of them (Ellicott) does not so translate it, and sees no reason why it should be so rendered, inasmuch as he does not perceive any difference between the previous "coming" and the subsequent "day," upon which point really the controversy turns. rep, then, by the voice of antiquity, and by modern criticism, may very well mean "by."

"The coming of the Lord Jesus Christ, and our gathering together unto Him."

always one of sorrow (comp. Isaiah xiii., Joel i. ii., Amos v. 18, Obadiah 15, Zeph. i. 7–15, Zech. xiv. 1.)-had actually come. We should notice, that the day might be there, according to this supposition, without the coming of Christ; and this is according to Old Test. analogy; but as they knew that the coming of Christ for them (1 Thess. iv. 17) was different from His coming or going forth in the day of the Lord (Zech. xiv. 1-3), alarm would fill their minds by the day arriving with no coming of Christ. This seems to have been the cause of their perturbation.

The importance of the rendering to be given to mep will now be seen, for if "by" be right, an antithesis, or at all events a very marked dis- Ver. 3. Let no man deceive you by any tinction is established between "the coming of means, for that day shall not come except there the Lord" and "the day," which, if not entirely come a falling' away (literally, the apostasy) dissipated, would be weakened by any other first, and that man of sin be revealed, the son of rendering. They become, in fact, two events, or perdition." There appear to be two steps-1st two marked phases of one great event, so that the apostasy, 2nd the revelation of the man of we may exhort by the first, that is, "by the com- sin. As to the first, we have no assistance from ing" and our "gathering together unto Him" at Scripture as to the word itself, which only apthat coming, not to allow the supposition that the pears once besides (Acts xxi. 21) in the New second event, or day of the Lord had set in," or Testament. What falling away is it? If we "was present" (for "at hand" is not, as a ren-look at the context (ver. 8), and compare it with dering, allowable), whereas, if " concerning" be Isaiah xi. 4, we must assuredly allow, that this, the sense to be given to vrèp, then "the coming" falling away or revolt has in some way to do and the day may mean one event, that is, with the glory of the Lord Jesus as connected there is less propriety in distinguishing them with the Jewish people. But then, as this chapter, than on the former hypothesis; in fact, it would and all the later epistles of Paul (compare 2 be like saying, "I pray you concerning with Tim. iii. 1-7), as well as the Epistle of Jude, respect to a certain event, that you will not speak of the degeneracy and departure from think it has already happened."We only say, God into which Christian professors were to fall; there would be less propriety; because, be the and, as the Apostle John (1 John ii. 18) declares, meaning of the preposition what it may, there"Even now are there many antichrists; whereby might still be an argument founded on a known distinction between the coming" and "the day." The word "coming" (apovoia) occurs twenty-five times in the New Testament, and always means visible presence, as, “I am glad of the coming of Stephanus." It is something we can see with the eye, as distinct from moral per ception. Of these twenty-five times of its use, eighteen belong to the coming or presence of Christ.

"And our gathering together unto Him." This is evident, that when He comes we are to meet Him, or be congregated to Him. (Comp. 1 Thess. iv. 17.)

we know that it is the last time," that universal declension may be intended, which will, we may readily suppose, make way for the antichrist. "Ye have heard that antichrist shall come."

"And that man of sin (some Greek copies. read, "of lawlessness") be revealed, the son of perdition." (Comp., where this is used of Judas, John xvii. 12.) This is the one variously named and described in different parts of Scripture, sometimes as (Dan. vii. 8) the "little horn," who arrogates power to himself, and because of whose words judgment comes on the fourth, or Roman empire; sometimes as "the beast" of Rev. xiii., who blasphemes against God, and whom all, except the saints, worship (vv. 6-8).

Ver. 2.That ye be not soon shaken in (perhaps, from your) mind, or be troubled, Ver. 4. "Who opposeth and exalteth himself neither by spirit, nor by word, nor by letter against all that is called God, or that is woras from us, as that the day of the Lord (better shipped" (is an object of veneration). In Rev. than "of Christ") is present" or 'set in.'' "It xiii. 5, 6, it is said "there was given unto him a would appear that, whether owing to passing mouth speaking great things and blasphemies," political events, or to the severe persecutions they" and he opened his mouth in blasphemy against were undergoing, and supported by some mistake God to blaspheme His name, and His taberas to something said by the apostle, or some supposed letter of his, these Thessalonians had imbibed the notion that the day of the Lord-an expression much used in the Old Testament, and

nacle, and them that dwell in heaven." Besides these passages, the New Testament affords little light as to the terrible ways of this awful being whom Satan sets up against Christ; but in the

Old Testament many passages may be pointed. to, as Dan. xi. 36: "And the king shall do according to his own will, and he shall exalt himself and magnify himself against every god, and shall speak marvellous things against the God of gods."

