discharged that solemn obligation? How have we disregarded that tremendously fearful warning? Dare we inquire? If not, how shall we meet the dreadful revelations which the judgment-day shall make, when Pastors and people shall stand together, with every thought, and word, and deed disclosed, before the same tribunal? Were we only living now, as if in sight of the judgment-seat of Christ, realising its business and its dooms as "nigh, even at the doors,"-how would we agonize for souls, and give neither God nor them any rest day nor night! Surely, O surely, we would each one be up and doing, instant "in season and out of season in a twofold exercise:-First, our never-ceasing prayer would be, with David, “Deliver us from blood-guiltiness, O God, Thou God of our salvation;" for if upon our souls is chargeable alike the blood of souls and of the Lord of glory, and if the blood of Christ can purge the guilt of His own death away from us, that "blood of sprinkling" shall wash-as it alone can wash-the guiltiness of the blood of souls for ever from us also. But, while we lie beside the cleansing fountain, will we not, secondly, arise in practical repentance from our sin in which we grovel so supinely?— that even a far more faithful Witness still than Paul may say of us, "Behold this selfsame thing, that ye sorrowed after a godly sort, what carefulness it wrought in you, yea, what clearing of yourselves, yea, what indignation, yea, what fear, yea, what vehement desire, yea, what zeal, yea, what revenge! In all things ye have proved yourselves to be clear in this matter." But how can we be "clear" in it, unless our "indignation" and 66 revenge" burn deep against besetting sloth and carelessness; and unless our "zeal" and "vehement desire go forth unquenchably in pleading for and with the lost? Behold, for our encouragement, the case of Paul, once deeply stained with this same blood of souls, yet, afterwards, through grace, a mighty instrument of winning them to Christ. Even he who, before Agrippa, was constrained by truth to own, "I compelled men to blaspheme," could thus address the Elders of the church of Ephesus: "I take you to record this day, that I am pure from the blood of all men;" not merely because, on the one hand, he had fled for pardon to the cross of Christ; but because, on the other hand, he could also say, “I have not shunned to declare unto you all the counsel of God," and "ceased not to warn every one, night and day, with tears." Surely these "tears" of his came welling freshly from his heart, because, deep-graven there, was found an humbling sense of how "injurious" he once had been to souls, now lost for ever!

Nor will this be the only key to unlock the fount of weeping. Floods of such tears, melted from the icy Lebanon of our hearts, will flow for souls that are perishing, as well as at the recollection of those who have perished, when "the Lord turns again our captivity as the streams in the south." Here we may well attach a spiritual import to these words of him who has been called "the weeping Prophet:" "Weep ye not for the dead, neither bemoan him," for he is beyond such influence; "but weep sore for him that goeth away to that eternal captivity, "for he shall return no more." Alas, there are untold multitudes of these constantly "going away " from our assembled congregations into an undone eternity, "with a lie in their right hands!" At this God is not looking on unheedful, although we may be so. It would rather seem as if He now began to "call to the man clothed with linen, which has the writer's ink-horn by his side," and say, "Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh

and that cry for all the abominations that be done in the midst thereof." How many foreheads is He marking, even among the Ministers of the everlasting Gospel? Is he marking us? If not, O who shall countermand the dreadful order given by God to the other five men his fellows, "every man a slaughter weapon in his hand," "Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at my sanctuary."

Or look we to the world at large, beyond the pale of nominally Christian Zion, where rampant sin holds sway, and many thousands daily perish. Pensive regrets for such a world-wide devastating plague are here and there expressed; but where is godly lamentation at the sight, which stirs up all the soul to humble, and chivalrous, and determined effort against the sweeping tide of sin and death? Must echo answer, "Where?" Verily, we are not guiltless here. Have we done what we could?-have we made the sacrifices which we might have made?-have we wept before men and God, and borne the "precious seed" which we ourselves rejoice in, to dying thousands at our very doors? Ah, no! "our leanness, our leanness," and our want of heart to strive to pray, or even to feel and weep! God send us speedily-God send us now-the spirit of His servant! “O that my head were waters, and mine eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people!" Let Paul's example move us, who "spared no arrows against ungodly hearers, saying, "For many walk of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ." Alas, we little care to use this melting tenderness! When sinners will not hear us, the "wrath of man that worketh not the righteousness of God" begins its unholy work within our bosoms; or disappointment and vexation rise to mar our holiest zeal and faithfulness. O that we could learn of Him, the "Meek and Lowly in heart,"-who, "when reviled, reviled not again,”—who, "when he suffered, threatened not," who "endured such contradiction of sinners against Himself,”—and who (most melting plea of all!) "beheld Jerusalem and wept over it, saying, If thou hadst known, even thou, at least in this thy day, the things that belong unto thy peace:" for surely it were well to try this argument of tears with men, before the words and means of saving grace are for ever hidden from their eyes. Nor should such mode of pleading be left untried with God. "Blow the trumpet in Zion, sanctify a fast, call a solemn assembly; let the Priests, the Ministers of the Lord, weep between the porch and the altar, and let them say, Spare Thy people, O God, and give not Thine heritage to reproach, that the Heathen should rule over them" for this is the blessed promise wherewith that call is followed and concludes," Then will the Lord be jealous for His land, and pity His people. Yea, the Lord will answer and say unto His people,..... .Fear not, O land; be glad and rejoice: for the Lord will do great things,”—yes, greater far than all that He has already done, and whereof we shall be supremely and for ever glad.

