The Quarterly Journal of Prophecy vol_25

8/8/2019 The Quarterly Journal of Prophecy vol_25

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THE QUARTERLY

JOURNAL OF PROPHECY.

"Not the wisdom of this world."—1 Corinthians 2:6.

SCIANT IGITUR, QUI PROPHETAS NON INTELLIGUNT, NEC SCIRE DESIDERANT,ASSERENTES SE TANTUM EVANGELIO ESSE CONTENTOS,

CHRISTI NESCIRE MYSTERIUM.

Jerome in Ep. Ad Eph.

VOLUME XXV

LONDON: JAMES NISBET AND CO., 21, BERNERS STREET.

1873.

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Sketch Of Prophetic Truth.

I. Divine Scripture.

EACH word in the Bible, so far as we have it now as when written atthe first, was dictated by God the Holy Ghost; Numbers 23:5; Proverbs30:5, 6; Jeremiah 30:2; Matthew 5:18; 1 Corinthians 2:12, 13; 1 Thessalonians 2:13; 2 Timothy 3:16; Revelation 22:19.

Being inspired, all Scripture must be read without partiality orexception, and diligently searched into—Isaiah 8:20; Acts 17:11,12; John5:39; Romans 15:4; 1 Thessalonians 2:13; 1 Thessalonians 5:21; 2 Peter3:2.

Revelation has respect to the glory of Christ, as much as to the welfare of man, and we should never study it with a view to the latter, yet

overlook the former; Romans 15:4; James 1:23; 2 Timothy 3:15-17; Luke24:27; John 16:13, 14; Acts 10:43; Revelation 5:9; Revelation 19:10.Like any other book, the Bible has to be interpreted literally, unless

when there exists an obvious necessity for a figurative meaning;Deuteronomy 27:8; Deuteronomy 30:11; Psalm 12:6; Psalm 19:7;Proverbs 22:19-21; Habakkuk 2:2; Matthew 15:3; Matthew 15:10; Luke1:3; Luke 24:44; 2 Corinthians 1:13; Revelation 11:29.

II. Bible History.

History is the narration of past events; and the history we find in the

Bible is the most ancient as well as the most comprehensive we possess;Genesis 1:1; Numbers 13:22; Daniel 7:1-28; Revelation 21:1.

A striking feature of Bible history is, that whilst the central figure in itis the Jews, it embraces all the great nations of the world, and is thestandard by which we estimate all other histories; Genesis 10:1-32;Deuteronomy 32:8; 2 Kings 20:17; Ezra 1:1-6; John 11:48.

It must also be borne in mind, that Bible history demands specialattention, first, as being the history of the world, or the Church, andnext, as being the history of the Church in the world; Isaiah 43:3, 4;Isaiah 66:10, 11; Daniel 2:35-44; Micah 4:2; Zechariah 8:7-13; Matthew13:33; Luke 12:49; Romans 11:11,12.

III. Prophetic Study.

Prophecy has to do with events, scenes, and persons, which lay in thefuture at the time they were described; and it may be viewed by us noweither as fulfilled or unfulfilled; Joshua 23:15; Isaiah 48:6; Ezekiel 12:25;Habakkuk 2:3, 4; 1 Peter 1:10-12; Revelation 4:1; Revelation 22:6.

From the Bible itself, and from other records, it can be shown that

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many predictions have come to pass—and this is what we term fulfilled prophecy; Joshua 6:26, compared with 1 Kings 16:34; 1 Kings 13:2,compared with 2 Kings 23:16; 2 Kings 7:1, compared with verse 18-20;Malachi 4:5, compared with Matthew 17:10, 11; Acts 11:27-30.

There is not a kingdom, nor dynasty, nor race, mentioned in, history

which does not furnish instances of fulfilled prophecy; and these shouldbe carefully studied as bearing on the truth of revelation—Genesis 9:25;Africa cursed in Ham—Ezekiel 29:8-16; Egypt to this day is desolate— Ezekiel 26:2-6; and Tyre is now a barren rock—Zephaniah 2:13-15; andtill of late even the site of Nineveh was unknown—Micah 3:12; and Jerusalem is in heaps with its inhabitants scattered over all the earth— Revelation 2 and 3; and there is no Church now in Asia Minor.

If not a few predictions, both in the Old and the New Testament, havecome to pass, there are others, for the accomplishment of which we stillare looking, and to these we give the name of Unfulfilled Prophecy; Isaiah48:6, 7; 2 Kings 10:10; Jeremiah 28:6; Ezekiel 12:25; Daniel 9:2; Daniel

10:1; Daniel 11:35; Daniel 12:4-12; Zechariah 7:7; Matthew 5:18;Hebrews 10:36, 37; Revelation 11:2, 3; Revelation 22:10.

Unfulfilled prophecy is not only a subject we ought to investigate, butit would seem that the study of it is fraught with peculiar advantages; 2Chronicles 26:5; Matthew 24:15; Luke 12:56; Luke 21:25-36; 2 Peter1:19-21; Revelation 1:3; Revelation 22:7.

An express promise is given that the Holy Ghost will assist us in thestudy of unfulfilled prophecy, and show us how it bears on the glory of Christ; John 16:13, 14.

The events of unfulfilled prophecy are the chief things which interestthe hosts of heaven; 1 Peter 1:10-12.

All Christian hope and holiness stand connected with what unfulfilledprophecy tells us will yet be done upon the earth; Matthew 24:42-44;Luke 12:35, 36; Romans 8:22-24; 1 Corinthians 1:7, 8; Philippians 3:20,21; 2 Timothy 2:12; 2 Peter 3:14; 1 John 3:2, 3.

There is no reason for believing that scripture prediction is moredifficult to interpret than scripture doctrine; Deuteronomy 29:29; Jeremiah 25:4; Ezekiel 3:10; Amos 3:7; Micah 3:8; Daniel 10:2; Daniel12:10; 1 Corinthians 2:9-13; 2 Peter 3:10; Jude 17. And the name of "Revelation," or Unveiling, or Apocalypse, given to the book which relatesto the future, implies that God wishes us to know what is yet to be.

When the language made use of is plain and simple, we ought never

to prefer a spiritual import to the literal, without the best reason;Deuteronomy 27:8; Deuteronomy 30:10, 11-14; Nehemiah 8:7, 8;Habakkuk 2:2; John 11:14; John 16:25-29; Galatians 4:24; 1 Timothy4:1.

Fulfilled prophecy will greatly assist in interpreting unfulfilledprophecy; and by comparing predictions in the Old Testament withevents in the New, the past may be a key to the future; Isaiah 53:1-9,compared with Isaiah 63:1-6.

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IV. Future Events.

Some predictions have been accomplished only in part as yet; and inregard to a few, we cannot say precisely whether they should rank aspast or future; Isaiah 48:9-22; Ezekiel 20:34-44; Malachi 4:5; Matthew

17:11; John 1:21; 1 John 2:18. There are epochs, and events, and scenes which, beyond a doubt,

have not up to this moment emerged, and which yet must occur, ere thedispensation closes; Isaiah 19:21-25; Daniel 12:11, 12; Luke 21:24; 1Corinthians 3:15, 16; Revelation 10:7; Revelation 11:1-15.

It is all but universally admitted that the Jews will be brought backfrom their long dispersion, and established in the land of their fathers; Jeremiah 33:7-26; Ezekiel 20:34-40; Zechariah 2:10-12; Romans 11:2-28.

Scripture evidently points to an era when righteousness and peaceshall cover the earth, and which is to last a thousand years; Psalm

22:27, 28; Psalm 37:11; Isaiah 45:8; Isaiah 60:11; Zechariah 14:9;Malachi 1:11.

No one denies that Christ Jesus will again leave the heavens, whereHe now is, and reign in power and glory; Daniel 7:13, 14; Mark 13:26; 1Corinthians 4:5; 1 Thessalonians 4:16; Hebrews 9:28; 2 Thessalonians1:10; James 5:7; 1 John 2:8; Revelation 1:7.

A resurrection and a judgment are also, in some sense, recognisedand looked forward to by all who believe the Scriptures; Job 19:26;Daniel 12:2; Matthew 22:30, 31; Luke 14:14; Acts 24:15; 1 Corinthians15:42-53; Hebrews 9:27; Revelation 20:11, 12.

Finally, we all admit that beyond the crisis of resurrection and

judgment there lie heaven and hell; Isaiah 33:24; Isaiah 60:19; Matthew25:41-46; Luke 16:23; Luke 22:29; Colossians 3:4; 1 Thessalonians 2:12;1 Peter 1:3, 4; Revelation 14:9-11; Revelation 22:14.

In regard, then, to the general outline of unfulfilled prophecy and itsmore important branches, there is considerable agreement among all who take the Word of God for their rule; and it may remove a prejudice with reference to the study of this subject, if we bear in mind that wecannot believe in a resurrection or a judgment at all, without committingourselves to a theory as much as any premillennialist. The traditionalinterpretation may be right, and the other wrong; but still both are nomore than theories, and we are free to adopt either according to the

evidence which can be adduced in support of it; 1 Corinthians 2:9-11; 1 Thessalonians 5:21; 2 Peter 1:20; 1 John 4:1.

V. Premillennial Ideas.

The difference between premillennialists and others has referencepartly to the character of the events which are yet expected; but as muchto the order in which these events will occur.

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The world, instead of becoming better, as intellect develops, andcivilisation advances, will grow worse as the end approaches; Psalm 2:1,2; Daniel 7:10; Matthew 24; Luke 17:26-30; Luke 18:8; Luke 21:34-36; 2 Timothy 3:1-5; 1 John 5:19; Jude 18; Revelation 13:3.

Israel shall be brought back to their own land—Judea become

fertile—Jerusalem rise again—and a new temple be built; Genesis 12:7;Isaiah 11; Jeremiah 31:10; Ezekiel 36:24; Zechariah 12:6, 7; Zechariah14:9-16; Malachi 3:11, 12; Romans 11:25-36.

All the evil which overspreads the earth will in the end be gatheredunder one head, and the last Antichrist shall war against allrighteousness; Daniel 7:23-26; Daniel 8:19-25; Daniel 11:23; 2 Thessalonians 2:3-10; 1 John 2:22; Revelation 12:12.

A time of tribulation may then be expected, and a storm of judgmentshall sweep the earth; Isaiah 13:11-13; Isaiah 34:1-4; Jeremiah 25:32,33; Ezekiel 21:26, 27; Joel 3; Matthew 24:6-8.

The Son of Man suddenly hangs out his sign in the heavens, and

comes to earth with His saints; Isaiah 19:1; Zechariah 14:1-6; Matthew24:29, 30; Hebrews 9:28; Matthew 23:39; Luke 21:25-28; Luke 25:31,32; Acts 1:11; Acts 3:19, 20; 1 Thessalonians 4:16; Titus 2:13; Jude 14;Revelation 1:7; Revelation 19:14; Revelation 21:7, 12, 20.

