Abbildungen der Seite
PDF
EPUB

on a piece of ground large enough to occupy a number of Israelites in agricultural labours. The accounts of all the benevolent institutions founded by Sir Moses Montefiore have been re-examiued, and several important improvements have been made. At Jaffa, where a number of Israelites were engaged in agriculture, a magnificent garden and several fields have been obtained to secure for poor Israelites the means of existence. Thirty-five Israelite artizans were employed in the erection of a school house, and forty others are engaged in building a wall which is to enclose the extensive grounds of the hospital.

"The school for girls was opened at the beginning of September, in the presence of Sir Moses and Lady Montefiore, by Dr. Loewe. Eighty-four scholars, with the governesses, and several visitors were collected in the school house, which is one of the best buildings in the Israelite quarter. Dr. Loewe, having ascended the desk, recited a prayer in Hebrew, and discoursed to his hearers in Spanish, describing the beneficial results which might be anticipated from such an establishment. He exhorted the scholars to follow in all their conduct the noble example of the pious Judith, Lady Montefiore. The discoure ended with a prayer for Sir Moses and his lady, and all the assembly joined in

a fervent Amen.

"In the afternoon the foundation stone of the hospital was laid. Thousands of the inhabitants of different creeds were present on the occasion, and the feelings of the Israelites were beyond the power of description. Dr. Loewe commenced the ceremony by a Hebrew prayer, and by appropriate paslms. He delivered a discourse in which he showed the necessity of an hospital in the Holy City for the Jews, and spoke of the goodness of God in raising up such benefactors as the late Judah Touro and Sir Moses and Lady Montefiore to Israel. A triumphant hallelujah was chanted, accompanied by instrumental music, and the assembly did not disperse till an hour before nightfall."

The writer adds, "the opening in Jerusalem of a school for young girls, in a beautiful house furnished with all suit able school apparatus, has originated in some persons a fear lest they should witness also the introduction into Palestine of the principles of modern Judaism, and in consequence some of the people hastened to the synagogue to have the founder of the schools excommunicated. The rulers of the synagogue (at the head of which is the venerable and learned Rabbi Isaie Berdakie) expressed their entire disapprobation, and assured them that no such design could be entertained by the founder of the institution who had made such sacrifices for their holy religion. The good people returned home tranquilized, and said no more on that subject.

"Dr. Loewe also shewed them the book for the regulation of the school, in which it is described as the house of instruction to receive the daughters of our brethren, the children of Israel inhabiting the Holy Land, that they may pray from the books, and acknowledge the God of our fathers with their heart and their mind.

"This explanation was deemed satisfactory; and Sir Moses caused to be recited for them a benediction from the Morning Service, and made a rich offering for the poor, assuring them he loved and esteemed them the more on account of their scruples."

The writer concludes by expressing his gratitude for the things his eyes had seen, and with a prayer to the Almighty that the benefactor of his people and his noble lady may enjoy many years of health and honour, and long continue to be the support, the strength, and ornament of Israel.

A very learned Hebrew, who is actively promoting the charities founded by Sir Moses Montefiore, has written in commemoration of this beneficent visit a poem of thirty-six stanzas, in a style which shews the care with which the

sacred language is studied, and its beauties preserved among the dwellers in Jerusalem.

To the institutions thus brought into existence we must add the lying-in hospital, the establishment for giving out needlework and washing, the loan fund for lending sums of five pounds and upwards without interest, and the three farms at Tiberias, Zafed and Bokea.

We have now to notice a benevolent enterprise on which a number of the christian friends of Israel have just entered, corresponding in its character with that of Sir Moses Montefiore and his friends, but having also the higher object of extending the knowledge and blessings of the gospel. The nature of this movement will be best understood by the following circular with which we have been favoured :

"Nearly two years have elapsed since the idea was originated of estab lishing an Agricultural Settlement in Palestine for converted Israelites, who might thus obtain for themselves an honest livelihood, and at the same time enjoy the advantages of Christian sympathy and fellowship in the land of their fathers.

