into captivity, went into captivity, and he who killed with the sword, those whom he pleased to call heretics, was himself killed [subdued] with the sword. We are brought down in the prophecy to within eighty-one years of the present time.
What next? Let the Prophet answer. Chap. vii, 9, 10. "I beheld till the thrones were cast down, and the Ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool; his throne was like the fiery flame, and his wheels as burning fire. A fiery stream issued and came forth from before him:130thousand thousands ministered unto him, and ten thousand times ten thousand stood before him: the judgment was set, and the books were opened." If the judgment, with its dreadful scenes, is not here described, then it cannot be found in the Book of God. We have not space to here give an exposition of these chapters. See our work on the prophecy of Daniel, for sale at the REVIEW office.
How exactly have all the numerous specifications of the prophecy of Daniel been fulfilled up to the present time. And will fulfillment stop here? No, no! May God give the reader to feel that earth's history is fast closing, and that the immortal kingdom will soon appear.
Prophecy is history in advance. Time rolls on, and events among men and nations, previously recorded by the prophets, appear. We compare the prophecy with history and find a perfect agreement as to time, order and nature of events, and know that we are not mistaken.
To the prophets themselves, their own prophecies could afford but little light, the whole prophetic scenery being the history of the future. But as time rolls on, each fulfillment adds a little light. Come down to the present time, when the specifications of the prophecy are all fulfilled but the last, and the light pours in on every side, the prophecy is unsealed, many run to and fro, and knowledge increases.
"Lead me to the Rock that is higher than I,"
In its shelter I'll hide while the storm passes by.
I'll yield like the floweret that bends to the gale,
And bows without breaking when tempests assail;
Then, rising anew when the storm is o'erpast,
Adore him, who sends both the calm and the blast.
"Lead me to the Rock that is higher than I,"
When the glare of the noontide is fierce in the sky.
When faint from the "burden and heat of the day,"
Oh, lend me thy screen from the sun's burning ray!
Within thy cool shadow my altar I'll raise,
And send up the incense of prayer and of praise.
"Lead me to the Rock that is higher than I,"
When my path through the desert is scorching and dry.
My spirit shall find her deep craving supplied
In the streams of salvation that flow from thy side.
I'll bathe where thy waters refreshingly stray,
And then with rejoicing go forth on my way.
"Lead me to the Rock that is higher than I."
When the night-wind is chill, to thy covert I'll fly:
Beneath thy protection my couch while I spread,
No damp of the midnight shall fall on my head;
And when the bright morning sheds light through the skies,
My grateful thanksgiving to thee shall arise.
Oh, draw me, kind Father, in faith to thy side;
In thy "secret pavilion" I fain would abide.
My Covert in danger, my Screen from the heat,
My spirit's Refreshment, my one sure Retreat,
Oh, strong Rock of Ages, my frailty sustain!
Though mountains should crumble, thou still shalt remain. [Rel. Mag.]
THE PROPHECY UNSEALED IN THE TIME OF THE END.
By James White
"But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased." Dan. xii, 4.
Here it should be noticed that the book is not to remain shut up and sealed till the end; but "to the time of the end." This period, called the time of the end, evidently commenced about 1798. In chap. xi, 32–35, the 1260 years of Papal supremacy are referred to: "And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end." Verse 35. In 1798, the 1260 years, in which the Papacy had power to put the saints to death, closed, marking the commencement of the time of the end. Since that time, great light has shone upon the book of Daniel. This prophecy, which before had been considered obscure, and was hardly read, has become one of the plainest books of the Bible, and the attention of the people has been called to it.
"Many shall run to and fro, and knowledge shall be increased." This was to be fulfilled in the time of the end, when the prophecy of Daniel should be unsealed. At this time knowledge was to increase. This, we think, does not mean general knowledge on all subjects, but should be understood as referring exclusively to those prophetic chains in the book of Daniel which reach down to the end of earthly kingdoms, the resurrection of the just, and, consequently, the second advent.
Duffield on Prophecy, p. 373, says: "The word translated run to and fro, is metaphorically used to denote investigation, close, diligent, accurate observation—just as the eyes of the Lord are said to run to and fro. The reference is not to missionary exertions in particular, but to the study of the Scriptures, especially, the sealed book of prophecy."