Having left the throne of His Father, Jesus descends into the air withthe saints who had died; and whilst the bodies of such are raised, those who were alive are transformed; Job 14:14, 15; Psalm 90:3, 4; Isaiah26:19; Luke 14:14; Luke 20:34-38; Romans 8:23; Philippians 3:11; 1Corinthians 15:51, 52; 1 Thessalonians 4:16, 17; 2 Thessalonians 1:10;Revelation 20:4, 5.

Hitherto, since the Fall, Satan has been prince of this world, and his

power was great even as his malice; but at length he is bound and shutup; Isaiah 24:21, 22; Luke 10:18; Revelation 12:7-12; Revelation 20:1-3.

Leaving the air, Jesus sets up His throne in Jerusalem, and reigns asKings of kings; 2 Samuel 7:12, 16, 24-26; Psalm 89:26, 27; Isaiah 6:7;Isaiah 16:5; Jeremiah 23:5-8; Hosea 3:4; Micah 4:7; Zechariah 14:9;Matthew 19:28; Mark 11:10; Revelation 3:21; Revelation 19:11-16;Revelation 21:3.

The redeemed Church shall also have a kingdom, and share thedominion and authority of Christ; Psalm 45:6-9; Isaiah 32:1; Daniel7:22-27; Daniel 12:2-7; Matthew 19:28; Luke 22:29, 30; 1 Corinthians6:2, 3; Jude 14, 15; Revelation 2:26, 27; Revelation 3:21; Revelation

5:10; Revelation 20:4-6; Revelation 22:3.Special favour will be extended to Israel, and the Jews shall have pre-

eminence as in former days; Isaiah 51:9-11; Isaiah 60:9, 14; Ezekiel37:24; Micah 4:8; Revelation 7:9,10.

The earth now enjoys a blessedness which it had not known throughsix thousand years, for Satan and the curse are held in restraint, eventhough sin and death are not abolished as yet conclusively; Isaiah 35:1-10; Isaiah 65:17-25; Isaiah 66:22-24; Hosea 2:14-18; Habakkuk 2:14;

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Zechariah 9:9, 10; Matthew 6:10; Acts 3:12; Romans 8:18-22. The devil is bound during a thousand years, but at the close of that

millennium he is loosed again; and as at the beginning he got possessionof earth by cunning, now in the end he tries to seize it by force; Isaiah63:1-6; Ezekiel 38:1-7; Ezekiel 39:1-7; Micah 4:11-13; Zechariah 12:1-

14; Revelation 20:7-9.As the earth was once purified by water, so eventually shall it be

purified by fire, and for the last time; Psalm 1:2-4; Psalm 102:25, 26; 2Peter 3:7-12; Revelation 20:11.

The mystery of sin, which has now lasted for seven thousand years, isbrought to a perpetual end by the general resurrection and the final judgment; Psalm 96:13; Isaiah 30:33; Daniel 7:10-12; Matthew 25:31-46; John 5:28, 29; Acts 24:15; Hebrews 6:2; Jude 6; Revelation 14:9-11;Revelation 20:10-15.

Sin, and death, and the devil, and change, are no more for ever now;but it is heaven, with unspotted righteousness and eternal glory; Psalm

45:1-17; Isaiah 45:17-25; 1 Corinthians 15:24-28; 2 Peter 3:13;Revelation 21:1-27; Revelation 22:1-21.

VI. Practical Hints.

It is neither wise, nor safe, nor necessary to fix dates, and speculateon numbers, as we have not the materials meanwhile for settling thesequestions; Deuteronomy 29:29; Matthew 24:32-36; Mark 13:32; Acts 1:7;1 Thessalonians 5:1, 2; Revelation 16:1-15.

Difficulties, which it is not possible at present to remove, will attachto any view that may be taken of unfulfilled prophecy; but, on the whole,

the preceding statements, it may be held, are liable to fewest objections;Matthew 25:15; John 14:29; Acts 17:11; 1 Corinthians 2:9-12; 1 Peter1:10-12; 2 Peter 3:16.

Everything in the state of the world, as well as the various intimationsof Scripture, when put together, should impress upon us the thoughtthat Christ may come suddenly, and soon; Matthew 25:6; 1 Thessalonians 5:1, 2; Revelation 1:1; Revelation 22:20.

If carefully weighed, and clearly understood, and cordially embraced,the views which have been set forth ought to be accompanied with themost salutary results; Matthew 25:6; Luke 12:39, 40; Philippians 4:5; 1 Thessalonians 5:4-8; James 5:7-9; 1 John 2:28, 29; 1 John 3:1-3;

Revelation 16:15.Whatever be the light in which we view the future,—the advent of

Christ, and the destiny of our world,—let us, above all things, see to this,that we are one with the Son of God by faith; so that when He who is thelife shall appear, we may appear with Him in glory; Psalm 2:6-12; Isaiah55:6, 7; John 11:25; John 14:6; 1 John 5:12; Revelation 7:13-15.

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"The Days We Live In."

ON all hands it is acknowledged that these are wondrous days.Statesmen, philosophers, poets, divines, and thoughtful men in all ranksof life, admit and confess that this age has characteristics, marked andalmost unprecedented in their character. As "coming events cast theirshadows before," so the strangely ominous features of these days wouldseem to indicate that we are probably on the eve of some vast change.

1. "These days" are distinguished pre-eminently for excitement,activity, and genius. The human mind was never so active. The worldhas never moved with such rapid strides as it is moving now. "Progress"is the universal watchword. Steam and electricity have almostannihilated time and distance. The completion of the Pacific Railroadand the Suez Canal, with other gigantic undertakings yet to follow, will,

ere long, tend to make the world one vast city. The laying of a new cable"from Europe to America," awakens no more interest now, in general,than the latest murder or railroad accident. Already additional "cables"across the Atlantic are talked of. A new railroad, to connect Europe withIndia, it is said, is seriously contemplated; while California, not to beoutdone by the Old World, has established the "Aerial NavigationCompany," and expects to render the Pacific Railroad useless. Surely, asCarlyle said, "the age of shams is past."

2. The rapid increase of religious knowledge and activity, is one of thecharacteristics of these days. The prophet's words are fulfilled before oureyes, "Many shall run to and fro, and knowledge shall be increased." At

the French Exposition, held at Paris two years ago, there were specimensof the Bible in more than two hundred languages. In the last sixty years wonderful progress has been made in preaching the Gospel to allnations. Over a million and a half of souls have been hopefully convertedin India, Burmah, China, Turkey, the Islands of the Pacific, andelsewhere, through the labours of Christian missionaries. There isscarcely a nation unreached by the messengers of the Gospel of peace.Nor is the activity at home less noticeable. The growing union among theEvangelical Churches; "the running to and fro" in Christian conventions,"Sunday-school conventions," and kindred agencies, as well as the effortsof earnest laymen, both in Europe and our own country, to reach the

masses with the Gospel, are among the most noted signs of these days.3. In the political world we find our times distinguished for great

political changes and revolutions. The great upheavings in Europe in1848 are not forgotten. Moreover, the present generation has witnessedthe opening of China and Japan to commerce and the Gospel; theunification and freedom of Italy; the consolidation of Germany; theestablishment of permanent reforms in Austria; the liberation of the serfsin Russia; and, more recently, an overturning in Spain, of which the end

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is not yet; while last, but not least, the recent revolution in the characterof our own domestic affairs. And, at the present moment, there is a stateof unrest and turmoil among the nations, ominous of still greaterchanges in the future. A prominent French journal recently remarkedthat Turkey alone was not "the sick man" now, but all Europe. " From the

shores of Portugal to the palace of Czars," agitation, unrest,dissatisfaction, and change, universally prevail.

4. It is, moreover, a noted sign of these days, that, notwithstandinggreat and unprecedented religious activity, formalism, scepticism, falsereligion, irreligion, and immorality fearfully abound, and are rapidlyincreasing. It would seem as though both the good and the evil wereculminating. Whether the world is growing better or worse, is an openquestion. Of one thing the writer is fully satisfied, that our publicspeakers and leading men greatly err when they give us rose-colouredpictures of the age, and tell us that Time's great conflicts are nearly over.It is a great mistake to confound progress with piety. There is no true

religion necessarily in railroads, telegraphs, or the inventions of geniusfor lightening labour, but rather the contrary, even the worship of mammon. Indeed, there is reason to believe that they only intensifyhuman selfishness. Let any earnest Christian ask himself, as he looksover the religious world, "Is there a growing holiness in all our Churches?Are Christians becoming less and less covetous, selfish, worldly? Is theline of separation between the Church and the world becoming more andmore marked?" We fear the honest answer will be, "No!" There never was a time when there was so much profession; and, yet, at the sametime, when the standard of individual piety was so low. Amusements,customs, fashions, and beliefs, utterly at war with the spirit and

teachings of Christ, are being adopted and defended to an extent that isalarming.

Is it any wonder that, with pride, caste, fashion, and formalism in ourchurches, scepticism so widely prevails? Yet the scepticism of these daysis quite different from that of the last century. It is not the coarse, vulgarsystem of Voltaire and Paine. It praises Christianity, and thinks theSaviour, in many respects, a model. But it is the same godless system,only under a new name. And yet it is this eclectic system that hasrecently received the sanction of some of the best-educated minds inBoston, and on which it is proposed to build the Church of the future. Three-fourths of the secular literature of the day is tainted with it. Its

advocates are legion; from Emerson, who writes stately articles in theAtlantic Monthly, to the miserable penny-a-liner who writes "the lastsensation" of love and murder for the benefit of the people.

It is noticeable, also, in this connection, what bold demands infidels,spiritualists, and others, are making, and to what lengths they mean togo. Dr. Patterson, of Chicago, a few months ago, in The Christian at Work, presented an array of argument and figures, so far as the attempt

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to break down the sanctity of the Sabbath is concerned, perfectlyappalling.

He says:—"It is not the mere rabble who are the most active in this war, but their best-educated men...The editors of three of our Englishdailies advocate the abolition of the Sabbath as a day of rest...It appears

to me this malignant opposition to any recognition of God, to His worship, to His Sabbath, and to His Bible, is the beginning of that lastmanifestation of ungodliness foretold by Paul."

It would be superfluous to show, in this connection, the rapid stridesthat Romanism, Spiritualism, and other false systems are making for theoverthrow of evangelical truth, and the control of the country. "He thatruns may read." So far as Romanism is concerned, the recent action of the New York Legislature for the support of sectarian schools; the rapidincrease of its churches, nunneries, and institutions; the confident toneof the leading men; the million of dollars or more spent yearly for theperversion of the freedmen of the South (for political ends), are all

indications of the most serious and momentous character.As for Spiritualism, whether its boast of increase be true or not, there

can be but one opinion respecting its fruits. Bitter and sad these fruitsare, and, beyond all estimate, wretched upon the morals of the nation.In The Religio-Philosophical Journal, February 20, 1869, is thisoutrageous statement:—"In licentiousness we find an outcropping of theGod-element in man. It seems somewhat difficult to attain the enddesired, and to make plain to all that vice may be virtue, and discordharmony. We do say, however, that virtue is one condition, vice another;both equally commendable in the sight of God." Is it any wonder that, with such teachings as this, the floodgates of immorality are opened, and

vice and crime, of the deepest dye, stalk broadcast in open day? Is it any wonder that, under the plea of "Reform" and "Rights," such insidiousteaching obtains, that the laws of marriage are being relaxed, thenumber of divorces yearly increasing, dishonesty, licentiousness,murder, unheard-of atrocities, darken the columns of all our papers, tillone trembles over their influence in our families?

