On the term, "This generation," we might have noticed the parallels to this in the Scriptures to justify our conclusion. We will yet notice one, and use the language of E. B. Elliot, A. M.:—
"Our Lord might mean by 'this generation' the generation of the time he was then speaking of; just as in Luke 17:34, where speaking of the time of the second coming he says, 'On this night shall two be in one bed: one shall be taken,' etc; meaning thereby the night of his coming; and so rendered in our English version 'In that night.'"
We invite the attention of the reader to the following list of points made plain in our examination of this chapter.
1. The Saviour gave definite and plain signs which were to precede his coming.
2. He told the effect which these things would produce. See also Joel 2:1, and other prophecies.
3. He said by these signs we may know when it is near, even at the doors.
4. And the language is stronger than that of permission or the expression of ability to know. It is imperative; we are commanded and required to know when it is near.
5. The signs are so easy to understand that we may know when it is near, just as we may know that summer is near when the trees put forth their leaves.
6. That we are commanded and required to know is confirmed by the illustration of the time of Noah. (1.) Noah knew the time, that the flood was near. (2.) He preached its coming. (3.) He prepared for the event (4.) It was fatal to all those who did not (would not) know the time. "So shall also the coming of the Son of man be."
7. The Saviour says it will in like manner be a fatal error on the part of those who do not know when the Son of man is coming. But this could not be so, (1.) If we could not know the time, or, (2.) If it makes no difference whether we know or do not.
All this teaches us that the doctrine of the second advent is
A PRACTICAL DOCTRINE
The truth on this subject is important; it is important to us that we understand it. The oft-repeated saying that "It makes no difference," is not applicable here. And this is yet more evident in that, when the Lord comes he will find faithful and wise servants who will be giving "meat in due season." This seasonable nourishment to the household of faith, at that time, must be the "alarm" which is sounded when the day of the Lord is near." Joel 2:1.
We may also learn by contrast what is this meat in due season. Two classes of servants are presented by the Saviour. One is represented by a faithful and wise servant. This is the one who gives meat in due season. The other, a slothful and wicked servant, says, "My Lord delayeth his coming." One observes the signs given by the Saviour and heeds the warning to know that it is near, while the other heeds not the warning, and proclaims that he is not coming. Nothing need be plainer than this.
Peter says, 2 Peter 3:3, 4, that in the last days scoffers shall arise, walking after their own lusts, and saying, Where is the promise of his coming? It is evident that no one would scoff at the Lord's coming if none were looking for his coming. If the alarm were not being given; if the message of Rev. 14:9–12, which immediately precedes the appearing of the Son of man, were not being proclaimed; if nobody expected him to come, there would be nothing for them to scoff at. In the last days somebody will be preaching the Lord's coming; the Scriptures must be fulfilled.
Those who scoff at the Lord's coming, in the last days, who are noticed in the Saviour's prophecy, are not blasphemers and infidels; they are those whom the Lord has called his "servants." They call Jesus, "My Lord." Their saying is, "My Lord delayeth his coming." They, also, have the duty laid upon them, as servants, to give meat in due season; to sound the alarm; to proclaim the message of the advent near, even at the doors. But they are "evil servants;" recreant to the trust committed to them; unmindful of the "sure word of prophecy." They do not want to think, nor to have the people think, of the Lord's coming. All the scriptures which speak of that day call for watchfulness, diligence, and earnest zeal to be prepared to meet him. But these are worldly-minded, selfish servants. They love their ease; they cry, Peace and safety, when sudden destruction is impending. 1 Thess. 5:1–3. They love to slumber; they say, "To-morrow shall be as this day, and much more abundant." Isa. 56:10–12. They join in the idle throng in singing, There's a good time coming." In the words of the Saviour, they "eat and drink with the drunken;" "walking after their own lusts." The sociable, the festival, the fair, the supper for feasting—these have attractions for them which their selfishness cannot resist. By these is piety dethroned; zeal is extinguished; cross-bearing and self-denying become distasteful graces; to hunger and thirst after righteousness is a burden; the form of godliness is retained, but "the power thereof" is gone. What a condition for a servant of God to be found in when his Master appears! And yet this is a fitting description of the mass of feasting professors who turn away with scorn from the unwelcome thought of the Lord's near coming.