"So that he (as God) sitteth in the temple of God, shewing himself that he is God." It ought to be a settled question among Christians that this does not mean the Christian Church, and indeed, until the professing church fell into rank Judaism, it never was so held. All the early fathers from Hippolytus downward," who have written upon the antichrist, have asserted it to be the Jewish temple yet to be rebuilt, and this answers to Daniel ix. 27, where the Jewish sacrificial worship being again established, the prince, the antichrist, causes the sacrifice and oblation to cease, and upon the battlements shall be the idols of the desolator. (See margin.) Compare also Isaiah xiv. 12-14,1

upon

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The One Thing Needful.

"Now it came to pass, as they went, that He entered into a certain village: and a certain woman named Martha received Him into her house. And she had a sister called Mary, which also sat at Jesus' feet, and heard his word. But Martha was cumbered about much serving, and came to Him, and said, Lord, dost thou not care that my sister bath left me to serve alone? bid ber therefore that she help me. And Jesus answered and said unto hér. Martha, Martba, thou art careful and troubled about many things: but one thing is needful: and Mary hath chosen that good part, which shall not be taken away from her."-Luke x. 38-42,

HER

ERE are two dear sisters in Christ. They were both precious to the Lord. It does not say that Marthas never sat at the feet of Jesus; most likely she did, because we read that," she had a sister called Mary, which also sat at Jesus' feet." All truly converted persons do this more or less. It seemed, however, to be a habit with Mary to sit at the Lord's feet, and hear His word. She felt the need of it, and knew it to be the place of strength and blessingde u

We are empty vessels, and need constantly to will sit be filled, and the fulness of Christ meets our every necessity; but we are leaky vessels too, soon lose the enjoyment we receive, so that if God greatly blessed us yesterday, we need renewing again to day. Blessed be God, it is His to give, and ours to receive. Yes,

also the mount of the congregation on the
sides of the north," with Psalm xlviii. 2. The
joy of the whole earth is Mount Zion, on the
sides of the north, the city of the great king."
It is of great importance, for distinguishing pro-
phetic landmarks, to have always before one's
eyes that there is now no material temple allowed
of God, in which it could be said that this or
that one sits. Of the Church or Christians, it
is again and again said, “Ye a
are the temple of
the living God, as God hath said, I will dwell in
them and walk in them." (2 Cor. vi. 16.) If
our minds are so mystified as to be carried in
thought into St. Peter's at Rome, or St. Paul's
in London, there is no hope of advance in pro-
phecy

Ver. 5. "Remember not that when I was yet with you I told you these things." It would seem that the apostle communicated to them by word of mouth some outline of the events of the latter day, which may possibly have been em bodied afterwards in the book of Revelation. He was a prophet as well as an apostle, and his writings come down to us as such.

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Tis His great delight to bless us."

Martha's spirituality is often underrated. We read of her devotedness to Christ in receiving Him into her house, preparing a supper, willingly serving &c., and now you see her, in the time of perplexity, instead of contending and striving with her sister, she applies at once to Jesus as the Master of her own household; and as if Martha's attachment to Christ should be fully estimated, we find in the eleventh chapter of John, when the Bethany family is spoken of, Martha's name is on the top of the list, Now Jesus loved Martha, and her sister, and Lazarus." › Thus Martha reads to us many profitable lessons; and not the least in importance, the simple and confiding way in which she goes straight to Christ in the moment of perplexity.

But Martha failed in the way in which she addressed the Lord. She had no strength for But, it may be said, if we are to be out of it the service, and the flesh was stirred. · We can all, why reveal them to us? The answer is, that all enter into this. She broke down in spirit, prophecy is not to us a mere proof of the truth and we must all do this if we neglect to sit at of God's word in some historical fulfilment, that the feet of Jesus to wait on the Lord for is, we do not prove prophecy by history; but strength. While it is quite true that all are whether we are to be in the events themselves ranked among the blessed who trust in the Lord, or not, it is a warning voice that we should yet those are doubly blessed who are strong in already be withdrawn in spirit from those ways the Lord, and in the power of His might.” which, culminating in antichrist, will eventually" Blessed is the man whose strength is in thee." bring down the judgment of God.

Worship is not a means of grace in order to be saved, but thanksgiving to the Father because we are saved.