Clarke says: "Many shall run to and fro. Many shall endeavor to search out the sense; and knowledge shall be increased by these means. This seems to be the meaning of this verse, though another has been put upon it; viz., 'Many shall run to and fro preaching the gospel of Christ, and therefore religious knowledge and true wisdom shall be increased.' This is true in itself; but it is not the meaning of the prophet's words."
Matthew Henry says: "They shall read it over and over, shall meditate upon it; they shall discourse of it, talk it over, sift out the meaning of it, and thus knowledge shall be increased."
Gill says: "Many shall run to and fro and knowledge shall be increased; that is, towards the end of the time appointed, many shall be stirred up to inquire into these things delivered in this book, and will spare no pains or cost to get a knowledge of them; will read and study the Scriptures, and meditate on them; compare one passage with another, spiritual things with spiritual, in order to obtain the mind of Christ; will carefully peruse the writings of such, who have lived before them, who have attempted any thing of this kind; and will go far and near to converse with persons that have any understanding of such things; and by such means, with the blessing of God upon them, the knowledge of this book of prophecy will be increased, and things will appear plainer and clearer, the nearer the accomplishment of them is; and especially when prophecy and facts can be compared: and not only this kind of knowledge, but knowledge of all spiritual things, of all evangelical truths, and doctrines, will be abundantly enlarged at this time."
That there is a period when the church of Christ is especially to look for the second advent, is evident. Many, however, take the ground that it was right for the early Christians to look for Christ's second coming in their day, that it has been scriptural for the followers of Christ, ever since to expect his coming in their day, and that nothing more, in this respect, is required of the church at this time. But the fact that the signs of Christ's second coming are given, shows the error of this view. How absurd for past generations to expect the event, before the signs were fulfilled.
That some of the early church received the idea that Christ would come in their day, we do not deny. And it is evident that the Thessalonian church thus believed, from the fact that St. Paul in his second epistle to them, corrects this error. The Apostle says, "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. Let no man deceive you by any means; for that day shall not come except there come a falling away first, and that man of sin be revealed, the son of perdition, who opposeth and exalteth himself above all that is called God," &c. 2 Thess. ii, 1–4.
From this testimony we conclude that there were those who taught the Thessalonians to expect the second advent in their day. But Paul told them not to be troubled with this idea, and warned them against being deceived by it. He then stated that the day of Christ would "not come, except there come a falling away first, and that man of sin [Papacy] be revealed." He pointed the church of Christ over the period of the apostasy and 1260 years of Papal supremacy, down to 1798, and guards all the way with his warning against being deceived with the idea that Christ might come during that period. And why did his warning cease there? Answer. At that point, the time of the end commenced, when the prophecy of Daniel was to be unsealed, and when knowledge on the subject of Christ's coming was to increase.
What a beautiful harmony here is in the testimonies of the angel and Paul. The angel said to Daniel, "The words are closed up and sealed till the time of the end." Paul said to his brethren, "Let no man deceive you, . . . that day shall not come, except there come a falling away first, and that man of sin be revealed." The Apostle's warning reaches down to the time of the end, where the words are to be unsealed, and no farther. This plainly shows that the last half century has been the period for the subject of the period of the second advent to be brought out, and this the only time that the church could scripturally look for the immediate coming of the Lord.
Thus we see the way was fully prepared for the solemn warnings, symbolized by the angel's messages of Rev. xiv, 6–12, to go forth to the inhabitants of the earth to prepare to meet the Lord.
FIRST MESSAGE.
John saw this angel "fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth." This angel says, "Fear God, and give glory to him; for the hour of his judgment is come." His message not only relates to the Judgment, but also to the time of the Judgment; therefore must symbolize a class of religious teachers who proclaim a corresponding message. Mark this: The angel does not symbolize a class of men who are teaching that the Judgment is more than a thousand years in the future, or that we may know nothing of the time of its coming. But he does symbolize that class who teach that the period has come for the Judgment; therefore the first angel's message has its fulfillment in the proclamation of the immediate coming of our Lord Jesus Christ which has been given to this generation.