But many evade the truth on this subject by referring to the good and pious of former generations to whom the warning message of Rev. 14:9–12 was not given. They were accepted of God, and died happy; we will live as they lived, and go to Heaven also. To this there are two just replies:—
1. Professors of this day are not living as their fathers lived. Even one generation ago Christians possessed a simplicity of godliness which is ignored by the mass of professors in this day. The church suppers and festivals; the gambling devices to obtain money; the church theatricals, and other profane amusements now foisted upon the name of Christianity "for pious uses," (to quote a term of the mother church,) would not have been tolerated for a moment by our fathers of past generations. The earnest vital godliness of a half century ago is now known to the few—a "little flock" when all told. Our fathers, in all the denominations, will rise up to condemn this pleasure-loving age. The objection we are noticing is a reproach to the piety and zeal of our fathers, as their lives are a rebuke to the cold formality of present-day religion.
2. Let us in turn ask, Why was it that Seth, Enoch, and others before the day of Noah, were not required to build an ark? Enoch was so godly as to receive the testimony that his ways pleased God, and to be translated without seeing death. Could not Noah live as Enoch lived and be saved, without the cross and labor of building an ark? The answer is nigh unto every one. He could not; and why? Because Noah lived in the time of the flood, and Enoch did not. Enoch could not preach Noah's message; he lived at a time too early for that. Noah could not be accepted of God and do only that which Enoch did, as he lived under different circumstances. Extraordinary events require extraordinary preparations, and those preparations are suited to no other time but their own.
And so with the preaching of the Lord's coming. To past generations it was not "present truth." They could not give the message of warning. But we, who have seen the signs of his coming, who know the time, Rom. 13:11, 12; who see the day approaching, Heb. 10:25, must proclaim this truth, and sound the alarm, as Noah proclaimed the approach of the flood. As it was necessary in order to be saved, to receive the message of Noah, so it is necessary in order to be prepared for our Lord's advent that we accept the truth in regard to his near coming. There are yet other considerations, which we cannot now notice, proving that the doctrine of the second advent is a practical doctrine.
SYNOPSIS OF THE PRESENT TRUTH.
NUMBER NINETEEN.
THE SANCTUARY. (CONTINUED.)
WE closed last week with the inquiry on our hands, What is the sanctuary of the new covenant? When Paul speaks of a first covenant, [Heb. 9,] he necessarily implies a second; and when he connects with that first covenant a sanctuary and ordinances of divine service, he as clearly implies that the second will have a sanctuary with divine service also. But on this point we draw direct testimony from the prophecy of Daniel. There was a period of 2300 years revealed to him, at the end of which the sanctuary should be cleansed; but only 490 of those years were allotted to the first covenant, to the worldly sanctuary, and to the Jewish church. At the end of that period, the confirmation of "the covenant," (the new or second covenant) should, according to the prophecy, be finished. Then should the old covenant have passed away, and the new one have been introduced. Then should the services of the worldly sanctuary have forever ceased. Then the Jewish church should no longer have pre-eminence as the children of God, above any other people. But 1810 years still remain before 2300 are completed, and yet at the end of that period, the sanctuary is to be cleansed. Therefore the second covenant has a sanctuary and ordinances of divine service also, and to this sanctuary this prophecy must apply.
As we pursue our inquiries to ascertain what constitutes this sanctuary, the opinions that already exist upon the subject, demand attention; for we have no right to deviate from these upon any question, provided they are sound and true; and we have no right to introduce any new views upon any question till we have first shown the fallacy of the old.
Four prominent views have been entertained upon this subject. It is claimed by some that the land of Canaan is now the sanctuary. Others contend that the sanctuary comprises the whole earth. Still others take the word in a more spiritual, but no less unauthentic-ated sense, and say that it means the Church. While the fourth view, which draws largest on the imaginary and the marvelous, makes out this rolling earth to be only the first apartment of the new-covenant sanctuary, and all Heaven the second.
