neffes continued to remonftrate and teftify against it. And hath not the ftate of Christendom, from that period to the prefent time, been a continued demonstration of it? What perfecutions hath antichrift fince raised to destroy the witneffes? What artful ftratagems hath he devised, what mighty efforts hath he made, to fubvert the proteftant caufe and recover his diminished authority and influ the term of their teftimony had not yet expired, that the days of their mourning were not yet ended, nor the beaft deftroyed? In the earthquake only a tenth part of the city fell; it confequently yet stood in great ftrength. The fcene alfo exifted in the prefcribed period. It should exift while the witneffes performed, or were about to finish, and yet within the time of their prophecy and the reformation, fo adverse to the inter-ence? And to what vigilance, for titude, zeal and activity, have the followers of the Lamb been called to prevent it? May it not also be observed with propriety, that the period of the reformation, appears to have been the grand crisis of the controversy between the beast and the witneffes, or the mystery of iniquity and the perfecuted and weeping caufe of Chrift. Antecedent to that event the dragon had perfecuted the feed of the woman with unremitting cruelty and rage. The flood-gates of infernal malice and refentment had been opened upon them. The beast wore out the faints of the Moft High with pains and tortures; and they being forfaken and defolate fat on the ground. Zion faid, in the fpirit of defpondence, The Lord hath forfaken eft of the beast, and favorable to the cause of the witneffes was remote from every period from which the reign of antichrift hath been computed. If we reckon from feven hundred fifty-fix, when the bishop of Rome became a temporal prince, the latest date, it gives us a term of much more than half the whole time. If we compute from fix hundred, when he was proclaimed univerfal bifhop, it removes the distance much further; and if the real date be earlier, which may not be improbable, confidering that God's tho'ts are high above the tho'ts of men, as the heavens are high above the earth, it will extend the distance fo much further, and bring it fo much nearer the period, when the witneffes fhall not prophecy in fackcloth any more. 3. This application is fupport-me, and my Lord hath forgotten ed by fubfequent facts. It was But her cries and groans obferved in the preceding remark, entered his moft gracious ear. He that the terms imported a continu- then awoke as a man out of fleep, ation of the conteft. The fcene and began to make bare his holy 'itself fuggefts the power and fuc-arm for her falvation. He then cefs of the beaft, the fuppreffion began to turn her captivity to her of the witneffes, and the abject relief and joy, and the chagrin ftate of their caufe; with their and confufion of her foes.-Analrevival and establishment to the af-ogous to all his difpenfations, in tonishment of their foes. This fimilar cafes, he hath continued to implies that the controverfy was protect and will fupport her. As not yet decided: That antichrift he then eminently began to avenge perfifted in exercifing his ufurped his church of her adverfary, by and impious power, and the wit-what fignal interpofitions of his me. providence, hath he been difcon- ftupidity, negligenee and unfaith- When He is before me, I feel a folemnity which fenfibly flows thro' all my thoughts, words and actions. Í make his holy law my delight. It is my meditation all the day. But when God is out of fight, then, alas! I become infenfible of religion, join with the world, and fall into trouble." Such was the cafe of the Pfalmift. And as human nature is the fame, and Chriftian experience fimilar, in all ages, this cafe wili account for the different frames in which we find ourselves. The character of God, when clearly in view, will put a religwhen it is not, the things even of ious folemnity on all objects; but fee the force of this statement, it religion appear indifferent. To will be necessary to obferve, That God's moral character confifts in perfect holiness: He loves righteoufnefs and hates iniquity. He has given a law which perfectly harmonifes with his holy nature, and which admits of no moral exercise but holiness. This is evident from the uniform language and whole tenor of the fcriptures. To correfpond with fuch a rule of moral exercises, God has formed us with the capacity for moral action. We can perceive objects as they are set before us, and have a choice with refpect to themand we have a judgment of right and wrong, as applied to moral conduct, termed the confcience, which, when properly informed, will always