To some this may seem a dark picture; but to those who look for lightout of the darkness, and life out of the midst of death, and who see nohope for the complete redemption of this fallen world but in theadministrations of the returning Redeemer, there is nothing in thispicture but what might be expected. Surely it would seem as if the

Saturday evening of the world's long, dreary week was upon us, and thatthe dawn of the blessed Sabbath cannot be far distant. Wherefore, let usgird up our loins and be sober. While we "sigh and cry for theabominations" that are around us; while we weep as we think of themultitudes of souls deluded, and destroyed, and rushing on to ahopeless eternity; while we look with dismay upon the incoming flood of vice and worldliness, let us not neglect present duty. " Occupy till Icome," is the Saviour's command. Waiting, looking, longing for the

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heavens to open and reveal to us our Lord, let us nevertheless, as thedays darken and the clouds thicken, be more than ever in earnest to holdup Jesus, to disseminate His truth, and, through divine grace, pluck asmany souls as possible from the everlasting burnings,—so, working and waiting, shall we be prepared to welcome our King, and to have Him

place upon our brow not a starless crown, but one sparkling with many jewels.— Prophetic Times.

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Waiting For The Hope Of Righteousness."We through the Spirit wait for the hope of righteousness by faith."

—Galatians 5:5

WHAT the believer is in Christ; what he hopes to be when he shall be with Christ; and what he should be now through Christ, are mostimportant subjects for daily consideration. The believer's possessionsare great, his prospects are glorious; therefore, his practice shouldcorrespond with both. Nowhere are these things more fully and clearlyset forth, than in the verse above quoted.

One emphatic word includes all we have mentioned; it is the wordLIBERTY. Concerning this subject we read as follows: "The liberty wehave in Christ Jesus;" "The glorious liberty of the children of God;""Stand fast in the liberty wherewith Christ has made us free." Thesethree texts exhibit grace, glory, and the actings of various graces.

Those who are in possession of the liberty produced by grace, and who hope for the glorious liberty, may well be congratulated; for such arethe children of Abraham and heirs of the promise. And the apostle does warmly congratulate then at the close of the preceding chapter. But theyrequire to be cautioned, and this he also does when he bids them "standfast in the liberty." There was much need of this caution, for Satan andhis emissaries are always trying to bring the saints into bondage. Thismay be done in two ways, which are legality and licentiousness. TheGalatians were tempted to the former, and they fell. Satan promisedthem, even as he did Eve, some great good by leaving the truth, and his words proved as false in the one case as in the other. The Galatians,though Gentiles, were inclined to adopt circumcision and obedience tothe law in order for justification. The apostle told them, if they did, that"Christ would profit them nothing," and adds "ye are fallen from grace"— that is, they had turned from the gospel which Paul first preached tothem, and which they so gladly received, to legal rights and ceremonies,to circumcision and the works of the law; and so doing had renouncedthe way of salvation by grace alone. Their faithful teacher and lovingreprover sought to bring them back again, so he exhibits to them in thetext what that grace was from which they had fallen; and contrasted theblessed condition of himself and those who still held with him, with their

self-chosen path. His words are substantially the same as Romans 5:21,"Even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord."

The apostle then shows that this free grace way of salvation was theonly holy way; that it was as opposed to licentiousness as it was tolegality, and therefore he adds, For in Christ Jesus neither circumcisionavaileth anything, nor uncircumcision; but faith which worketh by love." This love would be the fulfilling of the law, whereas their new doctrine

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which Paul calls "another gospel" had already produced the opposite of all this; "if ye bite and devour one another, take heed that ye be notconsumed one of another."

We return to the 5th verse. Where can we find a sentence morecomprehensive than this? The terms how varied and important:

"righteousness," "faith," "hope," "wait," "the Spirit;" and the experiencehere described how truly desirable.

Let us consider this brief and blessed verse as setting forth thebeliever's ATTAINMENT , ANTICIPATION, and ATTITUDE; also the AID by which heis enabled to maintain that attitude.

There are two inquiries which it may be well to make before noticingthese points, in order to the better to enter into the import of these words. What is the believer waiting for? Not righteousness, for he is justified; not faith, for he has believed; not hope as a grace, for he is"begotten to a lively hope." He has the breastplate of righteousness, theshield of faith, and the helmet of salvation; but he waits for that which

righteousness entitles to, which faith is the substance (or solidpersuasion) of, and which hope expects; even the glory, the inheritance,the rest.

A second question is, does faith in this verse stand connected withrighteousness, or with "waiting?" I think the former, and that the apostlehere teaches, as in other scriptures, that the righteousness which justifies is of faith and not "by the works of the law." It is true that byfaith we wait, but then this acting of faith seems to be included in other words of the text, "we through the Spirit." The power of God actsthrough faith (1 Peter 1:5).

1. The Believers Attainment. "Righteousness by faith." God requires

righteousness, and will accept of nothing short of that which isabsolutely perfect. Of righteousness man is utterly destitute; by noefforts of his own can he attain thereto. There is a righteousnessprovided and proclaimed. Christ wrought it out, the gospel reveals it;faith receives it, and God imputes it; thus it becomes the believer'spossession, it altogether suits him, and satisfies him, because it satisfiesGod. In it the believer exceedingly rejoices. It is the ground of his justification, the only fountain of sanctification, and a sure title to glory.We have called this the believer's attainment; and this word carries themind to that remarkable passage, Romans 9:30-32: "What shall we saythen? That the Gentiles, which followed not after righteousness, have

attained to righteousness, even the righteousness, which is of faith. ButIsrael, which followed after the law of righteousness, hath not attained tothe law of righteousness. Wherefore? Because they sought it not byfaith, but as it were by the works of the law."

But observe, it is not "attainment" by some slow process, like learninga language, or getting acquaintance with a science, that we refer to; thething is done quickly. In this sense there is "a royal road" to this best

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and most important learning, or attainment. "To him who worketh not,but believeth on Him that justifieth the ungodly, his faith is counted forrighteousness." By a simple act of faith the Philippian jailor, andthousands beside, passed at once from death to life, by "submitting tothe righteousness of God, even to Him who is the end of the law for

righteousness to every one that believeth." Then many other attainmentsfollow; a gracious superstructure rises upon this glorious foundation."They who receive abundance of grace and the gift of righteousness shallreign in life by one, Jesus Christ."

II. Anticipation, or what righteousness entitles to, here called "the

HOPE of righteousness." God has frequently in His Word connected"justification and glorification:" "Whom He justified, them He alsoglorified." That which God appoints, the believer expects. Hope heremeans the thing hoped for. It is observable how frequently this mode of expression occurs. We read of "the hope laid up in heaven," of "beingbegotten to a lively hope of an inheritance," of "looking for that blessed

hope," of knowing "what is the hope of our calling," &c. In these andother places hope is put, not for the grace of hope, but for its object orend. There is a passage in Titus 3:7 worthy of special notice: "That being justified by His grace, we should be made heirs according to the hope of eternal life." The word "heirs" here means, we suppose, as in Hebrews1:14, "inheritors," or heirs entering on their possession, as set forth,Romans 8:17,18: "And if children, then heirs; heirs of God, and joint-heirs with Christ: if so be that we suffer with Him, that we may be alsoglorified together." We are thus taught that all who are quickenedtogether with Christ, and justified in Him, will inherit glory, according tothe hope which the gospel warrants. This hope will never make

ashamed; all these expectations will be abundantly exceeded. Theblessings will be found to be immense, sure, and eternal. ProbablyHebrews 11:7 has the same bearing. Noah is said to have become "heirof the righteousness which is by faith"—that is, as Abraham in an after-day became heir of the world through the righteousness of faith (Romans4:13), so Noah in his day, believing God's promise, and attaining to therighteousness of faith, became an heir or inheritor of whatever thatrighteousness entitled to. Thus we see that the way of salvation, asregards its foundation and results, is substantially the same under alldispensations. Righteousness, faith, hope, glory are found alike forNoah, Abraham, and Paul. Without righteousness, there can be no hope,

no glory. The more we by faith apprehend the righteousness, and themore we admire its excellences, the more will hope abound and put fortha sanctifying power (Romans 15:13; 1 John 3:3).

III. The attitude the believer should take: "waiting." What therighteousness of Christ entitles to, and what God, of His great mercyhath begotten us to a lively hope of, we should wait for. The rightbearing of this word, also a proof that we have given the true application

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of Galatians 5:5, is found in Romans 8:23-25, "And not only they, butourselves also, which have the first-fruits of the Spirit, even we ourselvesgroan within ourselves, waiting for the adoption—to wit, theredemption—of our body. For we are saved by hope; but hope that isseen is not hope: for what a man seeth, why doth he yet hope for? But if

we hope for that we see not, then do we with patience wait for it."Here we see what it is that is waited for, and when the long-waited-for

blessings will be realised. It is something future, and very glorious;something of which we have the earnest and first-fruits now. In that dayof "redemption"—the day of "the manifestation of the sons of God"—it willbe indeed seen that blessed are they who have waited. Most are nowgrasping at shadows; clutching at a painted paradise. True saints "hopefor that they see not," and with patience wait for it. The word wait includes faith, desire, expectation, and patience. One defines "waiting" as "patient self-control," or to hold oneself still; not to give up though thevision tarry, but still to say, "I will stand upon my watch," and be as

those who wait for the morning, "who wait only upon God."IV. To persevere in this amidst temptations, deferrings, and taunts,

requires almighty aid. Like everything else in the spiritual life, it canonly be done "through the Spirit." The Holy Spirit has to do witheverything mentioned in this text. He convinces of righteousness (John16:8). He works faith in that righteousness. The proclamation of thegospel brings it near, makes it to be "unto;" but the Spirit makes it to be"upon every one who believeth." The Spirit also reveals the glory; He"shows things to come." We have received "the Spirit which is of God,that we might know the things that are freely given to us of God" (1Corinthians 2:12). And He enables those who are saved by grace to hope

for glory. With the perfect righteousness, He gives a longing for life in itsfulness—for holiness in perfection. Hence, in the passage above quotedfrom Romans 8, where the waiting is so much spoken of, we have more of the Holy Spirit's offices and operations revealed than in any other singlechapter in the New Testament. The Spirit helps to look at the things notseen, to be very hopeful, to long for all God has promised; yet He savesfrom impatience; teaches us "to hold ourselves still." He saves also fromsloth, and animates the waiting soul to work and watch, as well as wait.He fills the soul with secret peace and joy in believing, as He repeats theSaviour's dying words, "It is finished," He fires with godly zeal, as He whispers to the soul the Saviour's exhortation, "Occupy till I come." How

great, how varied, how enduring is "the love of the Spirit." How anxiousshould we be not to grieve Him who led us to Jesus at first, and who willlead safe to heaven at last.