[ocr errors]

"That such an Institution would be of the utmost importance, was felt especially in the East, have to encounter. The various missionaries in by all who were acquainted with the difficulties which Jewish Converts, those countries with one voice bore testimony to its absolute necessity; while Christians at home warmly responded to an appeal which seemed to hold out the hope of brighter days for the long desolate land. It was at first proposed that the sum required should be raised by means of shares, which it was hoped might yield a fair return; but on further consideration, the insecurity of property there, which caused the original design to be various difficulties arose, connected with the unsettled state of Syria, and abandoned in favour of the one more entirely in accordance with the Christian principle of doing good, hoping for nothing again.' Many concurrent circumstances encourage the belief that the time has now arrived for a beginning at least to be made. Recent letters from Jerusalem suggest eligible sites for the undertaking, and state that the demand for cultivators of the soil, and capital to maintain them is increasing. A Firman has been issued by the Porte, allowing the purchase of land by foreigners, of which a leading member of the Jewish community in this country has already availed himself by buying land in the vicinity of Jerusalem, and also at Jaffa, upon which Jews are already working. It is time, therefore, that Jews who believe that Jesus is the Christ, should make a similar effort, and in their corporate capacity give evidence of their patriotism, and, above all, of their love to Him who is the King and Redeemer of Israel. For the carrying out of this object, a Committee, composed entirely of Christian Jews, has been formed. "They are already taking steps for the purchase of land, which will be secured by a Trust Deed, and all funds, exceeding the purchase-money, will be expended in the support and extension of the Settlement. They look solely to the God of Abraham for His blessing and guidance, whilethey humbly endeavour as Christian Jews, to lift up an Ensign to His name in that land from which the Gospel was first promulgated by Jewish converts.

"The Committee will only add their earnest hope, that, in carrying out this important work, they may have the sympathy, co-operation, and prayers of those who feel interested in the well-being of Israel, and who desire the honour of Him whose prayer still is, For Zion's sake, I will not hold my peace; and for Jerusalem's sake, I will not rest.'

"It is calculated, that a sum of about £5,000 will be required for the purchase of land and the erection of the necessary buildings. Besides this sum, annual subscriptions to the amount of £500 will be necessary for the first few years, after which, it may be hoped, the Settlement will become self-supporting.

Members of the Committee among believing Israelites in various parts of the world."

"Steps are being taken to obtain the co-operation of Corresponding

With a view to assist this important work, an important meeting was held on the 11th of June, at the house of the Rev. R. H. Herschell, at which many distinguished friends of Israel were present, and among them the Bishop of Jerusalem, who expressed his cordial concurrence in the plan proposed, and pointed out the course which he deemed most adapted to ensure success. He spoke in the most emphatic terms of the universal desire which at present pervades the Jewish mind to Palestine, and said that never at any period since the destruction of Jerusalem, did circumstances seem so auspicious for the return of the Jews to their own land. This testimony was amply confirmed by the Rev. Drs. M'Caul and Marsh, and other gentlemen by whom steps were taken to aid the establishment of this agricultural colony in Palestine, consisting of believing Israelites who will provide the means of subsistence for their poorer converted brethren, and seek to bring their brethren according to the flesh to the knowledge of Jesus.

Poetry, Original and Select.

THOUGHTS SUGGESTED BY ROMANS VII. 19.

I would, but cannot, pray
"Thy will, not mine be done;"
I would, but oh! I cannot, stay
My heart on God alone

I would, but cannot, find

This world a desert drear;
Unworthy, from th' immortal mind,
To win a smile or tear!

I would, but cannot prize,
All earthly joys above,

That promised mansion in the skies,
Bought by redeeming love.

I would, but cannot, rend
Earth's tendrils from my heart,

Nor cease a longing eye to bend

On that from which I part!

I would, but cannot, fly

On wings of faith and love;

And die to all beneath the sky,
And live to all above.

I would, but cannot, press
Along life's flinty road

With bleeding feet,-yet only bless,
Thy rod, my chastening God!

I would, but cannot, joy
In tribulation's night;

Nor welcome sorrow's gloomy sky
As joy's soul-cheering light!

I would, but cannot, part

From ties than life more dear!

But when the coward flesh will start,
Be thou, my Saviour, near!

I would, but cannot, sit
All lowly at thy feet,

Like Mary, ready to submit,
To all to thee seems meet!

I cannot! But thou, Lord,

Canst every wish fulfil!

Canst mould my conduct to thy word,
My spirit to thy will!

Then oh, revive my faith!

My sinking courage raise!

Bind me to thee, in life and death,
And thine shall be the praise!

LUBECK, Feb. 5th, 1854.

Scripture Queries.