If we would form correct views on this question, there is one thing which we must keep constantly before us, and that is, the relation which the sanctuaries of the two covenants sustain to each other; namely, that of type and antitype. By keeping our eye steadfastly fixed upon this, is will be almost as hard to arrive at wrong conclusions, as it would be easy, were we to lose sight of it.
To this end we call attention to the numerous instances in which the worldly sanctuary is declared to be a pattern of the true. "Let them make me a sanctuary," said the Lord to Moses, "according to all that I show thee after the pattern of the tabernacle, and the pattern of all the instruments thereof, even so shall ye make it." Ex. 25:8, 9. "And look that thou make them after their pattern which was shown thee in the mount." Verse 40. "And thou shalt rear up the tabernacle according to the fashion thereof which was showed thee in the mount." Chap. 26:30. "As it was showed thee in the mount, so shall ye make it." Chap 27:8. Our fathers had the tabernacle of witness in the wilderness, as he had appointed, speaking unto Moses that he should make it according to the fashion that he had seen." Acts 7:44. "While as the first tabernacle was yet standing, which was a figure for the time then present, in which were offered both gifts and sacrifices," &c. Heb. 9:8, 9. "For Christ is not entered into the holy places made with hands, which are the figures of the true." Verse 24.
From this testimony but one conclusion can be drawn; namely, that the true sanctuary is the pattern from which the earthly tabernacle was erected, and that whatever object we may find of which this earthly sanctuary was a true type or figure, that object is the sanctuary of the better covenant under which we live, and the cleansing of which the unerring word of the Lord locates at the termination of the 2300 days. We are therefore prepared for the following questions:—
1. IS THE EARTH THE SANCTUARY? To this question, we reply emphatically in the negative. It is not; and if we are requested to prove a negative, we offer in its support, the following reasons: 1st. The word sanctuary occurs 144 times in the Bible and is not in a single instance applied to the earth. Now if it was really the intention of the Holy Ghost to teach us that the earth was the sanctuary, it seems that it ought, at least once to have called it so 2d. The definition of the term, sanctuary, according to Walker, Webster Cruden, and the Bible, is, a holy place, a sacred place, a dwelling place for the Most High; but every one knows that the earth is neither a dwelling place for God, nor yet holy, or sacred place. This fact alone should forever exclude the idea of its being the sanctuary. But 3d. Take into consideration the typical and antitypical natures of the sanctuary, and the absurdity of this view will appear in a still stronger light. The earthly sanctuary was a type or figure of the true; but pray tell us in what respect it pre-figured this rolling earth? Can it for a moment be supposed that Moses, when in the mount, was shown this earth, as the pattern from which he was to erect the sanctuary, and that the nearest resemblance he could make of it, was an oblong building ten cubits in width and three times that number in length? And we might pursue this train of thought still further and inquire what on earth answers as antitype to the golden candlestick? Is it the leaning tower of Pisa, or the pyramids of Egypt? And what to the altar of incense? Is it mount Vesuvius, or Hecla? And what to the table of shewbread? The pampas of South America, or the steppes of Russia? But we need not spend time longer to write, nor trouble the reader longer to read, concerning a view so manifestly absurd.
2. IS THE EARTH A PART OF THE SANCTUARY? There is another class (if they are numerous enough to be called a class), who contend that the first apartment of the sanctuary embraces the whole earth, and that it takes all Heaven to make the second apartment. The reasons for not calling the earth the sanctuary, stated above, will apply just as forcibly to this view; and that is a sufficient refutation. Some additional absurdities may however be noticed when we come to speak of the ministration or service which was ordained to be performed in the sanctuary.