How simple is the method of salvation revealed in this verse, yet howsublime! How free, yet how full! And those who simply receive thisrighteousness of Jesus, and realise the help of this loving Spirit, shallfind such a religion to be both satisfying and sanctifying. This text was

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Paul's recipe for happiness and holiness. He had proved its virtue, andcould well recommend it. He is urging it on the Galatians, in order torestore them from their wanderings, and to break the bewildering spellthat bound them (Galatians 3:1). Surely in this day, when so many are,by various devious paths, turning their backs upon Immanuel's

righteousness as God's method of justification, it behoves us, who lovethe old paths and the old terms, to seek to realise more fully, andproclaim more earnestly, the blessed fact which this text contains.

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A Revived Ministry For The Last Days.

IT is easier to speak or write about revival than to set about it. Thereis so much rubbish to be swept out; so many self-raised hindrances to bedealt with; so many old habits to be overcome; so much sloth and easy-mindedness to be contended with; so much of ministerial routine to bebroken through; and so much crucifixion, both of self and of the world,to be undergone. As Christ said of the unclean spirit which the; disciplescould not cast out, so we may say of these, "This kind goeth not out butby prayer and fasting."

So thought a minister in the seventeenth century; for, after lamentingthe evils both of his life and his ministry, he thus resolves to set abouttheir renewal: "(1) In imitation of Christ and His apostles, and to get gooddone, I propose to rise timely every morning (Job 1:5; 2 Chronicles

36:15). (2) To prepare as soon as I am up some work to be done, andhow and when to do it; to engage my heart to it (1 Timothy 4:7); and ateven to call myself to account, and to mourn over my failings. (3) Tospend a competent portion of time every day in prayer, reading,meditating, spiritual exercises—morning, mid-day, evening, and ere I goto bed. (4) Once in the month, either the end or middle of it, I keep a dayof humiliation for the public condition; for the Lord's people and theirsad condition; for the raising up the work and people of God. (5) I spend,besides this, one day for my own private condition, in conflicting withspiritual evils, and to get my heart more holy, or to get some specialexercise accomplished, once in six months. (6) I spend every week once,

four hours, over and above my daily portion, in private, for some specialcauses relating either to myself or others. (7) To spend some time onSaturday, towards night, for preparation for the Sabbath. (8) To spendsix or seven days together, once a year, when I have greatestconveniency, wholly and only on spiritual accounts."

Such was the way in which he set about personal and ministerialrevival. Let us take an example from him. If he needed it much, we needit more.

In the fifth and sixth centuries Gildas and Salvian arose to alarm andarouse a careless Church and a formal ministry. In the sixteenth, such was the task which devolved on the Reformers. In the seventeenth,

Baxter, among others, took a prominent part in stimulating the languidpiety and dormant energies of his fellow-ministers. In the eighteenth,God raised up some choice and noble men to awaken the Church, andlead the way to a higher and bolder career of ministerial duty. Thenineteenth stands no less in need of some such stimulating influence.We have experienced many symptoms of life, but still the mass is notquickened. We require some new Baxter to arouse us by his voice andhis example. It is melancholy to see the amount of ministerial languor

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and inefficiency that still overspreads our land. The uncultivated orblighted vineyards of Great Britain and Ireland present a sad spectacle tothe spiritual eye. How long, O Lord, how long?

The infusion of new life into the ministry ought to be the object of moredirect and special effort, as well as of more united and fervent prayer. To

the students, the preachers, the ministers of the Christian Church, theprayers of the Christians ought more largely to be directed. It is a livingministry that our country needs, and without such a ministry it cannotlong expect to escape the judgments of God. WE NEED MEN THAT WILL SPEND

AND BE SPENT — THAT WILL LABOUR AND PRAY — THAT WILL WATCH AND WEEP FOR

SOULS.In the life of Myconius, the friend of Luther, as given by Melchior

Adam, we have the following beautiful and striking account of an event which proved the turning-point in his history, and led him to devote hisenergies to the cause of Christ. The first night that he entered themonastery, intending to become a monk, he dreamed, and it seemed as if

he was ranging a vast wilderness alone. Suddenly a guide appeared, andled him onwards to a most lovely vale, watered by a pleasant stream— but of that he was not permitted to taste; then to a marble fountain of pure water. He tried to kneel and drink, when lo! a crucified Saviourstood forth to view, from whose wounds gushed the copious stream. In amoment his guide flung him into the fountain. His mouth met theflowing wounds, and he drank most sweetly, never to thirst again! Nosooner was he refreshed himself, than he was led away by his guide to betaught what great things he was yet to do for the crucified One whoseprecious wounds had poured the living water into his soul. He came to a wide-stretching plain covered with waving grain. His guide orders him to

reap. He excuses himself by saying that he was wholly unskilled in suchlabour. "What you know not you shall learn," was the reply. They camenearer, and he saw a solitary reaper toiling at the sickle with suchprodigious effort as if he were determined to reap the whole field himself. The guide orders him to join this labourer, and seizing a sickle showedhim how to proceed. Again the guide led him to a hill. He surveys thevast plain beneath him, and, wondering, asks how long it will take toreap such a field with so few labourers? "Before winter the last sicklemust be thrust in," replied his guide. "Proceed with all your might. TheLord of the harvest will send more reapers soon." Wearied with hislabour, Myconius rested for a little. Again the crucified One was at his

side, wasted and marred in form. The guide laid his hand on Myconius,saying, "You must be conformed to Him." With these words the dreamerawoke. But he awoke to a life of zeal and love. He found the Saviour forhis own soul, and he went forth to preach of Him to others. He took hisplace by the side of that noble reaper, Martin Luther. He was stimulatedby his example, and toiled with him in the vast field till labourers aroseon every side, and the harvest was reaped before the winter came. Thelesson to us is, Thrust in your sickles. The fields are white, and they are

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wide in compass; the labourers are few, but there are some devoted onestoiling there already. In other years we have seen Whitefield and Hillputting forth their enormous efforts, as if they would reap the whole fieldalone. Let us join ourselves to such men, and the Lord of the harvest willnot leave us to toil alone.

"When do you intend to stop?" was the question once put by a friendto Rowland Hill. "Not till we have carried all before us," was the promptreply. Such is our answer too.

The fields are vast, the grain whitens, the harvest waves; and throughgrace we shall go forth with our sickles, never to rest till we shall liedown where the Lamb himself shall lead us, by the living fountains of waters, and where God shall wipe off the sweat of toil from our wearyforeheads, and dry up all the tears of earth from our weeping eyes. Someof us are young and fresh; many days may yet be, in the providence of God, before us. These must be days of strenuous, ceaseless, persevering,and, if God bless us, successful toil. We shall labour till we are worn out

and laid to rest.Many of our readers have seen, we doubt not, a small volume of

Vincent, the Nonconformist minister, respecting the great plague and firein London. Its title is "God's Terrible Voice in the City." In it there is adescription of the manner in which the faithful ministers who remainedamid the danger discharged their solemn duties to the dying inhabitants,and of the manner in which the terror-stricken multitudes hung withbreathless eagerness upon their lips, to drink in salvation ere thedreaded pestilence had swept them away to the tomb. Churches wereflung open, but the pulpits were silent, for there were none to occupythem; the hirelings had fled. Then did God's faithful band of persecuted

ones come forth from their hiding-places to fill the forsaken pulpits. Then did they stand up in the midst of the dying and the dead, toproclaim eternal life to men who were expecting death before the morrow. They preached in season and out of season. Week-day or Sabbath wasthe same to them. The hour might be canonical or uncanonical, itmattered not; they did not stand upon nice points of ecclesiasticalregularity or irregularity; they lifted up their voices like a trumpet, andspared not. Every sermon might be their last. Graves were lying openaround them; life seemed now not merely a handbreadth, but ahairbreadth; death was nearer now than ever; eternity stood out in all itsvast reality; souls were felt to be precious; opportunities were no longer

to be trifled away; every hour possessed a value beyond the wealth of kingdoms; the world was now a passing, vanishing shadow, and man'sdays on earth had been cut down from threescore years and ten into thetwinkling of an eye! Oh, how they preached! No polished periods, nolearned arguments, no laboured paragraphs chilled their appeals, orrendered their discourses unintelligible. No fear of man, no love of popular applause, no over-scrupulous dread of strong expressions, nofear of excitement or enthusiasm prevented them from pouring out the

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whole fervour of their hearts, that yearned with tenderness unutterableover dying souls. "Old Time," says Vincent, "seemed to stand at the headof the pulpit, with his great scythe, saying, with a hoarse voice, 'Work while it is called to-day; at night I will mow thee down.' Grim Deathseemed to stand at the side of the pulpit, with its sharp arrow, saying,

'Do thou shoot God's arrows, and I will shoot mine.' The Grave seemedto lie open at the foot of the pulpit, with dust in her bosom, saying—

'Louden thy cry To God, To men,

And now fulfil thy trust;Here thou must lie,

Mouth stopped,Breath gone,

And silent in the dust.'

Ministers had now awakening calls to seriousness and fervour in theirministerial work; to preach on the side and brink of the pit into whichthousands were tumbling. Now there is such a vast concourse of peoplein the churches where these ministers are to be found that they cannotmany times come near the pulpit doors for the press, but are forced toclimb over the pews to them; and such a face was seen in the assembliesas seldom was seen before in London—such eager looks, such open ears,such greedy attention, as if every word would be eaten which droppedfrom the mouths of the ministers."

Thus did they preach, and thus did they hear, in these days of terrorand death. Men were in earnest then, both in speaking and hearing. There was no coldness, no languor, no studied oratory. Truly theypreached as dying men to dying men. But the question is, SHOULD IT EVER

BE OTHERWISE? Should there ever be less fervour in preaching, or lesseagerness in hearing, than there was then? True, life was a little shorterthen, but that was all. Death and its issues are still the same. Eternityis still the same. The soul is still the same. Salvation is still the same.Heaven and hell are still the same. Only one small element was thrownin then which does not always exist to such an extent—viz., theincreased shortness of life. But that was all the difference. Why, then,should our preaching be less fervent, our appeals less affectionate, our

importunity less urgent? We are a few steps farther from the shores of eternity—that is all. Time may be a little longer than it was then, yetonly a very little. Its everlasting issues are still as momentous, asunchangeable. Surely it is our UNBELIEF that makes the difference! It isunbelief that makes ministers so cold in their preaching, so slothful invisiting, and so remiss in all their sacred duties. It is unbelief that chillsthe life and straitens the heart. It is unbelief that makes ministershandle eternal realities with such irreverence. It is unbelief that makes

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them ascend with so light a step "that awful place, the pulpit,"[1] to deal with immortal beings about heaven and hell.