[We shall be glad to devote a portion of our space to questions such as those that follow, and shall be happy to receive answers; but can only pledge ourselves to insert such replies as may appear to us most suitable. The questions and answers must, however, be plain and simple in their character and style. Questions of a strictly critical or philological character, should be sent to our excellent contemporary, the Christian Annotator, a bi-monthly periodical which has rendered considerable service in this direction, and has recently become increasingly useful.]

Sir, I should be glad to be informed wherein lies the cogency of our Lord's reply to the Sadducees regarding the resurrection, (Matt. xxii. 31, 32.) That his answer was most cogent, cannot be doubted, for it put the objectors to silence. Commentators and theological writers whom I have consulted, seem to have missed the sense of the passage, and view it as affording evidence of the existence of the spirits of men after death; which cannot be its true meaning, as this was not the matter in dispute.

How is John's testimony concerning the Messiah, (John i. 33-34.) to be reconciled with Matt. ii. 13-15? It is clear from the latter of these passages, that John knew Jesus, and that his knowledge of him prompted his utterance of the words: "I have need to be baptized of thee, and comest thou to me?" Whereas, in the former passage, John says, "he knew him not" until after his baptism--until he saw the Spirit descending upon him. Yours, &c.,

A BIBLE STUDENT.

Our Study.

Should Laymen Preach? An important question briefly considered. To which are added some remarks on open air preaching. By a member of the University of Cambridge. (Cambridge: Dixon, demy 8vo. pp. 32.) An appaling array of facts illustrative of English heathendom followed by a brief argument showing that the 23rd article of the Church of England, which states that "it is not lawful for any man to take upon him the office of public preaching, or ministering in the congregation before he be lawfully called and sent to execute the same," is no bar to preaching in the open air. Hastily and wisely leaving this doubtful ground of human authority and grammatical construction, our author passes on to the unerring Word of God. Its ample and solid testimony leaves no room for a negative reply. The testimony is as full and emphatic as the case is urgent and overwhelming. The author concludes by a few practical remarks and instructions evidently written by an experienced open air preacher. We earnestly commend the pamphlet to the perusal of christian young men.

D.

The Tongue of Fire or the True Power of Christianity. By William Arthur, A.M., author of "a Mission to the Mysore," "the Successful Merchant," &c. (London: Hamilton Adams and Co., crown 8vo. pp. 364.) Mr. Arthur's vigorous, compact, and pictorial style always makes him a welcome writer. He is always earnest, loving, devout, and practical; and hence as we have already said, always welcome. What christian can read the following burst of chastened feeling, and not involuntarily mingle his thanksgiving with the author's, whose every page thus takes captive the reader, and holds him till the book is closed?

"The symbol is a TONGUE, the only instrument of the grandest war ever waged: a tongue,-man's speech to his fellow man; a message in human words, to human faculties, from the understanding to the under standing, from the heart to the heart. A tongue of fire,-man's voice, God's truth; man's speech, the Holy Spirit's inspiration; a human organ, a superhuman power! Not one tongue, but cloven tongues; as the speech of men is various, here we see the Creator taking to himself the language of every man's mother; so that the very words wherein he heard her say, 'I love thee,' he might also hear the Father of all say 'I

love thee.'

"How does that fire symbol, shining on the brow of the primitive church, rebuke that system which would force all men to worship God in one tongue, and that, not a tongue of fire, but a dead tongue, wherein no man now on earth can hear his mother's tones!

"Blessed be the hour when that TONGUE of FIRE descended from the giver of speech into a cold world! Had it never come my mother might have led me, when a child, to see slaughter for worship, and I should have taught my little ones that stones were gods. Blessed be the Lord God, the God of Israel, who only doeth wondrous things! And blessed be his glorious name for ever: and let the whole earth be filled with his glory! Amen and amen!

But just because our author is a brilliant and powerful writer there is the greater need of caution as to his doctrinal statements; for this reason we hope to return to the book upon some future occasion; meanwhile we cannot but express our regret that upon the solemn and important subject of the Holy Spirit, our author should venture loose and unsatisfactory statements, such as we have indicated by italics at the close of the following paragraph :

:

"He [the Comforter] would take the things of Christ, the things of the

Father, and reveal them unto them: whereas now they constantly misapprehended his relation to the Father, and that of the Father to him, misapprehended his person, his mission, and his kingdom. Again, he would convince the world of sin, of righteousness, and of judgment to come; and this not as one teacher limited by a local personality, but as a Spirit diffused abroad throughout the earth." *

In his fourth and fifth chapters, Mr. Arthur very ingeniously introduces a defence of several of the leading features of the Wesleyan system, without naming them: probably his Wesleyan reviewers will do this for him.