3. IS THE LAND OF CANAAN THE SANCTUARY? The arguments which show that the earth is not the sanctuary of the new covenant, bear with equal force against the view which would claim that honor for the land of Canaan. But as there are, out of the 144 times of the occurrence of the word sanctuary in the Bible, some two or three texts which are urged in favor of this view, we will examine them and see if they will bear the meaning which they have been supposed to convey. The first is Exodus 15:17, and reads as follows: "Thou shalt bring them in and plant them in the mountain of thine inheritance, in the place, O Lord, which thou hast made for thee to dwell in, in the sanctuary, O Lord, which thy hands have established." Before it is decided however that this text fixes the application of the sanctuary to the land of Canaan, let the Psalmist's commentary on this very passage be taken into consideration.236He says: "And he led them on safely, so that they feared not, but the sea overwhelmed their enemies. And he brought them to the border of his sanctuary, even to this mountain which his right hand had purchased, and he built his sanctuary like high palaces, like the earth which he hath established forever." Ps. 78:53, 54, 69. On these passages we offer the following extract from "The Sanctuary," by J. N. Andrews:—
"The first of these texts, it will be noticed, is taken from the song of Moses, after the passage of the Red Sea. It is a prediction of what God would do for Israel. The second text was written about five hundred years after the song of Moses. What Moses utters as a prediction, the Psalmist records as a matter of history. Hence the Psalm is an inspired commentary on the song of Moses. If the first text be read without the other, the idea might be gathered that the mountain was the sanctuary, though it does not directly state this. Even as one might get the idea that the tribe of Judah was Mount Zion, were they to read only the expression, 'but chose the tribe of Judah, the Mount Zion which he loved,' [Ps. 78:68,] and omit those texts which inform us that Mount Zion was the city of David, a part of Jerusalem, [2 Sam. 5:6, 7,] and was located in Judah, as one of its cities. Ezra 1:3; Ps. 69:35. But if the second text be read in connection with the first, it destroys the possibility of such an inference. The Psalmist states that the mountain of the inheritance was the border of the sanctuary. And that God, after driving out the heathen before his people, proceeded to build his sanctuary like high palaces. See 1 Chron. 29:1. 1. The land of Canaan was the mountain of the inheritance. Ex. 15:17. 2. That mountain was the border of the sanctuary. Ps. 78:54. 3. In that border God built his sanctuary. Ps. 78:69. 4. In that sanctuary God dwelt. Ps. 74:7; Ex. 25:8. 5. In that border the people dwelt. Ps. 78:54, 55. These facts demonstrate that the same Spirit moved both those 'holy men of old.'"
Listen also to the distinction between the land of Canaan and the sanctuary as pointed out by a king of Judah: "Art not thou our God, who didst drive out the inhabitants of this land before thy people Israel, and gavest it to the seed of Abraham thy friend forever. And they dwelt therein and have built thee a sanctuary therein for thy name, saying, If, when evil comes upon us, as the sword, judgment or pestilence, or famine, we stand before this house, and in thy presence (for thy name is in this house) and cry unto thee in our affliction, then thou wilt hear and help." 2 Chron. 20:7-9.
There is another text claimed by some as proof that Canaan is the sanctuary: Isa. 63:18. "The people of thy holiness have possessed it but a little while: our adversaries have trodden down thy sanctuary." It is by no means certain that the land is here referred to, since anything else may be trodden down as well as the land. Nothing therefore but an inference can be drawn from it; and one plain fact is sufficient to demolish this to its lowest foundations: when God's people were driven out of the land of Canaan (as the prophet here predicts, using the past tense for the future) they were not only dispossessed of their inheritance, but the sanctuary of God built in that land was laid in ruins. This fact is plainly stated in 2 Chron. 36:17-20, which divests the passage of all mystery.
Only one text more remains to be urged in favor of the land of Canaan. As such we present it. "The glory of Lebanon shall come unto thee, the fir-tree, the pine-tree and the box together, to beautify the place of my sanctuary; and I will make the place of my feet glorious." Isa. 60:13. Had the distinction ever been kept in view, between the sanctuary and the place of the sanctuary, we should have had no occasion to notice this text. But if people persist in ignoring this distinction, we would remind them that the same text calls the place of the sanctuary, the place of the Lord's feet also; and if by being the place of the sanctuary it becomes the sanctuary itself, by being the place of his feet, it becomes, by a parity of reasoning, his feet also. When any just grounds can be shown for avoiding this conclusion, it will be time to notice the passage further. We can only conclude then, not that the land of Canaan is the sanctuary, but that it is simply the place where the typical sanctuary was located.