Hear one of Richard Baxter's appeals: "I have been ready to wonder, when I have heard such weighty things delivered, how people can forbearcrying out in the congregation, much more how they can rest till they

have gone to their ministers and learned what they should do. Oh thatheaven and hell should work no more upon men! Oh thateverlastingness should work no more! Oh, how can you forbear when you are alone to think with yourselves what it is to be everlastingly in joyor in torment? I wonder that such thoughts do not break your sleep, andthat they come not in your mind when you are about your labour! I wonder how you can almost do anything else; how you can have anyquietness in your minds; how you can eat, or drink, or rest, till you havegot some ground of everlasting consolations! Is that a man or a corpsethat is not affected with matters of this moment? that can be readier tosleep than to tremble when he heareth how he must stand at the bar of

God? Is that a man or a clod of clay that can rise or lie down withoutbeing deeply affected with his everlasting estate? that can follow his worldly business, and make nothing of the great business of salvation ordamnation; and that when they know it is hard at hand? Truly, sirs, when I think of the weight of the matter, I wonder at the very best of God's saints upon earth that they are no better, and do no more in so weighty a case. I wonder at those whom the world accounteth more holythan needs, and scorns for making too much ado, that they can put off Christ and their souls with so little; that they pour not out their souls inevery supplication; that they are not more taken up with God; that theirthoughts be not more serious in preparation of their accounts. I wonder

that they be not an hundred times more strict in their lives, and morelaborious and unwearied in striving for the crown, than they are. And formyself, as I am ashamed of my dull and careless heart, and of my slowand unprofitable course of life, so, the Lord knows, I am ashamed of every sermon I preach. When I think what I have been speaking of, and who sent me, and that men's salvation or damnation is so muchconcerned in it, I am ready to tremble lest God should judge me as aslighter of His truths and the souls of men, and lest in the best sermon Ishould be guilty of their blood. Methinks we should not speak a word tomen in matters of such consequence without tears, or the greatestearnestness that possibly we can; were not we too much guilty of the sin

which we reprove, it would be so. Whether we are alone, or in company,methinks our end, and such an end, should still be in our mind, and asbefore our eyes; and we should sooner forget anything, and set light byanything, or by all things, than by this."

We are not in earnest either in preaching or in hearing. If we were,could we be so cold, so prayerless, so inconsistent, so slothful, so worldly, so unlike men whose business is all about eternity? We must bemore in earnest if we would win souls. We must be more in earnest if we

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would walk in the footsteps of our beloved Lord, or if we would fulfil thevows that are upon us. We must be more in earnest if we would be lessthan hypocrites. We must be more in earnest if we would finish ourcourse with joy, and obtain the crown at the Master's coming. We must work while it is day; THE NIGHT COMETH WHEN NO MAN CAN WORK.

[1] A late minister used to say that he always liked to go from his kneesto that awful place, the pulpit. Truly an awful place—a place where anydegree of warmth is excusable, and where coldness is not onlyunjustifiable but horrible. "I love those that thunder out the Word," saidWhitefield. "The Christian world is in a deep sleep. Nothing but a loudvoice can awaken them out of it."

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Our Last.

IN October 1848 we published our first number; and now, in October1873, we publish our last.

We were smiled at when we began our work, as reattempting whathad been often tried but never succeeded, and what never wouldsucceed. The adversaries of prophetic study, and especially some of ourpost-millennial friends, began to prophesy concerning us, and to fixdates, predicting that in two years at furthest we should be no more.

By the good hand of God upon us, we have survived the predictedperiod considerably, and have disappointed our opponents by upwards of twenty years, having published no less than one hundred and onenumbers, or twenty-five volumes; while during this period we have seenseveral similar periodicals go down.

Our circulation has not been very large, but it has been sufficient toenable us to go on so far without loss to any one. Various reasons,however, into which we shall not enter, incline us to close, and to bid ourreaders farewell.

We render our sincere thanks to our contributors in general; andmore especially to two or three of them, whose disinterested zeal inbehalf of prophetic truth has enabled us to proceed thus far. We shallnot easily forget the kindness which we have thus received, and theChristian readiness which has, times without number, responded to ourappeals for literary help. We name no names; but there are some who will readily recognise themselves as thus alluded to, and who will now

accept this expression of our gratitude for their unwearied services.We trust that we have been in some measure useful, both in

maintaining truth and exposing error—not prophetical truth or erroronly, but theological as well. We trust that we have done somethingtowards resisting the torrent of strange doctrine so vehemently and sovariously overflowing us in these last days. The restlessness of Christian mind and Christian thought amongst us is alarming. Some new thing indoctrine is demanded, we might say, week by week, to feed theexcitement which everywhere prevails. The eager way in which many, of whom greater steadfastness might have been expected, snatch at eachnew speculation that is broached, shows how many "unstable souls" we

have; how many "itching ears;" how many "stony-ground" hearers; howmany "seducing spirits;" how many vendors of "profane and old wives'fables;" how many "men of corrupt minds, and destitute of the truth;"how many who do not "shun profane and vain babblings;" how many"creepers into houses, leading captive silly women;" how many who "willnot endure sound doctrine;" how many "carried about with divers andstrange doctrines." They run from man to man, from doctrine todoctrine, from creed to creed, from church to church, in quest of novelty,

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perverting Scripture in support of their opinions, and parading some onetext or set of texts as proof, in one-sided neglect of other passages whichare needful for the adjustment of the truth. The Church, no less thanthe world, is in a state of fermentation, and nothing now satisfies save aconstant relay of new teachers and new speculations. Theological

sensationalism— yes, and prophetical sensationalism, are in demand atthe present day.[1] Sober-minded and wholesome literature is at adiscount; but a sensational pamphlet, fixing some date, or depictingsome personage, or foretelling some portentous change, circulates bythousands. "Evil men and seducers wax worse and worse, deceiving andbeing deceived."

Irvingism proclaims its inspiration, and exhibits its more than Popishtheatricals of gauds and millineries, of chants and liturgies, of posturesand performances—"strumpet-dressed in the cast-off garments of paganism," as Edward Irving once eloquently said of Romish mummery.Ritualism is doing its best to buy up for itself all goodly Babylonish

garments, and to flaunt the ancient harlotry before Church and nation.Broad Churchism undermines the Scriptures, hews down the cross, andsneers at the great white throne. Darbyism denies the vicarious life of the Substitute, proclaims a non-atoning death upon the cross,[2] andunchurches, if not anathematises, all sects but its own. Evangelicalismoscillates between Calvinism and Arminianism, and would greatly like alittle more "liberality" or breadth of view as to propitiation and futurepunishment. Perfectionists proclaim that they have not sinned for years,and that they do love the Lord with all their heart; while others (evenministers of Evangelical Churches) contend for justification byresurrection, not by the cross—following John Henry Newman, and other

Popish or mystic divines.[3] The foundations are being rapidly undermined, and a few years will

witness the shaking of the whole fabric. The things that can be shakenare being shaken, that those things that cannot be shaken may remain.

Prophetic study has not made much real progress of late years. Thegreat truth of Christ's personal and pre-millennial advent has beenestablished in the full strength of scriptural demonstration. No doctrineseems to us more clearly proved than this, that the heavens are to retainChrist only until the times of the restitution of all things, and that thenHe comes in glory to deliver creation, to destroy Antichrist, to re-gatherIsrael, to bind Satan, and to glorify His Church. For that coming we

watch as men who know not when their Lord doth come. We see noground, indeed, for what is called the "secret rapture of the saints;" but we are not of those who see anything interposed between us and theadvent. There may be an interval still, but we are not prepared to affirmthat there must be. There may be events still intervening, but we are notprepared to say that there must be. We watch; and we do so because weknow neither the day nor the hour when the Son of man cometh; nay,

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because we know that in such an hour as we think not He will come: andthe signs given, both by Himself and His apostles, are largely unfoldingthemselves, and that with a distinctness such as they have never done inany former age. When we see these things come to pass, we know thatHe is near, even at the doors. Post-millennarians have interposed a

thousand years between us and His coming; let us beware of, in a similar way, interposing other periods, which would enable any one to say, If that be the case, He cannot come for centuries, and we need not watch for His coming as a thief in the night.

Many things have tended to hinder prophetic study, and to createprejudice against it. Forty years ago Irvingism stood in the way, so that,times without number, we were warned against millennarianism by thecertainty of lapsing into Irvingism. That has, in part at least, passedaway. But we have now a more extensive obstruction to face, in therapid spread of "Broad-Church theology," or "broad views," or "liberalopinions," in all the Protestant Churches of these realms. This

theological infidelity, or infidel theology, has first of all set itself to thedenial of inspiration and the dissolution of Scripture. The Bible does notcontain the words of God, and as to whether it contains even Histhoughts, every one must judge for himself, and discover by "intuition, orthe verifying faculty," which are, and which are not, the thoughts of God;the human intellect being supposed to be quite capable of pronouncingupon what is divine and what is not!

This untrammelled theology ignores prophecy, as being thatdepartment of inspiration which is specially supernatural. No BroadChurchman would think it worth his while to study Daniel or theApocalypse except as he would study the Koran.

The prophetical books of Scripture, as prophetical, are thus rendered worthless, and can only be studied for their antiquity or their poetry. Then this infidel theology casts doubt on all that we are in the habit of believing to be most precious in the future. It accepts no millenniumsave the triumph of intellect, of science, of philosophy, and perhaps of morality; but this last is a secondary thing. It may not absolutely reject,but it throws doubt upon (1) the second coming of the Lord; (2) theresurrection; (3) the judgment; (4) the future recompense of sin. Secretlythis theology has done extensive and deadly work, undermining faith inGod's future entirely; and thousands who still call themselves evangelicalare (perhaps unconsciously) leavened with these principles, so that

prophetic truth has lost all value to them, as well as all its interest. Theyhave ceased to study the prophets as such. This state of things is farmore extensive than most suppose; and operating in conjunction withthe hatred of millennarianism, which exists among so many who have nosympathy with Broad Churchism, it has hindered the study of theprophetic word; nay, has made that study a byword and a scorn.

Then the extreme minuteness of detail into which some literalists

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have gone as to future events, and especially as to their relativeallocation, has, by the puzzles and perplexities thus introduced, repellednot a few. The way in which the present dispensation has been treatedas a mere parenthesis, in which minute events in Israel's future havebeen (in a most peremptory way) assorted so as to fit in with foregone

conclusions and preconceived theories, has made many who wished tostudy the subject shrink back in despair. The unproved assertions (andthey are legion) made by dogmatical writers and speakers, under theboasted presidency of the Holy Ghost, has made many ask, in wonderand despair, if anything can be proved at all. Unproved assertions maynot seem very offensive or injurious things, yet they are so. "Prove allthings" is the apostolic statute, which some in our day seem tounderstand as meaning "assert all things."

But let us not turn away from the prophetic word, though thusdisfigured. It is a light shining in a dark place, until the day dawn andthe day-star arise. Let us walk in the light, and all the more because the

ruler of the darkness of this world seeks to quench or hide it from ourview. Let His ministers be faithful in proclaiming His advent boldly.

The truth is that the Master may be nearer than we think. It will be well for us, when He comes, to be found, not only waiting for Hisappearing, but searching His Word.

[1] Witness the Napoleonic theories, which have been proclaimed with apersistency only equalled by their deficiency in proof. Witness the theoryof the Israelitish origin of the British nation, so flagrantly at variance with Scripture, with history, with archaeology, and with language. Theblessing of Ephraim is reserved for the Lord's coming; not till then is God

to "assemble the outcasts of Israel, and to gather together the dispersedof Judah" (Isaiah 11:12). Ephraim's portion, as so minutely described byEzekiel (chap. 48:5, 6), is to be in Palestine, not in England; for "thussaith the Lord God, This shall be the border whereby ye shall inherit the land, according to the twelve tribes of Israel: Joseph shall have twoportions" (Ezekiel 47:13).