Upon the whole "The Tongue of Fire" is a most timely and powerful production, and although we cannot subscribe to all its statements, yet we do most earnestly recommend its perusal to every thoughtful christian.

D.

Short Arguments about the Millennium; or, Plain Proofs for Plain Christians that the Coming of Christ will not be premillennial; that his reign on earth will not be personal. By Benjamin Charles Young, Minister at the Darkhouse Chapel,

These italics are ours; the first (world) is our author's.

Coseley, near Bilston, Staffordshire. (Leeds: Heaton and Son; London: Houlston and Stoneman. 1854.) The materials of this book are evidently drawn, in a great measure, from the more elaborate and well-known volume of Dr. David Brown. But there are arguments adduced by Mr. Young, for which Dr. B. would certainly not wish to be responsible. For instance, in page 10, he contends that the vision of "One like unto the Son of man coming in the clouds of heaven," as pourtrayed in Dan. vii., proves nothing in favour of pre-millennialism, because" the coming of the vision is past." The words and italics are both Mr. Young's. He adds, "The prophet described a scene the action of which had taken place in his time. I saw,' he says, 'and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days.' The second coming of Christ is yet future, and cannot be identical with an action that occurred more than two thousand years ago." This is a "short argument" indeed! but it would equally prove that heaven and earth had long since fled away-death and Hades been long since cast into the lake of fire, and the everlasting state of the blessed been long since introduced! John uses the past tense with regard to each, in Rev. xx., xxi.

Y.

1, The Question Answered: Will the Millennial Reign of Christ be spiritual alone, or both spiritual and personal? By Arthur A. Rees, minister of the gospel, Sunderland. (London: R. Theobald. 1856.) 2, The Enthroned Redeemer: or, the testimony of Scripture to the present kingly rule of Christ, in opposition to the Millenarian denial of that doctrine. With special reference to the Rev. A. A. Rees' "Question Answered." By the Rev. William Parker, minister of Dundas Street Independent Chapel, Sunderland. 1856. 3, Strictures on the Rev. W. Parker's Pamphlet, "The Enthroned Redeemer." By a Layman of the Established Church.

Notes of the Month.

LONDON PROPHETICAL SOCIETY.

THE ordinary meeting of this society was held in the rooms,
Maddox Street, on Thursday evening, June 5th, when the Rev.
W. CADMAN, M.A., delivered a discourse from 2 Tim. iv. 8, from
which he showed that "the love of Christ's appearing" forms
an important part of the true christian's character, and if fully
developed, has a promise of special reward. Mr. Cadman ac-
knowledged himself indebted, for much spiritual instruction, to
a work written by Bishop Patrick on Christ's Glorious Epiphany,
which he recommended his audience to procure and study, as
in it the summum bonum of human good was laid down to be, to
"Love the appearing of the Lord Jesus, and that no real
christian should be satisfied until he realized the privilege of
being able to look forward in anticipation of his glorious ap-
pearing." The rev. speaker deduced three reasons why chris-
tians should "love his appearing." First, depicting the love of
the church to Christ as they stood in the relative characters of
bride and bridegroom, and shewing that the true church was
represented in Scripture both as bride and wife, while the apos.
tate church was represented as the mother of harlots; secondly,
because of the honour that is due to Christ as the bridegroom,
husband, lover, and protector of the church, and that in his
absence she ought not to be merely satisfied with hearing of
him, but to long for his actual presence, to weary for his return,
to "love his appearing." The true church now longs for his
return. In the words of Cowper's "Winter's Walk at Noon,"
she says,
"Come then, and added to thy many crowns,
Receive yet one, the crown of all the earth,
Thou who alone art worthy! It was thine
By ancient covenant, ere nature's birth;
And thou hast made it thine by purchase since,
And overpaid its value with thy blood.

Thy saints proclaim thee King; and in their hearts
Thy title is engraven with a pen

Dipp'd in the fountain of eternal love.
Thy saints proclaim thee King; and thy delay
Gives courage to their foes, who, could they see
The dawn of thy last advent, long desired,
Would creep into the bowels of the hills,
And flee for safety to the falling rocks.
The very spirit of the world is tired

Of its own taunting question, asked so long,
Where is the promise of your Lord's approach?'
The infidel has shot his bolts away,

Till his exhausted quiver, yielding none,
He gleans the blunted shafts that have recoiled,
And aims them at the shield of truth again."

