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2. The commanding general, Cyrus, is called by name about 200 years before his birth, Isa. xlv. 1—4. In reference to these items, Xenophon, not only informs us that the Medes and Persians took Babylon, but that Cyrus was the commanderin-chief, whom he expressly styles, "God's shepherd," so forcibly was he struck with the divine oracle pronounced in reference to him by the Jewish prophet!

3. The attack was to be made in the night, when the King and his retinue were least in dread of danger. "Therefore shall evil come upon thee: thou shalt not know from whence it ariseth." Isa. xlvii. 11. It will be recollected that God had promised to open the gates of Babylon to his "Anointed," Cyrus; and we are informed by Xenophon to the effect, that, the revelry and disorder that were in progress when Cyrus attacked the city, were the means of the gates being left open, and thus, in a way and manner least expected, the designs of the Deity were fully accomplished!

4. And was to be received by the Medo-Persian army from the surrounding nations, Isa. xiii. 2—5. Accordingly, historians tell us, the Egyptians, the Thracians, the Phrygians, the Lacaonians, the Philadelphians, the Cappadocians, the Phenicians, Arabians, &c. were joined in alliance with Cyrus. Then, as declared in the passage above noted, was there "A tumultous noise of the kingdoms of nations gathered together."

5. Babylon was to be covered with pools of water, in which the bittern was to cry. We have numerous modern witnesses to the literal fulfilment of this part of the prediction. Travellers tell us, that, owing to some strange obstruction, (the broad ditches dug by Cyrus, to drain the Euphrates, I think may be regarded as the cause of this) two-thirds of Babylon is covered in water, and

that the Bittern cries incessantly there.

But we notice in the

6th and last place, the utter destruction of Babylon. "It shall never be inhabited, neither shall it be dwelt in from generation to generation." The conquest of the Medes and Persians, over Babylon, occurred A.M. 3466; B.C. 538. It will be recollected that Cyrus took the city without even soiling one thing pertaining to it. What, then, would have been more probable than that the Persian monarchs should make Babylon the seat of their new empire? Strange as it appears to us, however, Babylon ceased to be any longer a regal city, the Kings of Persia choosing to dwell at Susa, Ecbatana, Persepolis, or any where else, rather than at Babylon.

We are informed by Strabo, as late as B.C. 124, that the Macedonians, who conquered the Persians, built a city (Seleucia) close in the neighbourhood, for the express purpose of draw ing off all the remaining inhabitants from Babylon! The new Kings of Persia, afterwards coming in possession of Babylon, finally completed its ruin. Thus, by a strange and unexpected concourse of circumstances, that proud city, whose preservation should have been the chief concern of those interested in its ownership, was finally laid desolate, and became odious in the eyes of all people.

Descending the current of time we come to A.D. 96, during the reign of Antoninus. We find nothing remaining of Babylon except the walls. Soon after this, the Kings of Persia turned the city into a park, to keep wild beasts in: thus fulfilling the language of the prophet, "Wild beasts of the desert shall be there, and dragons shall dwell in their pleasant palaces."

Other historians of later date might be referred to, as showing the continued desolation of Babylon ; but we pass them by, and hasten to notice the

the kings of the earth who have committed fornication, and lived in luxury with her, shall mourn and lament when they see the smoke of her burn

rash attempt of Alexander, the founder of the Grecian Monarchy, who sought to make Babylon the seat of his Empire. He put an immense number of men to work, with a viewing, and standing afar off for fear of of restoring the Euphrates to its for- her torment, saying, Alas! the great mer channel; but, under the super-city of Babylon, the strong city, for intendence of Him whose purposes in one hour is thy judgment come. are not to be frustrated, he met with " And a strong angel took a stone, a signal defeat ;—“ I will cut off like a great millstone, and dashed it from Babylon the name and rem- into the sea, saying, Thus shall Babynant." lon, the great city, be dashed down with violence, and never be found again." J. W.

Babylon is occasionally visited by travellers to this day, who generally go there with an eye directed to the foregoing prophecies. Now, as ever heretofore, since its destruction, it remains in oblivion. It is as Sodom and Gomorrah of old.—Twenty-three hundred years and upwards have passed away since the death of the impious Belshazzar, the last of the Babylonian Monarchs. Nothing has at any time intervened to thwart any part of the oracles of inspiration, so far as they relate to the fortunes of Babylon or its inhabitants. We may therefore repeat, with special emphasis, the solemn affirmation of the prophet :- "The Lord of Hosts hath sworn, saying, As I have thought, so shall it come to pass, and as I have spoken, so shall it stand."