[2] "Together with his special prophetic theory, Mr. D. has adopted a newprinciple in the interpretation of the Psalms, which demands that Christshould be viewed as smitten by God, not in atonement; and even cut off bythe hand of God in governmental wrath, and in suffering on the cross—

not in substitution, not in atonement."— See "The Close of Twenty-eightYears of Association with J. N. D.," by W. H. D., p. 32. To show theblasphemy now uttered in connection with this solemn subject, we quotethe following extracts from the above pamphlet, in which the Socinianismof the Darbyite writers comes out strongly: "In his 'Synopsis,' whenspeaking of the 69th Psalm, Mr. D. says, 'The state of soul of which thisimportant psalm is the expression, demands the utmost attention and

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patient inquiry.' In another place, when speaking of it, he says, 'It ismore difficult to get hold of this third kind of suffering.' In the papers onthe 'Sufferings of Christ,' he says, 'Now in the 69th Psalm we have thecross also, and not merely the wickedness of man, though that is fullyentered into, but the trusting of God and distress under the sense of

sins. How is this to be distinguished from the atoning work of Christ?' That is, how is Christ's 'distress under the sense of sins'—and 'the crossalso'—'to be distinguished from His atoning work?' There is noambiguity of language here. It is demanded that Christ's confession of sins ['O God, Thou knowest my foolishness; and my sins are not hid from Thee'] and the very cross itself, the symbol of atonement, bedistinguished from His atoning work! Has Mr. D. no doctrines aboutChrist other than that which all Christians hold? Or does he consider ita fitting exercise of mind to set people upon drawing a distinctionbetween 'Christ's distress under the sense of sins,' and 'the cross also,'and 'His atoning work'?"

"I had no notion when I wrote the last sentence how readily thefollowers of Mr. D. could vault over what seemed to me an insuperabledifficulty, and a contradiction to the force of every passage in which thecross is doctrinally used in the New Testament. I am told that there werethree hours on the cross during which our Lord was bearing sufferingsnot atoning. There were also three hours in which He was enduringatoning sufferings—viz., from the sixth to the ninth hour. He thenemerged from these sufferings, and dismissed His soul in peace. Interms this was expressed to me by a young gentleman fresh from Mr.D.'s inspirations, and who assured me that his own views and Mr. D.'sperfectly coincided. To my sorrow I have since learned it from Christians

of unquestioned piety and intelligence, and have heard it also in allsimplicity avowed by the uninstructed poor. If there were nothing else,the prevalence of this doctrine alone would utterly debar me from sittingdown at the Lord's table where by possibility all my spiritual sensibilitiesand reverence for my Lord's adorable sufferings, which none but God canfathom, would be in danger of being outraged by its announcement. Imake no farther comment on the profanity of these abhorredspeculations, where every heart should wonder and adore. But I ask anyChristian person to consider what is involved in this pretended accuracyand refinement in dealing with the cross. First, atonement is not simplyby the cross—though it is always used by the New Testament writers as

the very symbol of atonement. It is wrought only by three hours of specific suffering upon the cross. Next, it was accomplished withoutChrist's death;— communion, as it is said, having been restored beforeChrist dismissed His spirit, which was suspended during the period of His bearing wrath. Next, we have atonement without blood-shedding[but 'without the shedding of blood is no remission'], for Christ's blood was not shed until after His death, and from His pierced side 'forthwith

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came there out blood and water.' Let the brethren see to it in what thesefatal speculations, so glibly and flippantly uttered, as I have heard them, will assuredly land them!"

Here, by this system people are taught—and not in vain—to divide thecross. Under this influence they give away to a future Jewish remnant

under Antichrist the sufferings of Gethsemane. Perhaps they haveassigned to the slain remnant the three hours of Christ's non-atoningsufferings, to show that He can sympathise with them in death, too,because His death in atonement was not sufficient. But I will not pursuethese unhallowed speculations any further. Infinitely more near to theemotions awakened by the reading of this history of the Gospels is thelanguage of the 'Litany': 'By Thine agony and bloody sweat; by Thy crossand passion; by Thy precious death and burial; by Thy gloriousresurrection and ascension,' &c. At least we have no refinement here,and all is left in its integrity. But this system stops not at the dividing of the cross. It divides also the person of Him who hung upon it. If not,

what is the meaning of the following passage? 'Christ took human life ingrace; and in this life He took sin upon Him. Sin belongs, so to speak, tothis life in which Christ knew no sin. But He dies— He quits this life. Heis dead to sin, He has done with sin in having done with the life to whichsin belonged. Raised up again by the power of God, He lives in a newcondition, into which sin cannot enter, being behind with the life He left behind.'—Synopsis, vol. iii. p. 454. This is not the way Scripture speaksof Christ's death, or of Christ's life. It never, so far as I know, speaks of 'a life He left behind.' It could not, for He was 'the eternal life which wasmanifested unto us.' Moreover He himself says, in the prospect of Hisdeath—His death for sin, and His 'death to sin' also—'I lay down my life

that I might take IT again.' That is, it is asserted that the life which Helaid down was the life that He took again; and not that He 'left one lifebehind,' and took another. The life in which the Lord Jesus lived onearth, He lives in heaven. There was no 'life that He left behind.' Helived on earth once, and He lives in heaven now—and, however differentthe conditions, it is the same life. To say that it is not, is to say that He was not always 'the eternal life,' or to divide the person of the Lord. Suchreasonings, I am satisfied, can only lead souls, that are not specially keptof God, either to Socinianism, or a subtle infidelity, or to seek repose fortheir thoughts in the infallibility of faith which Home professes topresent."

"Need I proceed any further? There is nothing lacking in thiselaborate system but truth; and it is therefore a vain thing to seek in itthe consistency of truth. The question of regenerate or unregeneratepersons for whom Christ is said to have specially suffered that He mightsympathise, of course falls to the ground; since it is the nation's sin thatis in question; and every word that the New Testament says about thatis, 'He should die for that nation.' But in the next place it is right to

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notice the terms which are employed in this quotation. It will beobserved that we have 'the cross'—Christ's 'distress under the sense of sins'—'sorrow and smiting from God'—'Christ wounded'—'more thanman's persecutions'—'Christ not a substitute for them'—'God's handupon the sorrowing one'—'This is not atonement, but there is sorrow and

smiting from God'—'We have the clear proof that they are not atoningsufferings'—and in another place, 'The 69th Psalm, far, very far, as itgoes in the sufferings of Christ, and that in connection with sins known,to God...it is not atonement!'— Ibid, p. 16. It may be asked, with someanxiety too, if we have not atonement here, where can it be found? And yet in the face of all this Mr. D. denies that he has taught that Christsuffered at the hand of God not in atonement, but exactly the contrary.When things have reached a point like this, reasoning is at an end, andan appeal must be made from a fanaticism that utterly binds theunderstanding, to people's common, sense and common judgment topronounce a verdict."

"Since the foregoing pages were in the press, my attention has beenarrested by the paper of a very well-known writer in The Present Testimony for August 1866, which, from its evident purport, demandsfrom me some brief remarks. I do not know that my feelings everreceived so severe a shock by reading any writings on Christianity, whether by friend or foe, as they have done by the perusal of the paperon Psalm 22 in the publication alluded to. It is a laboured attempt toreproduce some of the most obnoxious features of Mr. D.'s 'third class' of the sufferings of Christ, and conducted in such a way as to outrage everyinstance of the use made of 'the cross' by the inspired writers in the New Testament."

"Very shame forbids my commenting on such expressions as these:'The thieves bore it [the curse] as He did;' 'The cross had been endured by many an unrepentant rebel against man and God;' 'The cross in itself would not take away sin;' and many others of a like kind, and that whenthe Lord Jesus himself is in the scene! I say that 'shame forbids' mycommenting on these expressions—which are not those of rudeignorance, but of an accredited teacher—and I hang down my head inutter 'confusion of face.' So far as the tendency of this teaching is to doanything but disgust the mind that meets it, it is to 'make the cross of Christ of none effect.' There may be confusion in the writer's mind—Idaresay there is—but concerning the whole purpose of what he has

written there can be no mistake. What he has written may be piety, orlearning, or mysticism, or confusion; it is not Scripture nor whatScripture teaches."

[3] In the Christian of Jan. 23, 1873, we read the following words, "We want power, and the cross gives no power; we want life, and the crossgives no life." Had the speaker forgotten 1 Corinthians 1:18, 24? "The

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preaching of the CROSS is the power of God;" and, "We preach CHRIST

CRUCIFIED THE POWER OF GOD."

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The Twenty-Third Psalm. THE SOURCES OF A BELIEVER'S JOY, AND THE SCENES OF A BELIEVER'S HOPE.

THE 23d may be called the Psalm of the Assured, as the 88th is thePsalm of the Disconsolate. Never were perplexity and depression morepiteously sighed out than by the dirge of Heman, and never didenlargement and confidence and hope thrill sweeter on the air than inthis song of David.

" THE LORD!" cries one believer, and it is Jehovah whom he invokes,even the infinite, everlasting, almighty God. Oh! what a wonder of gracethat Man is not left without the knowledge of God; that Man is allowed toutter the name of God; that Man can stand in the presence of God; that we can lie upon the footstool and look up to God, with perfect sympathyand quiet trust.

But what Relation does "Jehovah" sustain to the Psalmist? Is he Judge, or Ruler, or Friend? No; He is "SHEPHERD," and this denotes atonce attachment and wisdom; for if in all regions the name of "shepherd"stands for whatever is kind and intelligent and watchful, in the land of David it betokened an interest and familiarity so affectionate that it wasakin almost to human endearment.

"Jehovah," then, is as tender in His love as He is bright with majesty,and He cares for all that He has made with a most gracious andunwearying solicitude. His eye is ever on us as His sheep, and His armstrongly around us.

It is not to be overlooked, however, that He to whom the 23d Psalm

relates is none other than He whose history and character weredescribed in the 22d, and who passed through the most bitter sufferingfor us. "The Shepherd" of our text is "the Great Shepherd" the Good Shepherd," "He who gave His life for the sheep." He is none other thanChrist Jesus! In all times was the Messiah known by this designation;for Jacob called Him "the Shepherd of Israel." Isaiah, too, promises thatHe will feed His sheep like "a shepherd." And Zechariah quotes Jehovahas addressing Him by the name "my Shepherd;" whilst Paul styles Him"the Great Shepherd." And Peter's designation for Him is "the Chief Shepherd." Though his "Shepherd" then, was "Jehovah," Christ was "the Shepherd" of David; and David claimed Him in all that He was and in all

He possessed—in all His obedience and in all His passion—exclaiming,"MY" Shepherd. The Psalmist did not imagine that there were no othersheep; nor did he forget that they all needed tending; yet as if he werehimself the only one, he calls Jesus "Mine," and takes home all His meritand grace, and fulness and compassion, as his own.