In Mr. Rees' pamphlet we have an argument for Christ's personal coming and reign, founded on the well-known parable of the nobleman in Luke xix., and supported by a brief glance at several other passages. As to its matter, it is convincing; its style is clear, and its spirit truly kind and conciliatory. Mr. Parker's reply we shrink from characterizing. Of millenarianism he speaks derisively as a "new revelation," and says that scriptures, in which no sane man ever thought of looking for it, are dragged in as teaching it." He complains that "any one acquainted with millenarian writers will have perceived that there is a good deal of following-the-leader principle among them." He represents them as teaching that the "three measures of meal are not gradually and silently leavened, but frightfully shaken, as by the hand of some fury!" Having And thirdly, that christians should "love their Lord's appearquoted our Lord's words "first the blade, then the ear, after that the full corn in the ear," he is not ashamed to add," But with our brethren this beautiful natural system is too slow. There is not sufficient romance about it. With them a full ripe crop is up almost before the harrows have buried the seed. Professor Anderson never changed his eggs into full-grown first class Cochins so quickly as millenarianism changes this fallen world of ours into the perfectly matured kingdom of Christ." We sincerely ask forgiveness of our readers for having soiled our paper with such a quotation. It is, however, a fair specimen of Mr. Parker's performance, the "Strictures" on which, by a layman, are calm and temperate, affording a brief but satisfactory reply to everything like the semblance of an argument presented by Mr. P.

Y.

Untold Pleasures Made Known. No. 1, Frederick and his Wife. No. 2, An Evening Worth Remembering. No. 3, The Anxious Heart made Glad. No. 4, The Prother's Return. (W. Yapp, Old Cavendish Street, London.) Contains a remarkably clear illustration of the great cardinal truth of salvation, that it is not by works of righteousness which we have done, that we are saved, but by the free and totally unmerited grace of God, through the righteousness of Christ, or the works that he has done for us. These illustrations consist of little tales or stories about conversion, told in a very pleasing manner, and one calculated to make a deep impression upon a young and open mind. We can safely recommend them. The four may be had for twopence.

W.

ing," because of the indissoluble tie that unites the church
and Christ. The church is the bride, the Lamb's wife. All
true christians are members of Christ's body by this marriage
relation, and though at present, owing to minor differences,
understandings shall cease, and this is a powerful reason
christians are not one in spirit, yet at his appearing, all mis-
why they should "love his appearing," for then will his prayer
be fulfilled," that they may all be one; as thou, Father, art in
me, and I in thee, that they also may be one in us."
yet it is not fulfilled, but it shall be when their Lord shall
come to dwell with them; hence they cannot but "love his
appearing." Grace shall one day be given to the church with-
out measure, as was typified by the golden candlestick, with
its seven lamps deriving their oil from one source, and attended
to by one in the midst like the Son of Man. But this can
only be when Christ shall appear the second time to salvation,
and shall dwell with his people for ever.

As

A SPECIAL public meeting of this society was held on Wednesday, the 11th ult., at the Hanover Square Rooms, under the presidency of Mr. O'Malley, Q.c.

The Rev. T. R. BIRKS read a paper on "The Coming of Christ the Perpetual Hope of the Church." He commenced by adverting to the diversities existing among christians on the subject of the advent of Christ, and the importance of diligent inquiry on a question of such momentous interest, observing that to rest satisfied, without research, about the meaning of prophecy was to despise a part of our christian birthright. He

allusions to the redemption of earthly things were more sparing, but were always associated with the return of the Lord. That return too, was ultimately connected with righteous judgment. The greatest blessings had been usually accompanied by the most solemn judgments. The promise to Noah was preceded by the flood; the blessings vouchsafed to Abraham were accompanied by the destruction of the cities of the plain; the entrance into Canaan was preceded by the plagues of Egypt; and the introduction of the gospel itself was connected with the most solemn judgments on the unbelieving Jews. Thus, in whatever light the subject was regarded, whether in the direct exhibition of it in the Word of God, or in the connection of the coming of Christ with the bestowal of earthly blessings, or in the connection between the judgment of sin and the richer triumphs of mercy, all pointed to the same conclusion, that the coming of the Lord to execute judgment was to be the signal for the introduction of "the times of restitution of all things, which God hath spoken by the mouth of all the holy prophets since the world began."