dictate in favor of holinefs. Hence, let God's true character be bro't into view, and his holy law plainly set before us, confcience will readily appear on their fide. Let us conduct in conformity to this holy rule, and we fhall feel as conducting with confiftence. But let us deviate from the law, and confcience, on reflection, will as readily condemn us, yea feverely cenfure every fuch deviation. Such is the general capacity of mankind. They are capable of convictions when the truths of God are fairly exhibited before them. In addition to the above, believers are born of God, being renewed by his fpirit in the fpirit of their minds, which gives them a spiritual discernment and relish for divine things. This qualifies them for feelings and convictions to which natural men are strangers. The difpofition of the heart in believers being in a good measure attempered to holiness, they can feel the holy nature and force of religion. When therefore, the things of God are brought into view, they must feel according to the moral ftate in which the objects of religion find them. To inftance On the one hand: Should the believer be considered in an ordinary ftate of obedience, and no impending judgment nigh, yet the character of God must appear every way folemnizing. The divine fuperiority is calculated to infpire him with humility and felf abasement. "I have heard of thee by the hearing of the ear; but now mine eye feeth thee. Wherefore I abhor myself, and repent in duft and ashes." Job xlii. 5, 6. Perhaps no confideration is better adapted to convince us of our nothingness before God, than this of his independent greatnefs and fuperiority. Such was the effect it had on Job under his trials; it filenced all his complaints, and fuch must be the effect on every honest heart. The confummate perfection of God's moral character as holy, will fhow the believer his deficiencies and unworthiness. "Holy, holy, holy is the Lord of hofts. Then faid I, Wo is me! for I am undone; because I am a man of unclean lips; for mine eyes have feen the King, the Lord of hofts." Isaiah vi. 1—5. The law of God, as above ftated, may be confidered as forming a perfect glass to ascertain moral exercifes. It requires a perfect perfevering obedience on the penalty of endless punishment. True, repentance and faith are admitted as conditions of life through Jesus Chrift the mediator. However, it is on this ground that these exercifes be the offspring of holiness. They muft have their feat in the heart renewed and fanctified by the fpirit of God. The law, therefore, will point out all the defects, unfaithfulness and spots of believers. Who then, alas! can look into it and not tremble? The fame view will wake up the fpirit of devotion. "And Mofes made hafte, and bowed his head toward the earth and worfhipped." Exod. xxxiv. 8. On the other hand: Should impending judgment hang over us, the feelings of believers will be thoroughly alarmed. At first view this may feem a paradox, Why fhould the remembrance of God difturb the breasts of his dear children? Do they not rejoice to have him before them? They do. Still they are not exempt from very great anxieties and dread. They cordially believe the religion of the fcriptures. They know that God is as holy as thefe facred writings reprefent, and will carefully fulfil all his promifes and threatenings. This makes every honeft heart tremble. "My flefh trembleth for fear of thee, and I am afraid of thy judgment." Pfalm cxix. 120. Who, alas! can ftand before Jehovah! The heavens are not clean in his fight. When God lifts up his hand, it is natural for believers to be jealous of themselves, left they have imbibed the hypocrite's hope, being fenfible of the exceeding deceitfulness of the human heart. They themselves are not exempt from its treachery. They are likewise fenfible, that darkness and afflictions do not spring out of the duft. There is a holy fuperintending providence over all events, efpecially their moral conduct. Thefe judgments, then, must have a caufe. The cause may be fome great fin in believers themselves, which must be removed, before they can have ground to hope the hand of God will be with. drawn. All which will roufe them to tremble and inquire, "Lord, is it I?" They will tremble, at least, if they have been unfaithful. The believer may, alfo, have acted such a part as to give fears that he must be feparated from God in the coming ftate. "Caft me not away from thy prefence." Pfalm li. 11. This thought is truly infupportable. He is alfo jealous left he may have acted so as to be disappoint ed in the enjoyment of fome future good, which he had been anxiously expecting. This was feelingly verified in the