Luther did not teach that the hour of the Judgment had come. He looked forward for that event about 300 years. This message, based on the book of Daniel, could not have been given while that book was closed up and sealed, which was the case until 1798.
But it may be said that the Advent movement was not of God, because those engaged in it did not realize all they expected. But if we had realized all we expected in 1843, if Christ had then come, where would the second and third angels give their messages? Think of this. A disappointment and delay is as necessary to fulfill this chapter, as to expect and proclaim Christ's coming.
Again, look at the shouting multitude who cried Hosanna, when Christ meekly rode into Jerusalem. Were their hopes realized? Not at all. They expected the Master to immediately ascend the throne of David; but see him in a few days on the cross, and the disciples scattered. Yet the whole display was a fulfillment of Zech. ix, 9. "Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem; behold, thy king cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass."
The Pharisees wished the Master to rebuke the disciples when they shouted in fulfillment of this prophecy; but he replied, "I tell you that if these should hold their peace, the stones would immediately cry out." The whole plan was according to the mind and Spirit of God. They had to cry "Hosanna" to fulfill the prophecy; yet all their expectations failed. So when the right time came for the first angel's message to be given, hundreds were at once moved out to swell the note of warning. God's Spirit urged them out. And if they had held their peace, ten thousand voices would have been heard from the very stones, "Fear God and give glory to him; for the hour of his judgment is come." It may also be said that the Advent movement has not been sufficiently extensive to be a fulfillment of prophecy, and a forerunner of the second advent. Please look at the fulfillment of prophecy in the preparatory work of the first advent.
"The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low; and the crooked shall be made strait, and the rough places plain." Isa. xl, 3.
This prophecy was fulfilled in the person of John the Baptist, in his short and limited ministry. He had neither printing-presses nor the benefit of railroad cars. But one voice was raised, and that in the wilderness of Judea.
Hundreds of ministers of Christ have gone forth, proclaiming the doctrine of the Second Advent; and instead of one voice, thousands have been raised, until the earth has rung again with shouts of "Behold he cometh." In 1843, six or eight Advent periodicals were published, and sheets and tracts were scattered throughout the land like the leaves of Autumn.
SECOND MESSAGE.
The second angel's message has also been given. "And there followed another angel, saying, Babylon is fallen, is fallen," &c. This angel does not give the burden of his message at the time of the first; but follows after. It is a well known fact that the burden of the first message was given from 1840 to the first part of 1844. It is also a fact that the announcement, "Babylon is fallen," was made in 1844, and that the burden of that message, which called fifty thousand from the different churches, closed in the Autumn of 1844. This movement being local, the angel is not said to make his proclamation with a loud voice. But the first angel an131nounces the hour of God's judgment with a loud voice. The fulfillment was a mighty movement, which took hold of the public mind. The solemn announcement of the third angel is made with a loud voice. And this is the period of the preparatory work of another mighty movement, in fulfillment of the third angel's loud cry.
THIRD MESSAGE.
"And the third angel followed them with a loud voice," &c. See verses 9–12. This is another distinct message which follows the second. We have stated that the burden of the second message closed in the Autumn of 1844. That was the period of confident expectation for the coming of the Lord, and the great disappointment to those who loved his appearing. A scene of severe trial has followed, which has called for the patience of the saints. Those who have stood firm have had "need of patience." See Heb. x, 35–39. "Here is the patience of the saints; here are they that keep the Commandments of God and the Faith of Jesus." Verse 12. This is the closing part of the message of the third angel, and perfectly applies to the period since 1844. This has been our time of patience. And it is an interesting fact that in this period the subject of the commandments of God has been agitated by those who are waiting for the Lord. Commandment-keepers are, therefore, a sign of the immediate coming of Christ; for the next event in the prophecy is the Son of man on the white cloud with a sharp sickle in his hand ready to reap the harvest of the earth. See verse 14.
For a full exposition of this subject read a tract of 150 pp., entitled the Three Angels of Rev. xiv, 6–12, for sale at the Office of the Advent Review and Sabbath Herald.
J. W.
An Advent Thought.
"I will come again and receive you unto myself: that where I am there ye may be also."