It is one thing to ask God to follow past efforts with His blessing, and it is another to conduct them in the strength of the Lord, in communion with Him, after quietly sitting at the feet of Jesus and hearing His word.

2

Martha then felt the service too much for her say, I have not time for sitting at the feet of capabilities, and instead of looking to Jesus for Jesus; but I ask, "Have we time to eat?" strength, and confessing her own faults, she found Have we time to sleep?" We should never fault with Mary, and spoke improperly to the measure our communion with God by time. He Lord. "Dost thou not care that my sister hath knows how we are situated, and is able to give left me to serve alone? bid her therefore that us much blessing in a short period. The moshe help me." Nor was she right in dictating ment we begin to feel weak, we should lift up to the Lord, that sending Mary was the best our hearts to God, in the name of Jesus, for mode of deliverance. How could she know that strength, and He will meet us in the emergency. Christ was going to help her in that way? But God loves us to wait upon Him., Have you not such is man. We think in our folly that deliver- often noticed in the Psalms, Wait on the ance must come in our way, but how often is it Lord?" After waiting on Him our strength is in a way we never expected? renewed, we mount up with wings as eagles, we run and are not weary, walk and are not faint. God does not love us to be drowsy Christians, but active and zealous. If at any time we do not feel relish for His word, let us sit at the feet of Jesus, and we shall soon wish to open and read the Bible.

Eternal Punishment! What saith the
Scriptures?

ISAIAH XXX. 33.

T

Now mark the Lord's reply. His faithful love first sets Martha right as to her own state. "Martha, Martha, thou art careful and troubled about many things, but one thing is needful." She was right in making Christ her refuge, and in acknowledging Him as the Master of her house, but she did not approach the Lord in a right spirit she was looking so much at and complaining of another, as to be unmindful of her own failings. This is a common error, and a serious one. Elijah fell into it. He made inter- THERE HERE are in these latter days, wherein much cession with God against Israel, in such a mur- error abounds, some who teach that the muring spirit, instead of approaching God with sufferings of the lost shall have an end; that self-judgment, and a broken and a contrite heart, there will be no eternal punishment hereafter; that God commanded that Elisha should be anoint-that the wicked who are turned into hell shall ed prophet in his room. How much better, then, hereafter be annihilated. Now, it surely follows, that Martha had judged her own spirit, and in- that if no eternal punishment, then no everlaststead of accusing another, that she had said to ing happiness; for both the punishment of the the Lord, "I am cumbered, I am careful about wicked, and the happiness of the righteous, as many things, I have not been seeking strength to their duration, are expressed by one word in from thee, therefore have been trying to serve the Greek New Testament. "And these shall thee in carnal confidence, rather than self-go away into everlasting (aionion) punishment: emptied faith. Surely this narrative reads us but the righteous into life eternal (aiōnion.) some searching lessons. The Lord will neither The same word, aionion, is here used to denote bear anything, nor say any thing against Mary."everlasting punishment," and life eternal;" but commends her by saying, "One thing is therefore the duration of the one must be of the needful, and Mary hath chosen that good part same extent as the other. The proper meaning which shall not be taken away from her.". The of the Greek word, aion, in all its various comLord does not say that it is helpful, or useful, binations, is fully equivalent fo the phrase" for but needful for us to sit at His feet. No God-ever." The soundest principles of Biblical critifearing person can get happily on without it. It cism, and of language, teach us, that no stronger is a good part, and happy are those who choose expressions than those used by the Holy Spirit in it. We have many objects presented for our the original languages, in which the Scriptures choice, but this is the one thing needful. It is were penned, could have been found to express not salvation; but the saved person, knowing that the proper eternity of the punishment of the he has no strength, or wisdom in himself, sits finally impenitent unbeliever. These expressions at the Lord's feet as a needy receiver. Oh that are used to denote the duration of the governwe felt our need more. The Laodicean error is ment and existence of God himself. There is "need of nothing." This is the densest atmos- not in the whole Bible, from the first verse in pher of pride and unbelief. The Lord keep Genesis to the last verse in the Revelation, one us from self-reliance, and self-complacency, for solitary, isolated passage, which by straightforby faith we stand. Waiting on God through ward, fair, impartial criticism, can be said to Christ is indispensable. It is needful for present prove a limited duration of future punishment. strength, comfort, and success; needful both for We therefore hold that nothing short of downservice and conflict; needful in family order, the right madness, coupled with the natural enmity fire-side intercourse, the shop, the office. Some of the carnal mind against the truth of God,