But it is claimed by some that at least Mount Zion or the holy city, if not all Palestine must constitute the sanctuary, since the same word, Kodesh, is applied
(Continued on last Page,)
SYNOPSIS OF PRESENT TRUTH.
(Continued from page 235.)
to them; as "my [Kodesh] holy mountain," "my [Kodesh] holy city," &c. Our friends have the misfortune to have made here an utterly incorrect statement. Kodesh is never translated holy city, holy mountain, &c. The facts are these: Kodesh alone is translated sanctuary in a multitude of instances, meaning the tabernacle or temple. It is also used with an adjective signification and applied to the mountain, city, garments, things, &c., as holy mountain, holy city, holy garments, holy things, Kodesh in these expressions being simply translated holy, and other words being used to denote the mountain, city, garments, or things. The fallacy of the claim herein noticed is sufficiently shown by these facts.
4. IS THE CHURCH THE SANCTUARY? We answer, It is not. Do you ask for our reasons? One fact alone is sufficient to annihilate the idea: It is never once in the word of God called the sanctuary. Another definite object is invariably called the sanctuary, and the church is uniformly connected with that object as the "host" or worshipers; the sanctuary itself being the place of that worship, or towards which their prayer was directed. There is one text that may be urged on this point and we therefore notice it: "When Israel went out of Egypt, the house of Jacob from a people of strange language, Judah was his sanctuary, and Israel his dominion." Ps. 114:1. This would however only prove that one of the twelve tribes was the sanctuary and that the whole church was not. But if the fact be remembered that God chose Jerusalem which was in Judah, as the place of his sanctuary, we think the following from another psalm will fully explain the connection between Judah and the sanctuary of God, and show that Judah was the tribe with which God designed to locate his habitation: "But chose the tribe of Judah the Mount Zion which he loved. And he built his sanctuary like high palaces (see 1 Chron. 29:1) like the earth which he hath established forever." Ps. 78:68, 69.
If Ps. 114:1 proves that Judah was the sanctuary, this text proves that Judah was Mount Zion. But these absurd conclusions are not necessary when we consider that by a well recognized figure of speech, Judah is called Mount Zion simply because that mountain was within the territory of that tribe; and it is likewise called the sanctuary simply because the sanctuary was located among them.
But could a single text be produced in favor of the view that the church is the sanctuary, it could not even then be the sanctuary of Dan. 8:13, 14; for the church is there represented by the word "host." This none will deny. "To give both the host and the sanctuary to be trodden under foot." The church and the sanctuary then, are two very separate and distinct things.
U. S.
THE CAUSE IN ENGLAND.
By John Norton Loughborough
SINCE my last report I have spent several days in London, Birmingham, and Wolverhampton. In the latter places were parties who had become deeply interested in our views by reading, and who were much strengthened by the opportunity of conversing on Bible truth.
In London I was entertained very agreeably in the hospitable home of Elder Wm. M. Jones, Seventh-day Baptist minister, of 15 Mill Yard, Goodman's Fields, London, E., who is zealously defending the ancient Sabbath, both in speaking and publishing. He is pastor of Mill Yard church, where services are maintained every Sabbath at 11 A. M. and 3 P. M. By request of Bro. Jones I spoke to his congregation on the afternoon of the Sabbath, April 10. I was deeply affected in my own mind with the thought that I was speaking in the place where noble defenders of God's Sabbath had proclaimed this sacred truth for the last two hundred years. Thank God that those walls still witness an assembly of devout Sabbath-keepers on the return of each Sabbath.
Bro. Jones was exceedingly kind to accompany me to different places of interest in London. I was especially interested in visiting those spots made sacred to the memory of martyrs, and the resting places of many of the pious dead. I was first taken to those points where Sabbath-keeping congregations were established in London, more than two hundred years ago, and also to places where some of these suffered martyrdom for their faith.
Having read what is in chap. 26, of Bro. Andrews' Sabbath History, concerning early Sabbath-keepers in England, especially in London, I was very desirous to visit these interesting points.