When the Saviour comes to his people at the hour of sense, every eye shall then see Him, and they also who pierced him, and all kindreds of the earth shall wail because of Him. The same Jesus who ascended from the Mount of Olives, shall descend in like manner as his disciples saw him go up to heaven. How inconceivably glorious will be this advent of Christ to his people! Before, He came "to take away sin by the sacrifice of himself;" now, he will appear "without sin unto salvation." Before, he came an infant of days, a weeping babe in Bethlehem's manger; now, he will come as the Eternal Son of the Eternal God. The first time, he is seen in the humble garb of an obscure Galilean, attended by a few despised fishermen; the second time, he is recognized clad in the robes of divine majesty, and attended by a countless retinue of bright immortals. Faith has wept over him wearing a crown of thorns, and carrying the reed of mockery; sight now rejoices in the brilliancy of the crown of glory on his head, and of the scepter of universal power in his hand. Before, he came to be mocked, and scourged, and buffeted, and spit upon, and nailed to the accursed tree, but in this hour of his return he is armed with the terrors of unappeased justice, and scatters desolation and dismay among his enemies. This advent of Christ to his people will be witnessed by an intelligent universe. What a glorious change, what a joyful transfer! to be placed at the right hand of the Judge, to be fellow heirs and brethren of the Lord Jesus. This is the day when by all such shall be heard a sound of joy, the voice of Jehovah calling his elect from the four quarters of the winds, and when thrones, and dominions, and principalities, and powers, those ministers of his who do his pleasure, widening their shining ranks to receive the redeemed of Christ's blood, shall marshal them heavenward as Heralds of the sky; wherein one choir, the ransomed of the Lord shall unite in a strain of the sweetest concord, and what was once separate from God and far from holiness, shall fill up the chorus of their song of victory to the Captain of our salvation. Here is the portion laid up for the righteous, stretching into infinity, and widening by additions of interminable extent, surpassing the conjectures of knowledge, and transcending the swelling energies of an immortal hope. Here is the portion: who of us will claim the inheritance? To the disciples of Jesus the inquiry at the return of the advent season breathes the sweetest consolation and the truest joy. But to them only. For others, the tempest is gathering in the heavens.—Protestant Churchman.
No Cowards in this War.
WHEN the Dutch fleet drew near to Chatham, fearing it might effect a landing, the Duke of Albemarle determined to prevent it by inspiring the men with his own dauntless spirit. Calm, as if beyond the touch of death, he took his position in the forefront of the battle, thus exposing himself to the hottest fire from the hostile ships. A loving but over-cautious friend, seeing him in such peril, darted forward, seized him by the arm, and exclaimed in great agitation:
“Retire, I beseech you, from this shower of bullets, or you will be a dead man!”
The noble Duke, releasing himself from his grasp, turned coldly on the man who would tempt him to cowardice in the hour of his country’s need, and replied:
“Sir, if I had been afraid of bullets, I should have quitted the profession of a soldier long ago.”
He had counted the cost before going to war, while, alas, many who enroll their names beneath a holier banner, do so only in view of the sunshine, the music and the pay. But there is fighting to be done in the holy war, there are reprisals to be made and captives to be taken and cared for.
The follower of the crucified may be alone and in a humble station, among men of influence and talent. Unbelief may whisper, the odds are against you; one cannot chase a thousand, nor two put ten thousand to flight. Yield only a little, guard your reputation for politeness and delicacy of feeling; the world can't appreciate your motives; they will call your principle, bigotry; your steadfastness, obstinacy; your faithfulness, insolence. He that would have friends, must show himself friendly.
If this reasoning on behalf of self fail to convince, the tempter tries another motive. He appeals to the Christian’s love for the Saviour and his cause, which, he whispers, will both gain friends, by leniency and concession. Let the disciple but listen and falter, and woe to his peace of mind, woe to his religious influence! He finds in the end that he has made great sacrifices for nought; for the whispered promises of the enemy all prove false. He does not gain even a worldly friend, by such a course, while he compromises the cause he loves by his cowardice.