could influence any sinner to refuse immediate Thus, Matt. xix. 16: "Eternal life;" Matt. xxv. faith in Jesus, on the supposition, that possibly, 46: "Life eternal;" Luke xvi. 9: "Everlasting after all, the sufferings of the finally lost might habitations;" Luke xviii. 30: "In the world to have an end. Such a supposition has not even come life everlasting;" John iii. 15: Have the appearance of a sanction from anything everlasting life;" same in verse 16 and 36, and "which is noted in the Scripture of truth." If chap. v. 24; Rom. xvi. 26: "The everlasting you are trusting and hoping, dear reader, that, God;" 2 Cor. iv. 17: Eternal weight of glory;' after all, your condemnation may possibly have verse 18: "The things which are not seen are an end, though you are not a believer in Jesus, eternal;" chap. v. 1:"An house not made with we hasten solemnly and with tears to assure you, hands, eternal in the heavens;" 2 Thess. ii. 16: that you have no foundation for such a hope or "Hath given us everlasting consolation, and trust, in all the revealed word of God. Nothing good hope through grace;" 2 Tim. i. 10:The short of the veriest fool-hardy madness, could salvation which is in Christ Jesus with eternal ever induce you to risk your soul's salvation for glory;" Heb. v. 9: "The author of eternal so false and fatal a delusion. Oh! be assured, salvation unto all them that obey Him;" chap. if you are not a believer in the Lord Jesus you ix. 12: "Having obtained eternal redemption;' are in danger of eternal burnings-of "hell-fire; verse 14: "The eternal Spirit;" verse 15: "The where their worm dieth not, and the fire is not promise of eternal inheritance;" 1 Pet. v. 10: quenched." Do not think we take any pleasure Eternal glory by Christ Jesus;" 2 Pet. 1.,11: in telling you this, We do not. We write thus The everlasting kingdom of our Lord and most sorrowfully, only desiring that your soul Saviour Jesus Christ;" and 1 John v: 20: “This may be saved; that you may be led by the is the true God and eternal life." Holy Spirit to consider your present state, and to flee from "the wrath to come," to Jesus the Saviour of sinners. We will now briefly consider the question;-What says the Scripture regarding the eternal punishment of all who die destitute of faith in Jesus Christ?

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Here we have the Greek word, which we translate ererlasting and eternal, applied by the Holy Spirit in a variety of ways, each meaning, in the true and proper sense, duration without end. If this be so, what foundation remains for man's theories concerning limited punishment, or annihilation? None whatever. One single line of Holy Writ must be sufficient to shew us how baseless such a theory is. Read that awfully solemn statement, thrice repeated by the loving Jesus, in Mark ix. 43-48: "The fire that never shall be quenched: where their worm dieth not, and the fire is not quenched." Beware, ye unconverted readers, how you trifle with those words. Take heed of your false reasonings about their import. Believe that they teach what they say, and flee to Jesus that such a doom may not be yours.

The question to be answered is one of solemn interest. It is this: "What does the Holy Spirit teach us in the word concerning the eternal punishment of all who die without a personal interest. in Jesus?" We hesitate not to affirm. that the Scriptures give most clear and decided testimony regarding the eternal duration of future punishment. In Matt, xviii. 8, hell-fire is called everlasting fire." In Matt. xxv. 46, those on the left-hand are said to " go away into everlasting punishment." In Mark iii. 29, the man who blasphemes against the Holy Spirit is declared to be "in danger of eternal damnation." In 2 Sinner, you have a soul which is immortal, Thess. i. 9, those who "know not God, and that which must consciously exist through all eternity. obey not the gospel of our Lord Jesus Christ," Look at that solemn word ETERNITY. You are threatened to "be punished with everlasting must face it. If you die not reconciled to God, destruction." In Jude 7, Sodom and Gomorrha, by the blood shedding of Jesus, you must be and the surrounding cities, are said to be "suffer- ETERNALLY LOST. Oh! look at it. Consider ing the vengeance of eternal fire." The true your position. Flee to Jesus for pardon. The meaning of this expression we find in the doctrine, peerless, priceless, infinite sacrifice of Jesus, is that at the very moment of the death of the body, the gift of God to you. Will you accept God's the spirit enters on a state of conscious existence, gift? Dare you refuse to do so? God has either of happiness or misery. The spirits of provided an infinite sacrifice, that you may be those wicked persons who perished in the burn-delivered from eternal punishment. The cross ing of Sodom and Gomorrha, and the cities of Jesus is the measure of God's love to you. about them in like manner," are now "set forth Oh! submit to the power of that love. Believe or an example," because they are now "suffer- on Jesus, that you may have salvation. The ing the vengeance of eternal fire." In each of cross of Christ has fully, blessedly, completely these passages quoted, the very same Greek word met all the claims of divine holiness, truth, and is employed, as is used to denote the happiness justice. If you deliberately reject that Saviour, of the righteous, and the existence of God. there is no other ground of hope. Eternal

