ascribed to it in our day. Take for instance the ninety-eighth Psalm, here we find language of the most exulting and joyful character, all the earth being called upon to rejoice and sing praises -in prospect of the Lord's coming to judge the earth, "for with righteousness shall he judge the world, and the people with equity." This Psalm fairly expresses what appears to have been the general expectation of the prophets respecting the judgment day. Isaiah, speaking of the time when the Lord shall judge among the nations, gives expression to similar ideas (ii. 4); and the same may be said of Jer. xxiii. 5-8. Psalms lxxii. and xcvi. will be found quite in harmony with the ninety-eighth, already quoted, and brief allusions in others are to the same effect.

In considering the words of our Lord and his apostles respecting the day of judgment, we must remember that they were speaking of a familiar subject and one which was constantly brought before the minds of their Jewish hearers in the reading of the Scriptures. A knowledge of the teaching of the Old Testament is one of the best possible helps to a right understanding of the New, and if it becomes a question whether the words of our Lord and his apostles are to be read in the light of ancient prophecy or in the light of modern human tradition, we ought not to hesitate in making our choice between them.

The Apostle Paul speaking at Athens of the judgment of the world in righteousness, uses precisely the same words as the Psalmist, and doubtless in precisely the same sense.

On another occasion he stated that "in times past" God had "suffered all nations to walk in their own ways" (Acts xiv. 16), and in this address at Athens he affirms that "the times of heathen ignorance God winked at (overlooked) ;" and when he proceeds to speak of the judgment day, and apparently quotes Psa. xcviii., he utters not a word which leads us to suppose that he did not share the joy of the Psalmist in contemplating the time when the Lord Jesus shall judge the world in righteousness.

We are taught indeed that the judgment day will be to the wicked a day of righteous retribution: For with what judgment ye judge, ye shall be judged; and with what measure ye mete, it shall be measured to you again." In that day it will be more tolerable for Tyre and Sidon than for others who are still greater sinners; whilst of some it is even said: "It shall not be forgiven them, neither in this world, neither in the world to come." But if we consider our Lord's words respecting the Ninevites (Luke xi. 32), in connection with the words of God to Jonah respecting them (Jonah iv. 11), we shall perhaps find reason to believe that "the day of judgment" will be to them a day of salvation. God's pity and love towards them form a striking contrast to the feelings of Jonah, similar indeed to the contrast between the spirit of our Lord and that of his disciples, when he rebuked them for desiring that fire might came down from heaven and consume the Samaritans; and we are

so conscious of this difference, as between God and men, that we unhesitatingly commend the judgment of David, when he said: "Let us fall now into the hand of the Lord, for his mercies are great, and let us not fall into the hand of man." (2 Sam. xxiv. 14.)

The spirit of Jonah, and of the elder brother in the parable, clings to us most tenaciously, and needs to be carefully guarded against; for we are all too apt to think of God as altogether such an one as ourselves," and that he will deal with his human creatures in judgment as men deal with one another. Forgetting our own experience of his boundless mercy and long-suffering, we indulge in harsh and unfeeling thoughts respecting those who have not been so favourably circumstanced, but who are, nevertheless, the objects of God's love and tender care; and whom we too must learn to pity and love, if we would be perfect even as our Father which is in heaven is perfect.

It is plainly revealed that "we shall all stand before the judgmentseat of Christ," and that "every one of us shall give account of himself to God." It was, be it remembered, to "the Church of God at Corinth," that the Apostle wrote: "For we must all appear before the judgment-seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad." (2 Cor. v. 10.) Righteous retribution is a good and salutary thing, and those who repent and turn to God now, are being dealt with as with sons, and their discipline and chastisement, though designed for their profit, are not joyous, but grievous. “O Lord correct me, but with judgment," expresses the very desire of those who are seeking to become like their great Pattern and Example; for it is to a great extent through suffering that we are perfected. We could not desire a better thing for our thoughtless and worldly friends, than that they too should be corrected by God in righteous judgment, and made to see their sin and folly in choosing to live in a state of alienation from Him. Now this appears to have been the very thing expected by prophets and apostles in the day of judgment, and consequently they could rejoice themselves, and call upon the heavens to rejoice, and the earth to be glad, because the Lord would reign and judge the people righteously.

The prospect of the future revealed to us by the Word of God, is one which may be calmly and joyfully dwelt upon if rightly viewed. If it were not so, the language of the prophets respecting it would not only seem to us unaccountable, but altogether unfeeling and revolting. The stony and thorny ground hearers, in the parable, who are in this world worsted in the conflict, have the sympathy, or at least the compassion of their brethren who, by the grace of God, arc enabled to overcome. But it is not possible that God can be less sympathetic and compassionate than man. Their failure undoubtedly involves the loss of

much that might otherwise have been theirs, but everything is not lost. We cannot class them with the enemies who are to be destroyed, because, like the foolish virgins, they fail and suffer loss in consequence.

We are not overlooking the fact that the Scriptures also speak of a judgment when the decisions will be final, irreversible, eternal: everlasting blessedness to those whose names are in the book of life; everlasting destruction to those who shall be cast into the lake of fire which is the second death. In Rev. xx. 11-xxi. 8, we have a description of this final judgment, which we there see is to take place at the end of the millennial age, after the earth has been visited with the most terrible judgments, and which immediately precedes the eternal state, when "there shall be no more death, neither sorrow, nor crying, nor pain."

We find nothing in the Scriptures to justify the views that have been so generally entertained respecting the judgment day, either as to its duration or character. According to the Word of God, that day will be a solemn reality for all, when inconsistent and worldly believers will find that there is such a thing as suffering loss, whereas others will receive a reward; and of being shut out like the foolish virgins, whilst others will obtain admittance; for, let us be assured of this, our God is no respecter of persons, and unto whomsoever much is given, of him shall be much required." We hear quite enough of God's justice when sinners are concerned, but it seems almost lost sight of when believers are spoken of; a few selected texts being strained and dwelt upon to the exclusion of the general teaching of the Scriptures, and even of that sense of right and justice which God has implanted within us.