The first case mentioned is that of Mr. Trask, who was placed in a pillory in Westminster, and then whipped all the way through the street to Fleet Prison. The nearest route a person could now go from one of these places to the other is over a mile and a half. It is probable that the track over which Mr. Trask was taken was nearer two miles. The prison where Mr. Trask was placed one year, and Mrs. Trask for part of the fifteen years of her imprisonment, is now no more. On the site of this prison, on Farringdon street between Fleet street and Holborn Viaduct, on the spot where many Nonconformists in the time of James I. were imprisoned from 1618 to 1620, is now erected a Memorial Hall of the Congregational Union of England. This Union has the supervision of the home mission work of the society. As we sat in this Hall a few moments for rest and meditation, I thought how wonderful are God's dealings with his people. On this very spot where Nonconformists suffered imprisonment, their successors can now meet and devise ways and means to spread through the kingdom those very principles which cost in some cases life itself. Even the Sabbath cause has a representative in the person of Bro. Jones in the councils held in this Hall. The specialty of the council composed of the three denominations, namely, Baptist, Independent, and Presbyterian, is not for dogma, but for keeping a watchful eye over the civil protection of Nonconformists and anything that relates to religious liberty.
It is quite probable that there were many Sabbath-keepers in London three hundred years ago; for in the early part of the 17th century they had attracted so much attention that talented men took in hand to write against them and their books. In Bro. Jones' library is a list of one hundred and thirty-two different books on the Sabbath question written and published in England during the last two hundred and eighty years. Many of these were written in defense of the seventh-day Sabbath, and are works of considerable size.
At one time there were two congregations of seventh-day-keepers in London. One of these congregations worshiped at Pinner's Hall, on the north side of Broad street, less than half a mile east of the bank of England, and the other in Bull Stake Alley, High Street, White Chapel. The latter company was raised up prior to 1654, but the exact date is unknown owing to the destruction of the early records of the church at the fire in Mill Yard in 1790.
The congregation at Pinner's Hall was the fruit of the labors of the learned and pious Francis Bampfield. He was among the two thousand ejected ministers of 1662 under the act of Charles II. He was confined in Salisbury prison nine years for Nonconformist views, and at his death he had completed ten years and a few months of imprisonment for Christ's sake. He was Calvinistic in his sentiments. While in prison he embraced the seventh-day Sabbath and was baptized, and on his return to London, after his release, this company of believers was raised up. On two successive Sabbaths in 1682, at his place of worship he was arrested, and the second time confined in Newgate prison where he died, 1683. His brother, Thomas Bampfield, a Sabbath-keeper, once a speaker in the House of Commons, under Cromwell, was also imprisoned for his religious views.
Joseph Stennett preached to the congregation at Pinner's Hall from 1690 to 1713. He was the author of that beautiful Sabbath hymn, "Another six days' work is done, Another Sabbath is begun," and many others on the Sabbath, Baptism, Lord's Supper, etc.
I saw not only the spot where this company met for worship, and the Newgate prison, but also a church book containing the records of the church dated from May 23, 1673. This book is now preserved at Mill Yard. In this church book, during a period of eighty years, there is a record of the reception of about four hundred members.
The congregation which erected the Mill Yard Chapel, who formerly met at Bull Stake Alley, originated at an earlier date than the Pinner's Hall company. These were Anti-Calvinistic in sentiment. At that time Nonconformist meetings had to be held in private places, and care was taken not to leave many records of their proceedings in writing to fall into the hands of their persecutors. There is, however, a plain record of their erecting a chapel in 1693 on the very foundation on which the present Mill Yard chapel stands. Among the early seventh-day ministers at Bull Stake Alley was John James, but earlier still was one Dr. Chamberlain. To give them in order the ministers of this congregation were Dr. Chamberlain, John James, Henry Sourbey, John Moulden, John Savage, Robert Cornthwaite, Daniel Noble, William Slater, Wm. Henry Black, and W. M. Jones, the present incumbent.
