be as little expecting it as the antediluvians | a heart-veil, effectually prevented their saving expected the deluge. Business and pleasure acceptance of divine truth. shall be chasing each other in their continuous round as now, and men shall as little expect it as now. And if he should come today, and you, with all your advantages, should be unprepared to meet him, the offer of a royal priesthood in the kingdom would never again be made to you; the highest offer that could then be made, even if you should live in the days of Millennial glory, would be a place among the saved subjects of the kingdom, and never among its kings and priests. But if you die impenitent before that day arrives, you cannot even live under the light of the Millennial glory. When the dead saints shall rise at the call of their Lord, to meet him in the air, you shall remain in the sleep of the grave until the final resurrection, and then, instead of that resurrection of the just to everlasting life, you shall rise to shame and everlasting contempt. And, now that eighteen hundred years have passed since St. Peter wrote, I may with even more appropriateness use his words, and say, “The end of all things is at hand: be ye therefore sober, and watch unto prayer. Be diligent that ye may be found of him in peace, without spot, and blameless." UNCONNECTED DISSERTATIONS No. 2. "I have used similitudes."-HOSEA xii. 10. -2 COR. iii. 15. That a similar veil is to be upon the heart of the Gentile Church in reference to the Second Advent is plainly foreshown in many prophecies, in reference to the moral similitudes of the two dispensations, the whole of which is summed up in that single pathetic and also prophetic query of the Saviour, in reference to the grand finale of this dispensation, in connection with his glorious second coming to judgment:-" But when the Son of Man cometh, shall he find faith on the earth?" In the parable of the importunate widow we undoubtedly have an allusion to the judgment at his second coming. (Luke'xviii. 1–8.) We hear this same cry from the spirits of the martyrs under the altar, in "the fifth seal;" and the answer is characteristic, as denoting the period. (Rev. v. 9-11.) This general state of unbelief, intimated in the Saviour's query, not only proves that the Gentile Church will be found in the same state of unbelief in reference to the Second Advent, but that there cannot be a millennium of righteousness previous to his coming. If there shall be such a dearth of faith as to justify the inquiry, Shall any faith be found? how can there be a millennium of righteousness at that period, that is, "when the Son of Man cometh"? If there is to be a universal state of righteousness previous to his coming, whom does he judge? There would be no judgment of the living, if such were the case. On the contrary, we see whole nations gathered before him when he "sits upon the throne of his glory." (Matt. xxv. 31, 32; Jer. iii. 17, 18.) This is the judgment of the liv "Even to this day the veil is upon their hearts." ing nations, and at the end of the thousand years the dead nations are raised and judged. (Rev. xx. 7, 12, 13.) See Dr. Seiss' Times," Sixth and Seventh Discourses. 66 "Last How shall we reconcile this condemnation of so large a portion of the living nations at his coming, with the views of post-millenarians? We should like to have the answer from some of them. HERE is a prophetic "similitude." We have it practically demonstrated before us. Paul symbolizes the unbelief of the Jewish Church in the first Advent by the figure of а veil.” And it is a most significant and appropriate expression; for as a thick veil obstructs the organs of vision so as to prevent Sir William Drummond has said that the wearer from discerning visual objects" he who will not reason is a bigot.' Our clearly, so this influence, which Paul terms readers are probably familiar with the apo and UNDERSTANDeth it not, then cometh the wicked one and catcheth away that which was sown in their heart." (Matt. xiii. 15, 18, 19.) thegms which he applies to those "who can- | (Were ever heart-diseases more prevalent than not reason" and to those "who dare not rea- at this day, both morally and physically? son;" so that it is unnecessary to quote them. Really, it is truly alarming.) And immeWe do not wish to be severe, and hope that diately after the Saviour's description of this we will not be considered so when we ask grossness of the heart, he continues, “Hear which of these three presents a satisfactory ye, therefore, the parable of the sower. When answer to this and other pre-millennial ques- | any one heareth the word of the kingdom, tions? For we have never seen them satisfactorily answered, nor their own views vindicated upon any principle of sound scriptural interpretation. Where the plain statements of Scripture are followed, the student of prophecy is generally led to the pre-millennial faith. We do not say that those who adopt pre-millennial views are invariably correct upon all points of doctrine, for this would be claiming