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If we read of the unprofitable servant who hid his talent in the earth, being cast into outer darkness, we are told that this cannot apply to the believer because every believer is saved, and consequently the lesson taught in the parable is lost. But it is not a question of life or safety, but one of reward; it was the Lord's own servants who were called together, to whom the talents were committed, and on his return the question was one of profitable or unprofitable service, and of corresponding reward.

The "high calling" to which we have been called by Christ, but for which few will be chosen, has been degraded, and spoken of as if it could be attained without denying oneself, taking up the cross, or following our suffering Lord. Persons have been constantly taught that because they have believed in Christ they are safe, and that no such things as discipline, sorrow, weeping, wailing, and gnashing of teeth can possibly happen to them hereafter. Yet it was to believers, to his own followers, to those who had received much, that our Lord's most earnest and solemn admonitions and warnings were addressed. If we look at the Epistles we find that the great concern of the Apostles was for believers. It

was for them more especially that they prayed and laboured; all the exhortations and warnings were for them; and they were as constantly instructed to warn, exhort, admonish, and edify one another, and to watch over one another. They were also taught to desire earnestly gifts that would edify the church; and mutual edification is always spoken of as the great work to which they should direct their best energies.

The course thus taken by the Apostles is quite intelligible and consistent with their views of the judgment; because they could calmly and confidently leave the unconverted in the hands of a merciful and loving judge who would deal with them righteously. They also knew what a heavy responsibility rests upon believers, and what a serious matter the judgment will be for them. The Apostle Paul looked with confidence to his own appearance before the righteous judge, for he had fought a good fight, finished his course, kept the faith, excercised himself to have always a conscience void of offence toward God and toward men, and could say, "Ye are witnesses, and God also, how holily and justly and unblamably we behaved ourselves among you that believe.' We can understand the Lord, the righteous Judge, bestowing the crown of righteousness on such an one as Paul; but to suppose that it can be bestowed upon any who do not do the will of God, and keep not his commandments, we must set aside the most solemn declarations of our Lord, and the whole drift of the teaching of the Bible. Not the whole body of believers in Sardis, but the few who had not defiled their garments, are to walk with the Lord in white, for they alone are worthy.

The special promises which are addressed to those who follow the Lord, overcome the world, and endure to the end, have been too often regarded as belonging to every believer, however inconsistent, worldly, or unfaithful he may be. But such is not the teaching of Scripture; we find nothing there to lead us to think that God's way of perfecting character will be altered in another world, and that discipline and suffering will be laid aside before their work is accomplished. There is no reason whatever to conclude that those believers who are now unfaithful and worldly, and who wilfully shirk the duties and discipline through which God trains his sons and daughters, will not have to pass through such discipline and culture in the coming age. The promise of preservation from the hour of temptation which is to try them that dwell on the earth, is for those believers who now keep the word of Christ's patience, but not for the unfaithful and disobedient.

Our Lord could not possibly utter idle or unmeaning threats; it is a solemn truth that "That servant which knew his Lord's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes." This truth may be very unacceptable to the majority of believers, and if we desire to persuade ourselves that it does not apply to us, we can easily do so. But though we

may easily deceive ourselves if we will, that does not alter God's truth. If we are unfaithful servants, we shall most certainly be dealt with accordingly, for there will in due time be a revelation of the righteous judgment of God, who will render to every man according to his deeds. In that day we shall undoubtedly be dealt with in mercy and love, but because God loves us he will as a wise and loving Father subject us to righteous judgment for our good. * A. H. (To be continued.)

THE FUTURE HOME OF THE REDEEMED.

"In my Father's house are many mansions; if it were not so I would have told you. I go to prepare a place for you. And if go and prepare a place for you, I will come again, and receive you unto myself, that where I am there you may be also.”—JOHN xiv. 2, 3.

THE

HESE words of the Lord to his disciples are often, and confidently quoted as evidence that the final and eternal dwelling-place of the righteous is not on earth, but in heaven. Those who have followed us in former papers on this subject, will surely pause before they come to such a conclusion, for we have found the testimony of Scripture declaring with the utmost explicitness, that the earth is to be the eternal inheritance and home of the redeemed. To quote our Lord's words, therefore, as teaching the opposite, is to set his teaching in opposition to holy Scripture; yea, in opposition to himself. Referring the reader to what we have formerly advanced, we would now call his attention to the fact that, Jesus did not say to his disciples: "I go to prepare a place in heaven for you." He did not; and, when we remember that he had promised to these same disciples, as their reward for leaving all and following him, that "in the regeneration, when the Son of man shall sit on the throne of his glory," they should also "sit on twelve thrones judging the twelve tribes of Israel" (Matt. xix. 28), we may well pause before we assume that the place he said he was going to prepare for them was a place in heaven. Rather let us see if the language here is not capable of being understood in harmony with the reward promised to these disciples, and in harmony with his teaching that "the meek shall inherit the earth."

His language here is: "If I go and prepare a place for you, I will come again and receive you unto myself, that where I am there you may be also." The question, Where is the Lord to be after he comes for his own? here suggests itself; and the answer to that question establishes the truth that the eternal dwelling-place of the saints is on the earth. For the Lord is coming back to earth; not on a visit, but to reign. "When the Son of man shall come in his glory, then shall he sit upon the throne of his glory" (Matt. xxv. 31); for "the Lord God will give unto him the throne of his father David, and he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end." (Luke i. 82.) Jehovah has promised to "set his King on Zion, the hill