In the person of John James we have a noted instance of martyrdom for Nonconformity, and for obedience to the Sabbath. Oct. 19, 1661, while Mr. James was preaching at the meeting237place in Bull Stake Alley he was arrested, tried, and committed for a time to Newgate prison; then sentenced to be hanged at Tyburn, near Hyde Park, and while still alive to have his entrails drawn and his heart taken out and burned. His head to be taken off and placed first on London Bridge and afterward set up on a pole in White Chapel, opposite the meeting place in Bull Stake Alley. His body to be cut into four quarters and a quarter placed on each of four of the seven gates of the city.
Mr. James gained great sympathy and respect for his devotion and submission to God. On the day of his execution he was bound to a sled and drawn through the slush of the streets to Tyburn, where he spoke with great power and prayed with such fervency that the hangman would not execute the full tenor of the sentence, but in compassion permitted him to become fully dead before he was drawn and quartered. In other respects the sentence was executed. His quarters exposed on four of the gates, supposed to be the four nearest to the meeting place, namely, Aldgate, Bishopsgate, Moorgate, and Aldersgate. What became of the fragments of the body is not known, but God will reward this faithful martyr when the souls beheaded for the witness of Jesus and the word of God (Rev. 20), shall come to life and reign with Christ.
The day after visiting these places of the early trials of the English Sabbath-keepers, we went to Smithfield where in the years 1555, 1556, and 1557, in the reign of Mary I., "John Rodgers, John Bradford, John Philpot, and other servants of God suffered death by fire for faith in Christ." Near this spot stands the church of St. Bartholomew the Great, erected A. D. 1102. In March, 1849, during excavations necessary for the new sewer, and at a depth of three feet below the surface, immediately opposite the entrance to the church of St. Bartholomew the Great, the workman laid open a mass of unhewn stone, blackened as if by fire, and covered with ashes, and human bones charred and partially consumed. This is supposed to be the spot generally used for the Smithfield burning—the face of the sufferers being turned to the east and to the great gate of Saint Bartholomew, the prior of which was generally present on such occasions."
Solemn indeed, were our thoughts while standing in the place where these noble martyrs stood, and looking at the same church that their eyes last gazed upon. Oh! for more of their faith and love. The "gold tried in the fire."
From Smithfield we went to Cityroad, and entered Bunhill Fields. In the year of the plague—A. D. 1665—the site of this burial ground was an open space of ground outside the city walls, where large pits were dug and the dead thrown in. It was afterwards purchased by the Dissenters for their burying place. Here is seen the grave of John Bunyan, who died Aug. 31, 1688. Not far from this is the grave of Mrs. Susannah Wesley, mother of John Wesley. Beside this is a large family tomb (name unknown), upon which John Wesley used to stand and preach, over his mother's grave to the crowds of people. Here we also saw the graves of Dr. Gill, the great commentator, who died 1771, and Doctor Burder, author of Burder's Sermons, and Rev. Timothy Priestley, Isaac Watts, and many other devoted servants of God. We also saw the graves of Richard Cromwell, and Daniel De-Foe, author of Robinson Crusoe.
Just across the way from this burial ground is the chapel in which John Wesley preached. By the side of it is the parsonage, in one room of which Wesley died. We walked into the chapel, and then to the church yard which is directly back of it, where is the tomb of John and Charles Wesley. By the side of it is the grave of Dr. Adam Clarke the commentator.
When we think of the trials, and privations, the imprisonments, and scourgings of these faithful soldiers of Christ, and of what they endured for the advancement of the truths they held dear, truly we may say of our opportunities and privileges. "The lines are fallen to us in pleasant places; we have a goodly heritage."
J. N. LOUGHBOROUGH.
THE WORK FOR THE PRESENT TIME.
By Stephen Nelson Haskell
THE light of present truth is designed of God to find its way "to every nation, and kindred, and tongue, and people." It is God's arrangement that man should be the instrument by which this will be accomplished.
Angels have their work, but it is not to preach to man or print books for his instruction. It is an honor conferred upon man to engage in this work of God; and it is a condescension on the part of God to give him this privilege. God has also ordained that those whom he uses to do this work should possess a humble teachable spirit. Just in proportion as they have the spirit which brought Christ from Heaven will they be successful in this work. Christ came not to be ministered unto but to minister; and they who are truly his followers will possess a spirit of self-denial and a willingness to serve not themselves but others. It will require a devotion on the part of his followers that will lead them to make every effort to further the cause of God on the earth.