The Rev. W. JENKINSON expressed his concurrence with the sentiments of the author, and argued that it was rational to suppose that the Creator of mankind would make himself known by his visible presence, as he had done to Adam. The Rev. W. BAYLEE replied to the objection that those who look for the second coming of the Lord have no sufficient motive to engage in missions; referring to the case of the church at Thessalonica, which was commended for its earnestness and zeal as a missionary church, " From you sounded out the Word of the Lord;" and of which it was likewise said in terms of approval, "And they waited for the Son from heaven." It was plain he said, that this church did not find waiting for Christ to be a hinderance to their missionary labours.

then passed in review the four principal theories prevailing inference to " the times of restitution." In the New Testament the the world respecting the future of mankind. First, that of the antichristian philosophy, which was supremely indifferent as to the existence of a God, its hope being in its own "law of progress," and its own reason that wisdom by which it hoped to regenerate the world. Next, the opposite extreme, that of an unloving christianity, with its voice like that of the apocalyptic eagle denouncing woe in mid-heaven, followed by no cheering sounds of the everlasting gospel. It looked for the swift annihilation of the human race, limiting redemption to a little flock who were to be translated to a distant home, while the whole visible creation was to be swept away, and the majority of mankind consigned to eternal ruin. The lineaments of justice were made to veil all the attractive features of heavenly love. This theory, though current in the middle ages, had comparatively few disciples now, having yielded to a larger philanthropy, and a more comprehensive study of the Word of God. Between these two limits two varieties of christian hope divided the judgments of men. Both acknowledged a judgment to come, the resurrection of the dead, the sentence of life and death eternal; and both rejoiced in the prospect of better days for the world. One of these views anticipated a spiritual millennium in the absence of the Lord: the world was to be filled for a thousand years with peace and holiness, till a short season of decay was followed by the second advent of the Judge; then the Lord would separate the holy from the unholy, consign his enemies to their tomb, and either destroy or purify the earth. The other view regarded the redemption of the earth and the triumph of holiness as the effects, not the precursors, of the Lord's return. The Lord's absence measured the time of the church's widowhood; his presence the period of bridal festivity and joy. The author then alluded to the scriptural testimony respecting Christ's first and second advents: to the promise in paradise that the seed of the woman should bruise the head of the serpent; to the promise made to Abraham and his seed; to the repeated announcements of the prophets respecting the coming Messiah; and to the various types-the paschal lamb, the smitten rock, the brazen serpent, the manna, and the mercy-seat, by which he said the hopes of the church were constantly nourished and strengthened. The coming of the Messiah was the one bridge on which the eye of the church was fixed, and the centre round which every message of the law and the prophets revolved. The author proceeded to describe the coming of Christ, and his rejection by the Jews; and quoted numerous passages of Scripture to show that after his ascension, his coming again was still the constant hope of the church, and the ground of its confidence and comfort. Thus man's hope was first directed to Christ's advent in the flesh; then the church rejoiced for a short time in his presence on earth; and now was looking to heaven for its hope and awaiting his promised return. The prevailing view, however, placed the second advent of the Lord at so distant a period, previous to which there were to be a thousand years of holiness and happiness by the triumphs of the gospel, that the minds of Christians were prone to turn away from it, and fix on nearer objects-the progress of the gospel in the world, and their own personal happiness when they should be called to leave the body. Thus the coming of the Lord remained like a barren doctrine hardly finding a place in the real hope of Christians, which was centered on their increase of personal happiness or the expected amelioration of human society by the influences of the gospel; but so far as it dissevered expectation from the one true object of the church, the coming of the Lord, it contradicted the voice of all Christian prophecy, and must exercise a distracting and enervating influence on the mind. The advent of the Lord, thus thrust into the far distance, was practically lost sight of; while on the other hand, the expected era of blessing secured by the quiet influence of the gospel, melted insensibly into the creed of the philosopher, which would work out the world's redemption by the collective powers of human reason and wisdom. Turning, however, to God's book, the good things to come were always associated with the coming and presence of the true King. This was especially the case in the Old Testament, where from first to last the same message was given with re