a perfection to which human nature has not attained. But in reference to this point we have never known a case of candid and thorough investigation to result otherwise. In proof of this there are many cases where the investigation has been commenced with prejudiced views and for the purpose of refutation, which have resulted in honest conviction and adoption of the millenarian faith. But what is it that prevents its general reception by Christendom? Let us return to their personal "similitudes," and when we find the answer to one we have them both. We have seen that Paul attributed the unbelief of the Jewish Church to what he termed "the veil on their hearts." But what was this veil? The Saviour's words, when speaking of this same unbelief, give us some clue to it. He calls it "grossness of heart," and attributes "the closing of their eyes" to this. We see, then, that it was a heart disease, and not a mere optical malady, or it might have been more successfully treated; for never before nor since have any invalids had a more skilful physician. But here again we have the failure of the great remedy attributed to a want of heart understanding, which this "grossness of heart" obstructed. "For this people's heart is waxed gross, and their ears are dull of hearing, and their eyes have they closed, lest at any time they should see with their eyes, and hear with their ears, and should UNDERSTAND with their heart, and should be converted, and I should heal them." But how does he "catch it away from their heart"? Probably by spiritualizing interpretations. But who is "the wicked one" that does this heart-mischief? Primarily Satan; but the Saviour does positively identify the tempted with the tempter, as in the case of Peter when he tempted the Saviour to turn aside from his sufferings. "Get behind me, Satan; for thou savorest not the things that be of God, but those that be of men.' "Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me." (Matt. xvi. 23-27.) Let us digress a little to examine this principle, for although it is not immediately connected with the coming kingdom, yet it is intimately connected with the preparation for it; and we do not profess to teach the doctrines alone, but readiness. Indeed, this is the primary object, for increase of knowledge would only involve an increase of accountability, without fruitfulness in preparation, as only "the ready virgins," or the bride that had made herself ready," went in to the marriage (Matt. xxv. 10; Rev. xix. 17),—in other words, were caught up in the first translation,-while the unready virgins were left to be prepared or purified through the fires of the great tribulation and caught up in the second translation. 66 But let us go back to the Saviour's identification of Peter with Satan at the scene of the temptation. In what did he "savor of the things that be of men"? In wishing to turn aside from the cross. What was the " savor of God"? Submitting willingly to the cross. The Saviour, immediately after this rebuke of Peter, emphatically declares that except a man take up his cross he cannot be his dis ciple; and then portrays the promised | us." (Acts xx. 24; 2 Cor. vii. 4, xii. 10, glory of the kingdom and their reward in iv. 16-18; Rom. viii. 18; Matt. xiii. 18.) connection with it, to reconcile them to the state of cross-bearing to which he had called them here. "For even hereunto were we called, because Christ also suffered for us, leaving us an example that we should follow in his steps." "For we are joint heirs with Christ, if so be that we suffer with him, that we may be also glorified together." That ye may be counted worthy of the kingdom, for which ye also suffer." For we must through much tribulation enter the kingdom of God." (1 Pet. ii. 21; Rom. viii. 17; 2 Thess. ii. 5; Acts xiv. 22.) 66 66 Truly Paul understood "the word of the kingdom;" so that "the wicked one" could not choke this "word" out of his heart by replacing it with desires for worldly good. (Luke viii. 14.) But it was only "while he looked not at the things seen, but at the things that were unseen." Do we not need the contemplation of the glory of the coming kingdom, and to have an assured faith of our inheritance in it, to sustain us under our present afflictions, which must increase unto the end? THE "JUDGMENT OF THE RIGHT- "Judgment must begin at the house of God." 1 PETER iv. 17. It is of the utmost importance that we keep this principle in view, that if we would be partners in the glory of Christ hereafter we must be partners in his suffering and humiliation here. It was this which bore Paul up above all the power of affliction such as mere mortal man never suffered before nor since. For, as Wilberforce observes, "not only was he subjected to the worst that man THE thought of a judgment to come,-a could inflict, but God himself seemed to set judgment at whose bar all mankind must the elements against him; for he was ship- appear,- -a judgment whose decisions must wrecked three times." Yet we constantly be unalterable and eternal,-is at once the