Let every one who believes do the same, and without misgiving—yea, with the deepest accent of appropriation let us hail Jesus as ours! It is well to recognise Christ as "Jehovah" in His nature, as "Shepherd" in His

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office; but let us go higher and say, "My Jehovah-Shepherd," realising allthat He did, and all that He is as our inalienable, if not our exclusive,possession. Oh! it is a deep fountain that term "Shepherd; " but when Iadd "my"— crying out, "My Shepherd"— it puts the cool water on my lipsand takes the thirst away.

Knowing that he has the incarnate God for "a shepherd," and certainthat in Him dwells all fulness, David is not slow to avow "I shall not want." Never had he allowed his own flock to be hungry, and fed themnot; nor to be thirsty without conducting them to springs; and He is surethat "Jehovah" will not do less to Him. Be it the exigencies of body or of soul, be it temporal or spiritual want which he labours under, he ispersuaded that he will be thought upon in kindness, and obtain all heneeds. Boldly does this believing man proclaim, "I do not want," "I shall not want," "I cannot want." He is at the moment enjoying the goodness of the Lord, and so he declares, "I do not want"! He calls to mind thepromises, and is not afraid to predict, "I shall not want"! He knows "the

Shepherd's" resources, and he shouts, "I cannot want"! Let the believer, then, consider the stores which are his through

Christ and in Christ, and live sumptuously on the corn and wine of grace. In the days of His flesh, Jesus knew only "want," that we mightnever want; and it is refusing His mercy not to live upon His supplies.Oh what affluence our Shepherd has, and for time and eternity both! InHis hand there is pardon and rest and joy, and the gift of the Holy Ghostabove all. "Want not," then, believer, but be rich in the great riches of thecovenant. Be always hanging about "the Shepherd's" tent, and openingthy empty sacks beneath His eye. From thyself expect nothing, but putthy sickle into "the Shepherd's" crop, and thy bosom shall be filled with

yellow sheaves. "Perfect, entire, wanting nothing," is the desire of Jesusconcerning thee, and thou must suffer Him to load thee plenteously withHis benefits. Only let Him, and He will not merely supply. He willanticipate and surpass all thy "wants," like "a Shepherd," as gentle as Heis strong.

David had at times seen his sheep weary; for he had driven them a fardistance, and their strength was not equal to the rugged hillside. But erethey were quite exhausted, and only near to fainting, he led them tosome rich meadow where the sward was soft; and there amid the ranklea, they rested till they had thrown off their fatigue.

God, however, he tells us, was as tenderly careful of him as he ever

was of his flock; and he is not slow to declare, " He maketh me to lie down in green pastures." No man ever led a busier life than the king of Israel;and no wonder if now and then, and often, his joints ached, and he feltas if he could do no more. His burdens were greater than his strength.But God knew his frame, and called him into the shade at the rightseason, that he might not sink beneath the load. Perhaps He laid himaside by sickness, and David was refreshed as he lay upon his bed with

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kindest hands to minister unto him. Or it may be that God gave himrespite from the toils of war, and a year of peace was a time of welcomerepose. Who can tell but that, amid turmoil and lassitude, the HolyGhost so cheered and gladdened his anxious heart that he could "run without being weary, and walk, yet faint not." Nay; he is at Shiloh, or

Jerusalem, may we say, for a brief while, soothed and built up by thealtar and the sacrifice? Oh yes, God has various ways of comforting andrecruiting "the faint and the weary;" but it is enough to know that David was so upheld and solaced that he was like a sheep taking its rest amidthe tall grass of a velvet mead, and he could not help exclaiming, "He maketh me to lie down in green pastures."

Let none, then, be discouraged and give way when it is the heat of noon. We may have much to do and far to travel. Our way of duty islong, and our way of trial is rough; but often in the midst, and when theend is far off, we shall have peculiar rest and strength and consolation.Sickness may call us from the arid highway, or a gleam of prosperity may

burst over us, or ordinances may be unusually blessed, or the Spirit mayfill us with a peace which passes all understanding. At all events, in the way that is best, Jesus will refresh us in our hour of need, and we shallbe forced sweetly to acknowledge, "He maketh me to lie down in green

pastures." Nor is it simply rest that David makes mention of, nor even placid rest

where the lawn is softest; but it is rest amid all that is melodious andpicturesque; for we read, "He leads me by the still waters"— by the watersof rests. No rushing torrent tears up the mossy bank and scares awaythe timid sheep; but a gentle stream, with music in its flow and sunshineon its bosom so sweet, so cool, so pure—winds along, and fills the vale

with life and pathos.So had the Heavenly Shepherd cared for our Psalmist of old, and He

will not hold back anything from the believer of our day which mayenliven and irradiate the Achor through which he is travelling. TheComforter arrives when the desert is wildest, and at the sound of his wing, gloom and fear and darkness of soul are chased away. We "lie down in green pastures," and a brilliant landscape of hope is spreadaround: rills of serenest joy glide calmly at our feet; a halo of glory coversthe future with splendour; and in wonder we cry out, "He guides my feet by the waters of rests," and my soul is bathed in quiet.

A more wayward animal than the sheep there is not, for it is ever

leaving its sunny "pastures," breaking the strongest fences, and roaminginto dangerous parts. But the shepherd is ever on the watch; and whenhis flock have gone astray, he brings them back into the tranquil glen:"He restores them, leading them by straight paths."

Alas! David was no better than the heedless sheep; and it is the same with all believers, however long has been their experience of Jehovah'sgrace. "I have gone astray like a lost sheep," says David in another

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psalm. Isaiah, too, writes, "All we like sheep have gone astray; we haveturned every one to his own way." And Peter declares of them to whomhe wrote, "Ye were as sheep going astray." We have no fault to find withGod, no reason to complain of salvation; no blessing has been refused tous at any time, and our soul was satisfied in the enjoyment of a loving

Christ. Nevertheless, though in honour and abundance, we did notabide. The tempter came, and his temptation succeeded. It is the worldagain, and heaven has vanished. We are among the husks again, andare not ashamed of the swine. Yes; believers fall; and when they fall, toooften they cleave to the dust, wallowing in the mire until a strong Onecomes to raise them up.

But "the Shepherd" cannot desert His sheep; and if they have turnedaside, He brings them home again. David's "soul" was wasting downthrough the tear and wear of life, and daily stood in need of beingvivified. David's "soul" fell aside every moment, from inward weakness orevil example, and required to be constantly built up. But David sang

with a tone of jubilant confidence, "He restoreth my soul: He leadeth me in the paths of righteousness."

And Jehovah will do all this for us as well as for him. Our waywardness He will rebuke; and we "who have lain among the pots"shall stand up upon our feet. We have no title to be so clemently dealt with, and we could offer nothing to Jehovah as a return for His goodness.But merit of ours is not needed, for the reason and motive of Hisgenerosity "the Shepherd" finds in Himself altogether; and if we are"restored," it is for "His own Name's sake." In faithfulness to His owncharacter, as expressed by His "Name;" in honour to His own "Name" asexpressive of His character, "the Shepherd" will ever lead the sheep

forward in the paths of truth. And David will be quickened into new lifeand spirituality, so that "the Name" of Jesus may be set very high.

Do not, then, believer, lay thy account with falling; nor remain thou atease if cold, thinking that there is no help for it. Ah! "the Shepherd's Name" is bound up in thy advancement, and when thou leanest on Him,thou shalt abide in holiness. How little of Christ's strength hast thoutaken up! how little of His beauty dost thou reflect! but know His "Name and thy soul shall be restored," for He delights in blessing thee, that Hemay glorify Himself. For our sake will go but little way in procuring what we want; but for "Thy Name's sake" is the divine talisman that will openheaven. "For Thy Name's sake, pardon!" "For Thy Name, lead me!"

"Through Thy Name we will tread down our foes!" "Help us, O God of salvation, for the glory of Thy Name!" and, "Purge away our sins for Thy Name's sake!" "Do Thou for me, O Lord, for Thy Name's sake!" "Not untous, but unto Thy Name give glory!" Ah! it is thus we are to plead; and theargument that will never fail is, "Be Thou exalted, O Lord!" Cry, Let myname be honoured! and our shaft will reach no height; but cry, "MagnifyThy Name, O Jehovah!" and all we desire is given. "Thy Names sake"

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causes even the sun to stand still, and the moon to tarry.David had seen his flock passing through a narrow defile, where

precipitous rocks lowered on every side; and there were pitfalls andcaverns, and wild beasts and robbers, and blinding rain and angrythunder, and the clouds arched into midnight overhead. "They walked

through a valley" and there seemed no opening in the dismal vista. Yet was not the most timid sheep timid. At its side, or marching before, itsaw "the shepherd," with his crook in the one hand to pull up those whomight fall, his club in the other hand to fray away the wolf or the lion;"and it feared no evil," but was comforted. For a moment it was appalledand shook as it entered the ravine; but it drew the closer to "the shepherd" and went bravely forward. "His rod and his staff " quelled allalarm.

But David himself had been in like circumstances, and had knownthe same feelings when in the labyrinths of trial. He had walked "through the valley of death," when sickness lay upon him, or his life

ebbed away. He was sure that his days were gone, and he could hear thegates of eternity opening. It was a solemn instant, and longer than aninstant; for when the Psalmist says "I walk," it suggests that he hadtossed for a while upon the couch of illness, and faced "the last enemy" for many a disquieted night; "yet he feared no evil." Nature might shrink,but David was not unhinged. He was apprehensive of the shock which would rend the tie that had so pleasantly bound soul and body, but hegrew not pale. He "feared," but he "feared no evil." Disease might assail,and "the king of terrors" might vanquish, but he was tranquil; for amidthe gloom he heard the voice of "the Shepherd," and in His right hand was "Herod," in His left "the staff"— the crook for the feeble sheep, the

club for the furious lion. Oh! the sound of that voice, the voice of Jesus;oh! the sight of these weapons, the weapons of Jesus, "comforted" thePsalmist. But, at the same time, he drew near his "Shepherd." He feltthat Shepherd and sheep were together, that they were one, and he criedagain, "My fear is away; my consolation overflows; for Thou art not near me, but with me." It is a dark and lonely hour when David goes into "the valley of death;" but Jesus is at hand to lift him up with His crook,should he stumble; with His club will He drive the devil away, shouldthat adversary hasten to bite his heels. And this is the reason he is sounfearing in "the valley," where hearts bold as his have been wont to fail.

Beloved, "the same valley" as David passed into and through awaits

us; but no more than he let us be "afraid of evil." Health is leaving thee;life is beating low in thy pulse; it is thy last breath they hear theedrawing. Nay, thine eye is shut; the work of "death" is finished; thou art"in the valley," and no one is with thee there.

No one! Ah! no one save "thy Shepherd; " but He is "with thee." Jesusis nearer than ever; and His "rod" of love is in this hand, His "staff" of power in that: "fear not, but be comforted." Is it a long journey through

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the defile, in thy case? Yes; "thou walkest," and thy progress to the endis slow indeed. The wound of the dart is fatal, but the poison lingers ereit does its work. Nevertheless, keep by "the Shepherd's side;" lie down onHis bosom; and even amid the convulsions of the last struggle thou wiltbegin the song thou art to sing in heaven.