As the work advances it will require additional sacrifices on the part of God's people. These will consist in the giving of themselves to God, their means, and everything they possess which can be used to advance the cause of our Redeemer. As the fire which anciently consumed the offerings of God's people was an evidence to them of his acceptance of the offerings brought, so as one's selfish interests are consumed on the altar of truth it will be an evidence of the divine favor.
Whatever means of influence men possess they are talents lent of God, and these will be required of us with usury. We are simply stewards to return these talents whenever the Master calls for them. A faithful steward will make that use of his Master's goods which will advance his interests. They will watch for opportunities to do this. Before engaging in any enterprise or making any investment they will inquire, Will this honor God and further his interests in this world? That which men possess of this world's goods is called the mammon of unrighteousness. By using this in a proper manner it makes friends of angels, for it is their work to keep a faithful record of every act which will advance the glory of their Lord and Master. "Make to yourselves friends of the mammon of unrighteousness, that when ye fail they [the angels] may receive you into everlasting habitations." Unfaithfulness in this respect reveals the fact that the individual is unworthy of any position of trust in God's service here, and unworthy of eternal life hereafter.
"If therefore ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches? And if ye have not been faithful in that which is another man's, [means of influence which God has lent us] who shall give you that which is your own?"—eternal life which has been purchased for us by Jesus Christ.
How important then that men and women professing to be servants of Christ should study to know the nature of God's work, and be prepared to co-operate with every advance movement, for our salvation depends upon our walking in the light. "This is the condemnation [says our Saviour] that light is come into the world, and men loved darkness rather than light, because their deeds were evil. "If I had not done among them the works which none other man did, they had not had sin." "If I had not come and spoken unto them, they had not had sin; but now they have no cloke for their sin."
There are some, who, in every advance step of reform in the work of God, have had more or less of their substance consumed. Such men have ended their days in peace with much of God's blessing, but little of this world's goods. Some there were, who, at the commencement of the work of present truth, sold their homes to aid in printing, and getting the light before others; such will not loose their reward.
Some there are who now feel and are doing the same. They are stirred as they hear the call, "Give us the truth," coming from every part of the world. God will accept their sacrifices, and they will finally dwell in glory. May such individuals be multiplied in our midst until the design of God in the spread of his truth on the earth shall be accomplished.
S. N. HASKELL.
WHAT ARE WE DOING?
By Raymond F. Cottrell
Oh! for a just appreciation of the thrilling importance of this solemn time of preparation for the coming of Christ! How should we feel, and how should we labor, could we discern, in all its importance, the day of probation just closing, and ourselves and others in danger of losing the priceless boon of eternal life by our lack of zeal and diligence in the cause of human salvation.
We should cultivate faith, faith in the advent, and faith that it is near, even at the doors. These words of Jesus are none too strong, and they have their application now, for the predicted signs are fulfilled, and their record is in the history of the past.
It is by faith that we are to live, and by faith that we are to get the victory. And we who have enjoyed the light of present truth, and have, by past and present fulfillment of prophecy, learned that the last message of probation is due, and has actually come, and is doing its solemn and fearful work—we cannot make a nominal faith in past truths answer the present demand. We cannot go back to merely the faith of those from whom the Advent faith has separated us. It would be death to us. No; we must exercise living faith in the advent at hand, or we are dead though we have a name to live.
Onward in the light of present truth, is our only safe course. To go back, is perdition. But the true will not draw back to perdition, but believe to the saving of the soul.
And our works are the test of our faith. Then let us look and see what we are doing. Are we showing to all that we believe the truth, and are preparing to remove to a better country? Are we cutting loose from earthly moorings, having put all on board for the heavenly country? What are we doing? This is the test of our faith.
R. F. COTTRELL.
The Majesty of Christ’s Character
The majesty of Christ's character and the splendor of his life require a near approach and a careful eye. More still, they require the deep sympathy of the soul. Then, worshiping at his feet becomes a joyous service, and the silent listening to his word becomes the passion of life.