After a few words from the chairman, the meeting separated. On the following evening a second meeting was held at the same place, under the presidency of the Earl of Shaftesbury. The Rev. E. ELLIOTT read a paper entitled, "Prophetic grounds for expecting Messiah's promised second coming or manifestation; that coming of which Antichrist's destruction is to be one primary result, at no great distance of time from the present; compared with the prophetic grounds for expecting Messiah's coming in human flesh about the time of Jesus Christ's birth and life in the reigns of Augustus and Tiberias.” He said that the evidence of the expectation of the Messiah's speedy coming prevalent among thoughtful Jews in the reigns of Augustus and Tiberias ran through all the four gospel narratives. When the announcement was made to the Virgin Mary, no wonderment was expressed about the declared imminence of the coming, whatever unbelief there might be as to other parts of the angel Gabriel's statement. When the wise men came to Jerusalem, the priests and the people were stirred from the depths by their statement, not as one which was absurd and incredible, but one of intensest interest, and which fell in with the general desire and expectation. Passing on to the fifteenth year of the reign of Tiberias, when John the Baptist began his ministry there was a general expectation of the Messiah; people mused in their hearts whether John was the Christ, and messengers were sent to him to ask him the question. The expectation continued down to the Jewish war and the destruction of Jerusalem: and it was this which led the Jews to give credence to one and another false Messiah, and armed them with such desperate courage against the Romans. Tacitus, Suetonius, and other historians had testified to the prevailing belief that about that time some one would obtain the empire of the world. This expectation was wafted from the far east even to Rome, and was exhibited by Virgil's fourth Eclogue, Pollio," ascribed to the nobleman so named with reference to the year of his consulship, B.c. 40, as one marked by the birth of a child of extraordinary and felicitous destinies, who was to usher in the golden age of which the Cumaan sybil sang. The author then referred to the various decrees-those of Cyrus, Darius, and Artaxerxes—from which the 490 years, signified by the 70 weeks of Daniel might be reckoned; and stated that it was mainly from the calculation of that period from one of the several commencing epochs, that the strong expectation