REAPING IN JOY.

Such sowers of the precious seed "shall doubtless come again with rejoicing, bringing their sheaves with them." This is the glorious result which shall accrue; and yet, before that blessed consummation can be

reached, there must be many battles fought, and many foes discomfited, which now are boasting much, and threatening terrible things against the people and the cause of Christ throughout the world.

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For instance, there is Antichrist girding himself afresh with " power, and signs, and lying wonders." That "mystery of iniquity doth already work" with more than pristine vigour, and seems about to regain a mastery against the truth, which we had almost thought he had long since lost for ever. But let us not be overmuch "afraid with any amazement.” Let our assured hope be in the word which has been written, "When the enemy shall come in like a flood, the Spirit of the Lord shall lift up a standard against him." But, side by side with this hope in God's faithful promise, we must not fail to lay up in our hearts that truth of practical concernment to all whom He has made, like us, to "drink the wine of astonishment,"- "Thou hast given that banner to them that fear Thee, that it may be displayed because of the truth;" so that we may " rejoice in His salvation, and in the name of our God set up our banners." Then "shall the Lord fulfil all our petitions," and none more signally than that which importunes Him to "plead His own cause,” and “turn back His enemies" which rise up against Him. What, then, though Antichrist send forth his legions of blaspheming Rabshakehs, to taunt the Lord's hosts that their God shall not be able to stand against his conquering master? Jehovah may make him, like Sennacherib of old, to hear " a rumour, and return to his own land" to perish there, that so the world may be mercifully rid of him for ever. But there be many Antichrists, of which I cannot speak particularly. Nor is it needful, farther than to say that, be they ever so fierce and ever so numerous, the mighty God is greater than all, and shall make His little band of faithful soldiers to triumph over them. "Greater is He that is for us than all that can be against us." When God turns the captivity of His people, "he that is feeble among them at that day shall be as David; and the house of David shall be as God, as the angel of the Lord before them." The thickening foe shall only drive believers near to God, to cry, like Jehoshaphat before the throne, "O our God, we have no might against this great company that cometh against us; neither know we what to do: but our eyes are upon Thee." So shall some Jahaziel, heaven-sent to give them courage, revive their hearts, and cry, "Thus saith the Lord unto you, Be not afraid nor dismayed by reason of this great multitude; for the battle is not yours, but God's." Then who is afraid in going forth with Him "against all deadly?" Have we been heretofore overcome in conflict with these legions? Take "heart of grace," and fight once more,-yea, never yield. When David strove against his foes in Seir, and knew their strength, and felt their power, and cried, "Who will bring me into the strong city? Who will lead me into Edom ?"-he answered with strong confidence the question which himself had put: "Wilt not Thou, O God, which hadst cast us off? And Thou, O God, which didst not go out with our armies?" That was faith's trial, and its triumph too. A feeble faith could say, "Thou wilt help again, who hast succoured us before;" but, Abrahamlike, "against hope he believed in hope," and trusted Him who only could, but had not battled for him. And so his faith was not ashamed at last; for Israel's God smote Edom, and Israel thus prevailed. And shall not a new valley of salt" be yet the place of signal rout to all God's enemies? Although they hide themselves "in the clefts of the rock, and hold the height of the hill," our God shall "bring them down from hence;" for

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"their rock is not our rock," and theirs must "become a plain" before God's "holy hill." And this shall be, when Christian men learn how to trust and pray, "Give us help from trouble, for vain is the help of man ;" and make their rallying and their battle-cry, "Through God we shall do valiantly; for He it is that shall tread down our enemies.”