J. H. J.

NOTE. Such is an outline of the fall of ancient Babylon, the city which like imperial Rome, made the world tremble at her power and dominion. The doom was foretold by the divine oracle more than two hundred years before its accomplishment. The event was sudden, effectual, and permanent in its consequences. Nor will it be otherwise with Babylon the Great, the mother of harlots that now is. Because she has said in her heart, "I sit as a Queen, and am not a widow, and shall not see sorrow" therefore in one day shall her plagues come-death, and mourning, and famine; and she shall be burned with fire, for strong is the Lord God who judgeth her. And

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THE CHRISTIAN'S HOPE.

IF the gift of Christ is a miracle of benevolence, and prophecy a miracle of wisdom, surely the resurrection of Christ is a miracle of power, and may well be regarded as a pledge on the part of Heaven, that the reason of our hope is not an empty promise, but a promise pregnant with the omnipotence of the godhead. In this way the possibilities of nature are rendered joyful certainties by the promises of revelation, and the probabilities of philosophical conjecture confirmed by the well attested truths of religion. The necessities of our common nature invoke the fact, and the promise of God and the resurrection of the Messiah form a great and proper answer to those who ask of us a reason of this extraordinary expectancy. As the saints of the Most High, we hasten to the day of God and the resurrection. "For now is Christ arisen from the dead, and become the first fruits of them that slept."

The doctrine of the resurrection is an exceedingly defensible one, and therefore the Apostle justifies it by the most powerful and original argument. He puts it in the balances of the sanctuary with other things which might seem to be opposed to it, and proves it is equal-yea, and weightier than they all. If on the one hand the sins of one man have been attrib

than the former.
heaven of heavens.

uted to all-on the other hand, the It ascends to the sins of all have been attributed to one. It rises from the So, he proceeds, "Since by a man visible to the invisible-from the nacame death, by a man came the resur-tural to the spiritual-from flesh and rection of the dead; for as by Adam blood to spirit and the kingdom of all men die, so by Christ shall all be God; for corruptible bodies may not made alive." This is weighing the inherit an incorruptible kingdom. world in scales, and the affairs of mankind in a balance. There is no sublimer reasoning than this in the Bible, or out of it. It is the justification of all God's ways with men, from the first to the last. It is as if gold scales were let down out of heaven from God, and the affairs of men in Adam and in Christ opposed to each other. The resurrection is shown to be the weightier doctrine. Life is superior to death-Christ to Adam.

Has Christ, then, come once for sinners-and will he not come again for his saints? Has he come once for Israel according to the flesh, and will he not come again for Israel according to the spirit ? Has he come to sow, and will he not return to reap? Does he plant an orchard, and not eat the fruit thereof? Has the seedtime alone pleasure for him? Has he no joy in harvest? Does he not delight in the ingathering? Has the shouting of the harvest home no joys for him? Has he saved his people from sin, and will he not save them from death? Has he not shed his blood for us, and will he not share his inheritance? Is this inheritance greater than the heir? Has he given us the latter, and will he withhold the former? Is there anything equal to himself? "If God has not withheld his own Son, but freely given him up to death for us all, how will he not with him also freely give us all things?" Oh! let us tread lightly the bosom of mother Earth! The jewels of the Almighty lie there-the wealth of Christ is treasured up there

The resurrection, or the immortality of the body, is defended on another principle—on fact rather than on justice-namely, that there are in the universe things spiritual as well as things material. There are in the works of God an order of things that is corruptible, and another of things that is incorruptible-there are the dishonored and the glorious-the weak and the powerful-the animal and the spiritual--two Adams--two bodies -two spirits the earthly and the heavenly. And as in the order of creation the one is before the other, matter before mind, the animal before the spiritual, and the earthly before the heavenly-it is in harmony with the law of progress which characterizes the universe, that man who has shared through Adam of the sufferings of the one, should ultimately, under Christ, ascend into the enjoy-brave patriots who, through faith in ments of the other—that the corruptible should put on incorruption, and the mortal put on immortality-and that death, who has destroyed all, should himself be destroyed; and mortality, that has assaulted even the godhead in Christ, should be swallow--yea, of two worlds! ed up of life by Christ.

The second argument for the immortality of the bodies of the righteous is, if it were possible, still more subtle

riches deposited by the Spirit of God lie there there are Abel and Noah, the holy patriarchs-Abraham, Isaac, and Jacob with his sons—the great legislator, Moses, is there—the

God, won kingdoms, lie there. Here in the dust, waiting the breath of heaven, slumber the mighty deadGideon, and Barak, and David, and Sampson, and Jephthah-the godly of three ages, and of two grand churches

The resurrection, then, is before us, the promise and the power. The fact itself is like a grand gold chain let down from heaven to link man's soul

L

to God's throne. The promise is sure, and the power is seen in the resurrection of Christ; let us, therefore, make ourselves familiar with the weighty power of God, as developed in Christ's resurrection; let us make ourselves familiar with what Paul styles the power of his resurrection; and we shall at last feel that as the power is equal to the promise, the promise will prove equal to the fact.Protestant Unionist.