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punishment in hell must be your doom. Eternity! that your heart is one whit better than that of eternity! ETERNITY! Man, you cannot rid your- this poor fallen one. No! our Lord's own words self of eternity. You must live for ever. But, declare it is not. "Out of the heart of MAN" blessed for ever be our God, He has set the door that is, every man - said He, "proceed evil of free mercy wide open for every sinner who is thoughts, murders, adulteries, fornications, willing to enter. Jesus is the door. Believe in thefts," &c.; and except your righteousness exthe Lord Jesus, then eternity will be full of rich ceed the righteousness of the outwardly-blameblessedness for you. Be assured that the punish-less scribes and pharisees, ye shall in no wise enter into the kingdom of heaven.

ment of sin is eternal; but rejoice that there is eternal salvation in the Lord Jesus Christ, for all When Mary first began to feel the burden of sinners of mankind, who believe in His name. her sins, she was much depressed, though it was There is no condemnation for that sinner who not till after she had "peace through believing" just simply casts himself on Jesus for forgive-that I knew how deep had been the workings in

ness.

GLA

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LADLY we recall the remembrance of Mary Hosking, for hers (to use the words of one who watched beside her) "was such a death-bed as we do not often see in the workhouse." "I am going home to glory," said she; "I shall soon be in the arms of my blessed Jesus." "I am like a person who has taken a long journey, and is weary, and wants to be at rest." On one occasion, on being asked if she was afraid to die, she replied, "Oh, no! I am not afraid to die; the sting of death is gone, the Lord is always with me." But it had not once been thus, on her entering the workhouse a year before, when sin had ruined her constitution and driven her there. In her quietude the thought of death came to her mind, and she was terrified. She trembled to die. The Spirit began to convince her of sin, and gradually the events of her sad, short life rose before her.

Deprived, when yet a child, of a mother's loving care, she early became entangled in the ways of sin, brought disgrace on her family, and soon yielded to the inducement to leave her home for the crowded town, where she was left, friendless and alone, to live or starve, as best she might. The dark days that followed were days of misery. Would that you who are inclining to this path of ruin would give heed to the warning her life affords, and PONDER the path of your feet; at four-and-twenty to lie down in a pauper's grave, worn out with sin and sorrow, deserted by her friends, with no kinsman's hand to soothe her dying pillow. But to return to the months before, when by the Spirit's mighty power she first became acquainted with the state of her heart, and felt somewhat of its NATIVE depravity; for the actual sin she had practised was but the outpouring of what had ever been pent up there; circumstances had called it forth, but not created it; and you who happily have never sullied your reputation with open sin, think not

"

her mind. And may not this encourage any who are seeking to win souls to Christ not to be cast down by seeming indifference, but to be "stedfast and unmoveable," remembering that in due season" we shall reap if we faint not. For a long time her convictions continued to deepen, and one night the agony of her mind was so great, that she said the perspiration dropped from her fingers' ends. She pleaded with the Lord His willingness to save sinners, and, confessing herself to be such, implored Him to have mercy on HER, and asked Him to let her have no sleep until she knew the forgiveness of sins. After a time, she said, she seemed to see a bright light, and heard a voice saying, "You have nothing to do but to trust in me; thou art mine." Peace possessed her soul, and she realized that Jesus died for HER; she was able to apply to herself the apostle's words, "He loved ME, and gave Himself for ME.

Visiting her shortly afterwards, she requested me to write to a Christian aunt of hers; "and begin your letter," said she," with, I have good news to tell you,' and write to her all about the Lord." For a time she was very happy, full of peace and joy; but after a while her soul became clouded-the circumstances around her, amid the godless and profane, drew her downwards, though she never lost the assurance that Jesus had saved her, and that if she was taken away she should be for ever with Him Her sufferings were very great, and her emaciated frame gradually became weaker; but as she neared the haven her soul was restored. On visiting her a few days before her death, and enquiring how she was, she replied, "Oh, very ill; I am soon going home to glory!" And about four o'clock one morning in November, she passed away to that bright land, we trust, where the "inhabitants shall no more say, I am sick.".

"She has reached the shining shore,
Over there.

She shall never suffer more.

Over there."

I cannot but fear, however, that some who read these lines are not being wafted by the