Then what a glorious harvest shall be reaped! How quickly shall the heavy sheaves be gathered! How surely shall there be both joy in heaven and peace on earth! To God alone shall be all the praise. For "he that goeth forth and weepeth, bearing precious seed, shall doubtless come again" to Him, all laden with the sheaves. Sent forth from God to sow and reap, and with God to strengthen for the work, we must "come again" to God, with whatsoever gathered shocks of corn we have, as a whole thank-offering to His grace. Dare we come empty-handed, and stand sheafless before His throne, when we return from the harvest-field? O, let us labour now, as fellow-workmen with the Lord, and we shall not "be ashamed" in rightly dividing" to men the "word of truth," and in rendering at last to God His own won heritage, saying before the throne, as Jesus says, " Behold me, and the children whom the Lord hath given me." To this end, let us not forget that the feast of Pentecost of old was the feast of sheaves, is so still, and shall be to the end. The Pentecostal gracious outpouring shall arrive; and then the Pentecostal glorious ingathering shall accompany it. "Behold, the days come, saith the Lord, that the ploughman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt; and I will bring again the captivity of My people." Lord, hasten it in Thy time!

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It is true, we may not live to see that blessed harvest; but come it shall, and we must strive to help it forward. Yea, even now each truly faithful sower is speeding on its coming; for, though his own eyes see but little fruit of all his toil and tears, it is as true of him as ever it was of Samuel, "The Lord was with him, and did let none of his words fall to the ground." Fruit is produced by faithful sowing, although the sower may not now see and taste it. We must "walk by faith," and "not by sight," in this as well as other things. Wherefore, beloved fathers and brethren, "be ye steadfast, unmovable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not" (yes, is not) "in vain in the Lord." And know, for certain, that the time of gracious reward, with joy in seen and gathered sheaves, is coming on apace. Hereafter, if not now, they that sow, and they that reap, and they that are reaped, shall rejoice together. Ye may weep on till death arrives, bearing and drawing forth the precious seed; but that is not the end. Weeping may endure for a night; but joy cometh in the morning." O, is not that glorious morn worth waiting for, though weeping be our only portion till it dawn? For, when we all come trooping home, how gladsome then, if not before, to bring with us our sheaves,

"Joyous as when the reapers bear

The harvest-treasures home!"

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For "the ransomed of the Lord shall return, and come to Zion with songs and everlasting joy upon their heads: they shall obtain joy and gladness, and sorrow and sighing shall flee away." Amen.

ALEXANDER, EMPEROR OF RUSSIA.

DURING the year 1814, as is well known, the Emperor of Russia and the King of Prussia were in London. Several influential "Friends" took that occasion of appealing to the illustrious visiters, in behalf of peace and education. The Emperor was found extremely affable; and many particulars of this intercourse, to be gleaned from the Memoirs of Mr. Allen, (published in 1846 and 1851,) are of more than passing interest. The idioms of the community to which the humane narrator belonged will not detract, it is presumed, from any reader's pleasure in tracing the religious feelings of Alexander.

At the first interview Count Lieven, the Russian Ambassador, signified that the Emperor wished to attend one of the Friends' meetings, and that there was no opportunity for it but the present. "I replied," says Mr. Allen, "Then it was quite plain we must go to the nearest, which was Westminster, and lose no time; otherwise it might be broken up......... My mind was much exercised for the honour of the truth, and my secret petitions were put up to the alone Source of Divine help.........I suggested that, to prevent annoyance from the moh, the Emperor had better go as privately as possible. The Emperor and Duchess soon came down, the former in a plain dress......... The whole party conducted themselves with great seriousness. The meeting remained in silence about a quarter of an hour. Richard Phillips then stood up with a short but acceptable address to the meeting; and soon after John Wilkinson was engaged in explaining the effects of vital religion, and the nature of true worship, beautifully applying the text, 'He is their strength and their shield. After he sat down, John Bell uttered a few sentences, and John Wilkinson sweetly concluded in supplication. I think I may say, Friends were evidently owned in this their strait, and that nothing could have answered better, if it had been ever so well contrived. After meeting, the Emperor and his companions, with the Grand Duchess also, very kindly shook hands with the Friends about them; and, a passage being made through the middle of the meeting, I went before them to the carriage, they continuing to shake hands with the Friends as they passed."

A day or two after, the address of the Friends was presented at the Pulteney Hotel. At that time, "in conversing with Stephen Grellet in French, the Emperor feelingly remarked upon the importance of the trust committed to him, the many temptations with which he was surrounded, and the few to whom he could open his heart upon such subjects; saying that it would be a profanation of holy things to speak of them to persons in general. Our dear friend, Stephen Grellet, under the pressure of Gospel love, addressed a few sentences to him in French: the Emperor, pressing Stephen's hands with both of his, said, with tears in his eyes, These your words are a sweet cordial to my soul; they will long be engraven on my heart.' Indeed, several times during the opportunity, he took one or other of us by the hand; and to John Wilkinson he expressed how fully his spirit united with him in prayer, at the meeting on first day.........He stated how the Lord had made him acquainted with spiritual religion, after which he had much sought it, and that herein he found strength and consolation; adding, that he and all of us were only placed in this life to glorify God and be useful to one another, and that we ought to strive to be prepared for another life.