It is easy to be true warriors in time of peace, when there is nothing to fear. Then we can sail manfully over a smooth sea, side by side with our foe, chanting in melodious tones the chorus of union and brotherly love. But in God’s army, the time of prosperity is the time of conflict. When the Spirit comes to draw men to himself, then comes our arch enemy, in battle array, to dispute his claim to the hearts of men. Jesus, whose heart was love, said, “I come not to bring peace, but a sword;” and from the day he spoke those words until now, has great spiritual blessing ever been accompanied by persecution and hatred. Such a time has now come upon us, and shall not those who love his appearing, say with the brave Albemarle,—“If I had been afraid of bullets, I should have quitted the profession of a soldier, long ago.” Shall we ask for the laurel and the crown before the conflict begins? Labor comes before rest.
Sinners are looking to Christians to see if they stand firm against the assaults of the foe; and by their courage or cowardice, will they judge of the power of faith. When the soldier of the cross puts on the whole armor, and manfully meets the foe, then shall we raise the triumphant shout of victory
c.—Reflector.
Apostasy and Tears.
THE Rev. Andrew Fuller, who died in England in 1815, is better known by his writings than his preaching, and yet that preaching was always scriptural, judicious, and on some occasions pathetic and solemn beyond description. A minister in whom he had once placed entire confidence, and with whom he had for a long series of years been very intimate, fell into awful public sin and threw a blasting mildew over religion throughout an extensive community. In the very midst of the intense excitement created by the sad event, came the season for a public meeting of ministers annually held in connection with that church. Some of the neighbouring clergymen proposed the omission of the services on account of the state of the public mind, but to this arrangement Mr. Fuller very decidedly objected.
The usual session was held, and Mr. Fuller himself was appointed to preach. A vast crowd assembled, expecting of course some allusion to his former friend; nor were they disappointed. The sermon was on the sins of professors of religion—their frequency, causes, and awful results. His feelings throughout were very tender, and many of his hearers, both clergy and laity, were during most of the sermon in tears. He, however, restrained his emotions within bounds till he approached the close of the sermon. Then addressing the unconverted part of his audience, he besought them not to become hardened in their guilt, or neglect the salvation of their souls, because some who had borne "the vessels of the Lord" had sinned. "I need not," he added with great tenderness of spirit, "make a more distinct reference; but Oh, remember, that if I, and these my brethren in the ministry, and every other professing Christian in the world, were to make ship-wreck of faith and character, and to fall into crime like poor—, religion would be still the same grand system of truth and morality, and you would be eternally lost if you rejected it. The Lord Jesus Christ is the standard of character, and not poor sinners like us."
The preacher for some time stood without a word, for he was unable to utter one; sighs and even sobs mingled with the tears of the whole congregation for several minutes. Many years after these solemn events had occurred, I visited the town, and was impressed with two facts: one was, that none who were present could, even so long afterwards, speak of that meeting without deep emotion; the other was, that none, even of those who professed infidelity, were afterwards in that community heard to throw the blame of sin on the religion of Christ. "I was there," said a gentleman to me, "and though I do not profess to be a Christian, I never before so strongly felt that the religion of the Bible is a grand reality."
J. B.
The Life of Faith.
ALEXANDER, when he had divided his wealth amongst his friends, and being asked, what he had reserved for himself, answered, Hope. He is a rare Christian indeed, that can part with all for Christ, and live by faith: but when it comes to this, that we must lose what we have here, out of hope to find it again in heaven, the running professor stops and goes back sorrowful. Crates, in his way to philosophy, threw his goods into the sea to save himself, saying, I had rather drown you, than that you should drown me: for he thought that riches and virtues were incompatible. But how many Christians are there, that in their way to Jesus Christ, throw away themselves and their souls to save their gold? Before they will cast their bread upon the water, they will throw themselves into the ocean. Many that make such specious show of following Christ, in this same turning you may know their master; but this is truth, he hath no part at all in Christ, that will not part with all for Christ; and he lives but the life of sense, that cannot make a living out of a promise. Therefore, Lord, of what I have, freely take thou what thou callest for: Christ is my portion and reward; I have enough to live on.
Refining Fire
Refining Fire.—Christ is a refiner's fire. We would like well enough to come and warm ourselves at the fire; but the business depends upon being thrown into it.—Adam.