cafe of Mofes at the waters of ftrife. He ardently wished to lead Ifrael into Canaan: But God denied his requeft. "I befought the Lord at that time, faying, O Lord, thou haft begun to fhow thy fervant thy greatness-I pray thee, let me go over and fee the good land that is beyond Jordan-But the Lord was wroth with me for your fakes,and would not hear me." This eminent fervant of God did not honor his facred name at the waters of ftrife, and it was followed with fuch fatal confequences. One misstep is of a ferious nature. The Chriftian again trembles, left he have used the favors of heaven fo ungratefully as to be deprived of the future use of them. Such was the inftructive case of David refpecting his children. He committed adultery and murder. And tho' God forgave his fin, yet, to vindicate the rights of fociety and juftice, he fent fuch evils into the family of David, that ever after he had but little fatisfaction in his house. God can easily embitter any enjoyment of ours, whenever we abuse the favor. The believer trembles, likewife, in a view of Zion, left God withdraw his fpirit and leave her to languifh; while finners are hardened to deftruction. According to the word of God we cannot live without the Holy Spirit. His departure, then, to a believer is worse than death. "Take not thy Holy Spirit from me." Pfal. li. 11. "And the piece whereupon it rained not, withered." Amos iv. 7. The believer is ready to apprehend the fcene rifing before him, "That as mer cies have been abufed, fo, per- | God. They wake up from a haps, Zion is about to experience a feafon of dreadful darkness, barrenness and perfecution. Her ways must mourn, because they come not up to her folemn feasts!" A more painful confideration to a benevolent heart can hardly be realized. It must give feelings which no one can imagine, unlefs he have the spirit of Jefus Chrift. "Perhaps, too, unbelievers have finned away their day of grace, and must be veffels of wrath fitted to deftruction." Who can think of this and feel unconcerned? The benevolent Jefus could weep over fuch expofed objects; and must not all others who bear his image? How can any pretend to be of his family, and yet not actuated by his fpirit? "If any man have not the fpirit of Chrift, he is none of his." The believer has one more confideration for trembling, of as ferious a nature as any mentioned. It is this: The blood of others may be found in his fkirts. Thro' unfaithfulness we may be inftrumental of the damnation of others. The friends of Chrift, when carelefs and lukewarm, may be guilty of fuch wickednefs. Unfaithful minifters, parents, friends and neighbors, may contract fuch criminality. Hence, when God frowns, the believer well fay, may "It is poffible that thro' my mifconduct and unholy walk, fome precious immortals muft lie down in everlafting burnings !-I must give account to God, and, alas! their blood may be required at my hand -Who, Oh, who! ftand before God with fuch a load as this! Deliver me from bloodguiltinefs, O God, thou God of my falvation." No wonder David trembled! No wonder believers tremble, when they remember can fcene of flumbering and unfaithfulness, and find the Lord their God before them, having his rod, and will not let the difobedience of his people go unpunishedneither the hypocrite to escape his vengeance. Thus the remem brance of God muft be alarming to awakened and backfliding Chriftians at all times, but more espe cially when his judgments are abroad, and when his fpirit revives his work. In the last cafe it is no uncommon event for perfons who have profeffed to be Chriftians for years, to lose their hopes, and tremble a while in expectation of lying down in forrow. The obvious reafon is, They had forgotten God-and now he stands before them to bring their conduct to a thorough remembrance. The fame reafon may be given, why Chriftians make no greater progrefs in godliness. However lamentable, yet it is a serious fact, that the friends of God fometimes appear to make little or no advances in the divine life. They flumber with the foolish virgins, and exhibit fuch characters as to bring a wound on the caufe of the Redeemer. They wander, and by and by fall into trouble. Why is it fo? They do not remember the Lord their God as always before them. The fame caufe, next to fallen nature, may be affigned for the backfliding of profeffing believers the little improvement of talents and privileges for God in the Chriftian world-and for the awful troubles which arife in confequence. When God is out of fight, we are laid open to all the deluding fnares of fin, Satan and the world. Thefe never fail to improve the opportunity as prefented, to lead us out of the path |