find triumphant expressions of joy through- most solemn and stupendous thought that out the Acts and Epistles, such as the follow- can occupy the human mind. Like the sun ing:- -"But none of these things move me, among the stars,-like Mont Blanc amidst neither count I my life dear, so that I might the lesser Alps,-it outshines in its grandeur, finish my course with joy, and the ministry," and overshadows in its awful majesty, every &c. "For we are exceeding joyful in all our other subject which can come within the tribulations." Why did he experience joy range of human contemplation. An eternal under such extraordinary circumstances? judgment! how unutterably solemn is the Could the natural man be "joyful" under idea! An eternal judgment, in the fearful such "tribulations"? Or could the ordinary scenes of which each individual among us Christian "take pleasure in infirmities, in must surely bear his part: how subduing, reproaches, in necessities, in persecutions, in how chastening, how awe-inspiring, is the distresses"? Where, then, was the source thought! What a span life seems!—what of Paul's strength? What motive-power so insignificant trifles all its concerns are, exenergized him as to annul the power of pain cept as they stand connected with this thrilland transform it into pleasure? Let us hear ing scene! Who can seriously contemplate his own solution of the question. "Because it for a moment, and not feel impelled to our light affliction, which is for a moment, think and say,— worketh for us a far more exceeding and eternal weight of glory." "For this cause we faint not." Here, then, was the cause. "For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in "O God, my inmost soul convert, And deeply on my thoughtful heart "Before me place, in dread array, When thou with clouds shalt come To hear a joyful doom?" Oh, what will life be worth, and what will its most prized possessions avail us, if we fail to secure this result? To aid us by God's blessing in effecting this, let us give our meditations to this subject, and may God make the consideration of it edifying and profitable to us for Jesus' sake. ness. But the judgment is a theme of great vastMere general reflections upon it will not avail much. If we would have clear ideas and abiding impressions respecting it, we must fix our minds on some distinct, specific points connected with it, and bring to a focus on each of these the rays of light which shine forth from the pages of God's blessed book. The range of our present thoughts upon this solemn theme will be indicated by the attempt to answer these three questions, viz.: In the first place, when will the judgment begin? Secondly, what will be the stages in its progress? And thirdly, what will be the nature of its proceedings, so far as true Christians are concerned? 66 which there can be no dispute. I speak of the time here, not with reference to the day, or the hour, when the judgment shall begin; for that is a matter which "the Father hath put in his own power." It has never been revealed to any. I speak of the time here only with reference to the order of events,— to the position which the judgment occupies on the chart of prophecy. This is clearly indicated by St. Paul, 2 Tim. iv. 1, when he says, Jesus Christ shall judge the quick and dead at his appearing, and his kingdom.” And this is the teaching of Scripture throughout. Hence we profess it as a settled article of our creed that the Son of God "shall come again with glory to judge both the quick and dead." The Psalmist says (Ps. 1. 2), “Our God shall come, and shall not keep silence. He shall call to the heavens from above, and to the earth that he may judge the people." Isaiah (xxvi. 21) says, Behold, the Lord cometh out of his place to punish the inhabitants of the earth." Daniel points to the coming of Christ in the character of the Ancient of Days. "A fiery stream issued and came forth from before him; thousand thousands ministered unto him; and ten thousand times ten thousand stood before him; the judgment was set, and the books The passage chosen for our text does not were opened." Our Saviour himself has told refer, in its primary meaning, to the final us, "When the Son of Man shall appear in judgment. The apostle is evidently speak- his glory, then shall he sit upon the throne ing here of God's providential dealings with of his glory, and before him shall be gathered men in this life. The text is entirely ana- all nations," &c., going on to describe the logous to the passage in Ezekiel ix. 6, in scene of the judgment. St. Jude (v. 14) which, when God is directing the execution- quotes Enoch's prophecy, saying, “Behold, ers of his wrath against Israel how to pro- the Lord cometh with ten thousand of his ceed in the work of judgment committed to saints to execute judgment upon all." St. them, he says, "Go through the midst of the John says, “Behold, he cometh with clouds, city; slay utterly, old and young, &c., and and every eye shall see, and they also which begin at my sanctuary." These passages pierced him; and