66

He

of the Messiah arose among the Jews. He then referred was a truth, but a truth held in an anachronism, they merged to the prophecy that the sceptre should not depart from the first coming in the second. The humiliation of Christ on Judah till Shiloh should come, and to Daniel's vision Calvary was hidden behind mount Zion, He considered that of the four successive mundane empires, which could the Old Testament was much overlooked in the present day, not, he said, be overlooked by the inquiring Jew; ob- and many men were apt to regard it as they would an old serving that sceptical philosophers might then as now, have almanack, forgetting that even an old almanack returned to its urged many objections against the prevailing anticipations: uses when it had accomplished its cycle of years. The future they might, for instance, object, that the sceptre had as truly was but the next modification of the past, and the present the departed from Judah at the time of the Babylonish captivity as period of their transition. The expectation by christians of the under the Romans; and that the Hebrew word translated second advent was no priestly speculation, and though that "weeks," was uniformly employed to signify weeks or days. advent might indeed be more distant than was supposed by However, Christ did appear 490 years after the decree for the some, it might also be nearer. Such habitual expectation was restoration of Jerusalem, and lived, and ministered, and died. a high inducement to the cultivation of those graces which Passing to the second division of the subject, the rev. gentleman become the christian character. The author then further dwelt on the Scriptural intimations of the the fate of the adverted to the question, "Where is the promise of his Roman Empire: and argued, that the 1260 days (or years) of coming?" the answer to which he said was seen in the passover Roman domination, predicted by Daniel, were nearly at an end, and various Jewish ordinances and festivals: the real difficulty measuring the period from the most probable epoch, that of was not to point out where it was, but where it was not. the ten Western kingdoms' common submission to the pope then alluded in detail to the various festivals, and to their about the beginning of the seventh century; and consequently typical bearing on the second advent; expressing an opinion the time had nearly arrived for the beast having his body given that as Christ rose from the dead on the third day, his people to the flame, and Messiah receiving his glorious kingdom at would rise at the second advent at the commencement of the the hands of the Ancient of Days. There was also additional third prophetical day, or shortly after the year 2,000. He conproof in the signs of the times. Many were running to and fro, cluded by commending the subject to the prayerful and candid and knowledge was increasing. Missionary societies were send- inquiry of professing christians. The Rev. W. Kelly then ing forth the gospel to be preached as a witness to every nation addressed the meeting, which separated shortly after 9 o'clock. under heaven. The hearts of the Lord's people were being AT the meeting of the society held at Maddox Street, on Tuesdrawn out in a special feeling of compassion and interest respect-day the 24th ult., a paper was read by the Rev. E. AURIOL, on ing the Jews, and that after 1800 years of the most utter indiffer. "The present dispensation of election preparatory to the glorious ence. According to the elaborate tables of the most judicious coming of the Lord Jesus Christ." The subject, he said, inchronologists the world's six thousand years seemed to be just volved the whole question of the coming of our Lord. Were about expiring at the selfsame time that the 1260 years of papal we to look for the salvation of the world by an increased spread supremacy were also expiring. If so, did it not look as if the of divine truth, or to expect the bringing out of a people world's sabbatism was approaching? The more he thought from the Gentiles? The latter of these two views was scripupon the subject the more wonderful, and strong, and sustained tural, and most in accordance with the experience of God's did the prophetic evidence appear that the Messiah's coming dealings with his church. The opposite view resulted from was really near at hand. The evidence, however sceptical neglect of those portions of Scripture which speak of the philosophers might deprecate it, appeared stronger and more millennial glory in the recovery of a ruined world; and that view various than that which pointed in the days of Augustus and postponed to so distant a period the second advent as to weaken Tiberias to Messiah's first coming; substantiated as it was by the force of those passages of Scripture which distinctly comcontinuous fulfilment of prophecy from the days of Daniel to mand us to wait for the Lord's coming. The testimony of the present time. Against the effect of that evidence there Scripture did not admit of the expectation of a millennial remained the counter effect of the general scepticism and period between this and the consummation which would fol indifference of the world upon the subject. We were thus low; nor did such expectation agree with the hitherto imreminded of the Lord's solemn words of warning that at the perfect spread of God's Word throughout the world, and the time of his second coming many would be doing just as they few who were really God's people, even where christianity did at the times of the flood and the destruction of Sodom; and was most professed. There would eventually be a full difof the prediction of that apostle, that scoffers should come, fusion of the truth, but that was not the object of the church's saying, "Where is the promise of his coming?" It became present hopes, the expectation being that the Lord would us to be on our guard against such folly and scepticism; and return and find the world in an unprepared state. The view when the judgment was once satisfied, it was our duty to seek of the present dispensation as one of election, agreed with the aid of that Spirit who alone could impress savingly the parable of the wheat and the tares, and with the rescriptural verities upon the mind; that the same Spirit who presentation of Christ's coming as a thief in the night, with taught the disciples effectually at Messiah's first coming, when which the opposite view was inconsistent. The description of the Jews rejected him, might, with regard to the subject of his those who should reign with our Lord was consistent with the second coming, lead us "into all truth." opinion that they were an elect people. Our Saviour's prayer recorded in the 17th of John, was for the elect whom his Father had given him out of the world. In no church had there been a people wholly devoted to God. The speaker's view had been objected to as discouraging to missionary efforts, but such fears appeared inconsistent to those who distinguished between real christianity and the mere dissemination of the truth as a system. The first instance of a truly righteous nation would be seen in restored Israel. In anticipation of that time it became us to seek with all diligence to make our calling and election sure, that having watchfulness, zeal, and love, with the earnest of the Holy Spirit, we might at his coming be found a ready and a willing people. The Rev. J. KELLY believed that God would take a people out of the world, and that there would be an ultimate union of the church with Christ. The Rev. J. SMITH observed, that the church of God might be said to resemble the sheet which Peter saw let down from heaven. It was not associated with the things of time, but was here in the character of a witness. After a few remarks by the Rev. JOHN BAILLIE, the meeting separated at nine o'clock.

The meeting was also addressed, on the same subject by the Rev. Dr. Marsh, the Rev. William Niven and other gentlemen. The proceedings terminated at half-past nine o'clock.

Another meeting was held June 17th, Colonel Stace in the chair. An interesting paper was read by the Rev. Alexander Dallas, on the glorification of the saints; and the meeting was addressed by Mr. Wheatley and the Rev. J. Kelly.

A meeting was held on Saturday, June 21st, at the Hanover Square Rooms; General Alexander in the chair. After some opening remarks by the chairman, the Rev. J. B. Owen read a paper on the types of the second coming, in the Jewish festivals. He remarked that concerning the subject which was to occupy their attention, St. Peter had quoted some men as asking "Where is the promise of his coming?" The coming there alluded to could not have meant our Lord's first coming, for in the days of Peter that was already past. The Jews in general had overlooked the first advent, and the sceptical amongst them seemed to have doubted the second. The Jewish theory of the kingdom of the Messiah

« ZurückWeiter »