"The valley" spoken of in the psalm is one thing, and "the shadow" isanother. The sheep passes through the dark ravine, and beyond it heemerges into a quiet shelter, where the light of the sun is dim, but where,too, there is nothing to hurt. We always associate "shadow" withdarkness and stumbling and foes; but it also is used to signify aprotection and a covering, where there is for a season concealment andsecurity. Thus we read, "under the shadow of my roof," "the shadow of Thy wings," "the shadow of the Almighty," "a shadow from the heat," "theshadow of a great rock," "the shadow of mine hand," "under His shadowshall we live," and in all these places it means a defence for a time untilthe sun fully rises. But this is its import in our psalm; and if "the valley"

points to the grave of the body, "the shadow" denotes the habitation of the soul. "The valley" is death in its darkness, as mingling us with thedust; "the shadow" is death as keeping us until the resurrection. "The valley" is the tomb; "the shadow" is Hades. "The valley" is a dungeon where night reigns, and the sun cannot enter; "the shadow" is atabernacle where the rays of the dawn can be descried, but where it istwilight for a time—a long time.

And is it not to this state—that state which is not death, yet is death; which is not life, yet is life—is it not to the state of the disembodied,safely taken to their wondrous mansion, which is not earth, yet notheaven either, there to be kept until the archangel's trumpet pierce the

sepulchres of all the saints, that reference is made in such passages asthese?—"I go to a land of darkness, and of the shadow of death; a land of gloom, of the shadow of death, which shineth like the darkness;" "Hediscovereth deep things out of the darkness, and bringeth to the light theshadow of death;" "Have the gates of death been opened unto thee, orhast thou seen the doors of the shadow of death?" "He turneth theshadow of death into the morning."

This was "the shadow" David realised, yet was not afraid, becauseeven amid its dusk Christ would be near, and sweetly gladden him. Noone had ever been in Hades and come back to tell about it. No one couldform an idea of Hades, where the spirits of the just dwell waiting "the

first resurrection;" but the Psalmist is not troubled in mind, and leftdisconsolate; but as in "the valley" Jesus was "with him," so he is surethat same Jesus will be "with him" in "the shadow." Jesus upholds indeath; Jesus keeps watch over the grave; and Jesus will irradiate Sheol with the lustre of His presence.

Let the believer, then, rejoice and sing, "Yea, though I walk through the valley of death, I will not fear; and though I tarry amid 'the shadow,' I

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will not fear: for Jesus is ever with me, and a present Jesus is all that myheart would wish." Nay, but since David's psalm was written, Jesus hasHimself been "in the shadow." Jesus went from the cross to Paradise,and showed Himself to the disembodied there. With a peculiar accent,therefore, may we exclaim, "I will fear no evil when I pass through 'the

valley,' within the doors of 'the shadow;' for my Forerunner has beenthere, and as surely as He has prepared for me a throne in the kingdom,He has made ready for me a mansion in Hades."

We are told by David, in 2 Samuel 17:28, that when he fled on oneoccasion before his enemies, Barzillia "brought carpets, and dishes, andearthen vessels, and wheat, and barley, and flour, and corn, and beans,and lentiles, and pulse, and honey, and butter, and sheep, and cheese of kine for him and the people; for they said they are hungry, and weary,and thirsty in the wilderness;" and it may be that David remembered thisscene, when he goes on to say at the 5th verse of our psalm, "Thou

preparest a table in the presence of mine enemies: Thou anointest my

head; my cup runneth over." Undoubtedly, however, when we take these words in connection with

the previous verse, where the Psalmist would bid us follow him fromearth unto the world unseen, they are intended to inform us of what heshall one day enjoy, far beyond the reach of enmity, or want, or change,in the millennial kingdom. David is no more in the tomb, neither inHades; his body has been quickened, and his soul is united to it. But"the Shepherd" is still at hand, and more generous than ever. He puts acrown of honour on His servant, and pours gladness into his soul."Enemies" may accuse, and threaten, and assail; but Satan is rebukedand cast out; he is bound and hid in darkness; the ransomed are saved

for ever, and exalted exceedingly. "A table" is spread by the Lamb for Hisbride, and around it the saints recline amidst overflowing plenty—theirlove-travail all forgotten. "Their head, too, is anointed; and with this oil are they set apart as royal priests." Once they were saints only, but nowthey are consecrated to a noble office, and are kings and priests to God.

This is the blessedness of the millennial days, and it is real, grand,and enduring. It was all depressing gloom once, but it is all festive lustrenow; and the cup of gladness and the crown of glory are ours, in room of the sullen grave, and inexhorable death, abolished for ever! "Our cup" isnow up to the brim, and more, "it runneth over"! Ever and again shall webe emptying it, yet ever and again shall we dip it anew into "the rivers of

pleasure," and so "it runneth over" still. Our felicity is complete; yet is italways rising, and never shall it end. Nay, the joy that is lavished uponus we shall send abroad and diffuse. "Our cup runs over" on all aroundus in the kingdom of the saints; and the blessedness of one is theblessedness of all.

"Our table is spread in sight of them who are our foes; " and at the closeof the age, fain will they be to scatter us in their fury, and leave us void

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of all blessedness and hope. But they cannot succeed. Jerusalem shallbe encompassed with armies, and a storm shall burst upon Zion. But"the table" shall not be overthrown, neither the wine split from "the cup;" " but my people shall dwell in a peaceable habitation, and in suredwellings, and in quiet resting-places." "Look upon Zion, the city of our

solemnities: thine eye shall see Jerusalem a quiet habitation, atabernacle that shall not be taken down; not one of the stakes thereof shall be removed for ever, and none of the cords thereof shall be broken.But there the Lord in His glory will be unto us a place of rivers andstreams. For the Lord is our Judge, the Lord is our Lawgiver, the Lord isour King; He will save us." "Satan shall be loosed out of his prison, andshall go out to deceive the nations; but he is cast into the lake of fire.""And I heard a great voice out of heaven, saying, Behold! the tabernacleof God is with men, and He will dwell with them, and they shall be Hispeople, and God himself shall be with them, and be their God."

David is now in a world where the curse is not seen, and all the

fulness of joy is his. He now is living the life that shall never die, infellowship with all "the nations of the saved;" but stretching his eyebeyond even millennial years, and descrying all that shall be unfolded inthe "everlasting ages," he sings, "Goodness and mercy shall follow me all the days of my life; and I shall dwell in the house of the Lord for ever." Itis "life" on the other side of the grave and Hades: it is "life" beyond theperiod of millennial gladness: it is "life" in the realms of glory—in thekingdom of the Father—and which shall never undergo a change or cometo a pause: it is this "life" the Psalmist must be viewed as having enteredupon; and he exults in the hope of honour and bliss that shall neverfade. He is no stranger in the heavenly courts, but his Father's "house"

throws open its gates to receive him, and there he shall "dwell" so long asGod exists, basking in the sweetest radiance of "goodness and mercy."

But this hope is ours— the hope of blessedness and dominion andglory in presence of the Lamb, and in fellowship with the ransomed, when earth and seas have fled, and all things are new. Oh, sweet,indeed, to look up and see the majestic dome of "God's house" over ourhead; whilst, as angels, "Goodness and Mercy" are walking at our side!But how vastly is this joy enhanced when I know that it is "for all the days of my life—yea, for ever"! Tell me that an hour will come when "the house" of my rest shall fall, and my song is turned into silence! Tell methat one day the trees of Paradise shall cast their leaves, and Paradise is

Paradise no more! This, however, shall not be. "My life," "all days," "for ever," secure me against the risk, the thought, the possibility of mutation. The stream of "goodness" which issues from the throne shallrun through all the ages to come; the sunshine of "mercy" whichirradiates my lot shall never be darkened; the walls of my "mansion" somagnificent, shall be superior to decay; and "all the days of my immortality " I shall dwell in "the house of Jehovah," to behold and enjoy

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and serve Him with His unfallen hosts. This Psalm of Assurance we now leave with them who know the Lord,

and never let them suffer the notes of its music to die upon their ear. Letus hope as David, as well as believe, and rejoice from day to day. Let us walk like David, and allow no hindrances to impede our swiftness. It is

only "a little while" till we shall be translated from Baca, where our tearsever wet the cheek, to Hermon, where we shall put on our robes of transfiguration.

Unsaved ones should give heed, and obey the loving "Shepherd," andfall at His feet; for He cries, "Lost sheep, come and share my fold andpasture with all the flock!" Had a lost soul cried out to God, "O God,return to me!" that would not have been surprising. But in the sinner'scase it is not the sheep which bleats after "the Shepherd;" it is "theShepherd" who longs for the sheep. And what a heart this reveals inGod! what a view it gives us of Christ! "God in Christ" can have no restnor joy save in bringing home those who have lost their way. What love,

and what vehemence in this love! God does not merely cry "Return!" but"Return, return!" and you could almost think that He had fallen on Hisknees, whilst His eyes are weeping.

And what does He require ere He takes us back? Does He say, Keepmy law, and then look me in the face? Does He say, Pay what thou artowing ere thou comest into my presence? Does He say, Get into the wayof righteousness first, if thou expectest goodwill at my hand? No; Hesimply says, There is "the Fold," and the Door is open; "return," andenter in! "Return," and that is all I ask. "Return," and thou hast nothingmore to do. Rebel! return, the King is waiting. Sinner! return, the Law ismagnified. Debtor! return, thy debt is paid. Man! the gate of Salvation

stands wide open as God can throw it, return, return!Return! then, let every one, and be saved. Return! and mingle with

"the sheep." Return! and know what "a Shepherd" Jesus is. Return! and"dwell in the house of the Lord for ever"!

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The Advent.

" THE day of the Lord it cometh!It comes like a thief in the night;

It comes when the world is dreamingOf safety and peace and light.

It cometh, the day of sack-cloth,With darkness and storm and fire;

The day of the great avenging, The day of the burning ire."

"Not slowly, slowly like twilight,Not like the cold, creeping tide,

Nor barque from the distant offing,

Moving on o'er the waters wide;But instant, like sudden lightningIn the depths of a tranquil sky,

From the west to the east in a moment The havoc descends from on high."

"The day of the Lord it cometh,When the virgins are all asleep,

And the drunken world is lyingIn a slumber yet more deep.

Like the sudden lurch of the vessel

By night on the sunken rock,All earth in a moment reeleth,

And goeth down with the shock."

"The voice of the awful trumpetArresteth the march of time;

With terror and woe and judgment,It soundeth through every clime.

It speaketh aloud to the living,And it speaketh to the dead;

Earth heareth the final summons,

And boweth the trembling head."

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"The flash of the sword of havocForetelleth the day of blood,

Revealing the Judge's progress, The downward march of God.

The fire which no mortal kindles

Quick seizes the quaking earth,And labours the waiting creation

With pangs of its second birth."

" Then the day of the evil endeth,And the righteous reign comes in;

Like a cloud of sorrow evanish The ages of human sin.

The light of the morning gleameth,A dawn without cloud or gloom.

In chains lies the ruler of darkness,

And the Prince of Light has come!"

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The Quarterly Journal of Prophecy vol_25

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