all kindreds of the earth teach us clearly that in reckoning with men shall wail because of him." Thus it is perfor their conduct, God's established principle fectly plain that the day or period of judgis to "begin at his sanctuary." And this ment will begin to take place when Jesus, we know will be the case in the solemn our risen Saviour, returns to our earth. scenes of the final judgment. That "judg-When he comes again, he will come "to judge ment will begin at the house of God." So the earth in righteousness." It remains an that though the use now made of the text is open question among Christians, whether in the way of accommodation, it is still a fair this future coming of Christ will take place and legitimate use. before the period of millennial blessedness The time of the judgment is a point about and usher in that day of gladness, or not till after those bright and blissful ages have | and prophetical events. And though it has run their course. My own solemn and un- not pleased God to give us any systematic, shaken conviction is, that the former view of this matter is the correct one. It is utterly impossible to harmonize the statements of Scripture in any other way than by admitting that the return of Christ to our world must take place before the dawn of the millennial day. He must come in person to take out of the way all things that oppose the establishment of his kingdom. And when he comes, the scene of judgment will commence, -the first act in the great drama of the judgment will be performed. detailed plan of all that will then take place, yet it has pleased him to give us considerable information on many points. There are at least three great scenes or acts in the stupendous drama of the judgment clearly defined in Scripture, and entirely distinct from each other. These are the judgment of the righteous, both dead and living, i.e. of the whole company of Christ's ransomed people, from Abel down to those living on the earth at the time of his appearing. This is the first great stage in the judgment. And this brings us to the second division of | After this, and entirely distinct from it, will our subject, namely: what will be the several be the judgment of the nations then living scenes or stages in the progress of this judg- on the earth, and out of whom will be chosen ment? Much confusion has arisen in rela- those who are to inhabit the earth during tion to this subject, from the habit, which the millennial reign, and be the subjects of many have fallen into, of thinking of the that kingdom over which Christ and his future advent of Christ, and of the judgment resurrection people will exercise dominion. \connected with it, as though they were but This is the judgment described in the parathe events of a single, ordinary day. They ble of the sheep and the goats, in the 25th take it in at one thought, and are in the chapter of Matthew, where only living nations habit of looking forward to it, as though it are spoken of as being judged, and no menwere one individual act. But this is a very tion is made of any of the dead appearing erroneous way of thinking. There are many before the Judge. great events which are spoken of historically in the same way, but we find that though they are mentioned merely as one great act, yet the development of each consisted of various acts in detail, occupying a consider: able portion of time. Thus, when we refer to our own Revolution, we speak of it as one event; and yet how multitudinous were the scenes wrought into the seven long years of conflict which made up that Revolution! So we speak of the Reformation as though it were but a single act; and yet we know it was a very complicated movement, stretched out over a long course of years. In the same way we speak of the first Advent of Christ, as if there were but one act connected with it, instead of which we know that it extended over a period of more than thirty years. And so also, when we speak of that Advent of our Lord which is yet future, and of the judgment connected with it, we should remember that though it will be one great crisis to the world, yet it is to be developed in the same way as other great historical The third great scene or act in the judgment is that described in the 20th chapter of the Revelation. This takes place at the close of the millennial reign. In speaking of it, St. John says, "I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away: and I saw the dead, small and great, stand before God: and the books were opened, and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their work. And whosoever was not found written in the book of life was cast into the lake of fire." And, thus considered, the day or time of judgment is seen to embrace a long series of acts, running through a period of not less than a thousand years. It is not our purpose to attempt any inquiry into the details of these dread and dimly revealed matters. We design to speak only of the first scene in this great act, the judgment of the righteous. 'Judgment must begin at the house of |