CHRISTIANITY AND THE

HOLY SPIRIT.

RESPECTED READER-By Christianity is intended that system of means which our Heavenly Father has most wisely adapted for man's salvation. It is found in the gospel of Jesus Christ, as recorded in the New Testament.

God so loved the world, that he gave his only begotten Son, that whosoever believeth on him might not perish, but have everlasting life. John iii. 16.

God sent not his Son into the world to condemn the world, but that the world through him might be saved. Verse 17.

I declare unto you the Gospel, that Christ died for our sins, according to the Scriptures; and that he was buried; and that he rose again the third day, according to the Scriptures. 1 Cor. xv. 1–4.

This is a true, or faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners. 1 Tim. i. 15.

Here, then, we have presented to us the love of God, the gift of Christ, Man, you are aware, is so organised his death, burial, resurrection, and that he can believe, love, reform, fear, ascension to glory-facts left upon hope, and rejoice. Now, God has record for our belief. And when we given a system containing facts for duly consider their import, and the belief-Love exciting or begetttng marvellous evidences by which they love, and leading to repentance are sustained, it is eminently calcucommands enjoining obedience—lated to call into existence faith, hope, threatenings leading to fear-pro- love, and obedience. mises creating hope, and causing great enjoyment. In other words, a system has been given to convert, control, and comfort the sinner. This system God has provided. It is exactly adapted to the character, condition, and organization of man. Christianity is, then, a system of means arising out of the gospel, every way worthy of its divine author, respecting whom it is testified, "GOD IS LOVE."

FIRST FACT.

We all say that facts are stubborn things. Truths and facts are not the same. All truths are not facts, yet all facts are true. A fact is something done or said. It is a truth that God exists; but when he said, "Let there be light, and there was light," we are furnished both with a truth and a fact. To make this subject distinct and clear to the mind, the following wonderful facts are presented for our belief :

That God exists, is an immutable truth. That he created the universe by his infinite power and wisdomthe emanation of his goodness is astonishing-that he should condescend to associate himself with man, assuming his nature-voluntarily surrendering himself to die as a sin-offering-to rise again from the dead-to ascend up into heaven in unison with the Divinity, there to be exalted a Prince and Saviour, to reign King of the universemarvellous beyond expression; yet such is the fact.

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SECOND: THE GOSPEL IS A SYSTEM

OF LOVE.

Greater love hath no man than this, that a man should lay down his life for his friends.

Hereby perceive we the love of God, because he laid down his life for us.

Ye know the grace of our Lord

Jesus Christ, that though he was rich, yet for our sakes he became poor, that we, through his poverty, might be made rich.

Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins.

We love him, because he first loved us.

God is love; he that dwelleth in God dwelleth in love.

Be not conformed to this world, but be ye transformed by the renewing of your mind, that you may prove what is that good, and acceptable, and perfect will of God. Rom. xii. 2. Set your affections on things above, and not on things on the earth. iii. 2.

Col.

Add to your faith, courage. to courage, knowledge-to knowledge, temperance-to temperance, patience -to patience, godliness-to godliness, Or despisest thou the riches of his brotherly kindness-to brotherly goodness, and forbearance, and long-kindness, charity. 2 Peter i. 5-7. suffering, not knowing that the goodness of God LEADETH thee to repent

ance.

Thus the love of God operates upon the heart, changes the affections, and leads to repentance.

THIRD OF COMMANDS.

First, to control the actions of sinners; second, the actions of saints. The first time the gospel of Jesus Christ was preached in this world, those who heard the joyful proclamation cried out, "Men and brethren, what shall we do?" The idea of men being saved by faith alone had not then entered into the world. Hence the peremptory command :— "Repent and be baptized every one of you for the remission of sins." Acts ii. 38.

Repent and be converted, that your sins may be blotted out. Acts

iii. 19.

He commanded them to be baptized in the name of the Lord. Acts x. 48.

Go ye into all the world and preach the gospel to every creature. He that believeth and is baptized shall be saved: he that believeth not shall be condemned. Mark xvi. 16.

These commands, be it observed, apply to sinners. The gospel contains another class of commands addressed to those who have obeyed the first, by virtue of which they have changed their state, and passed from death unto life, having been regenerated and adopted into the family of God.

Love not the world, nor the things of the world: if any man love the world, the love of the Father is not in him. 1 John ii. 15.

FOURTH THREATENINGS.

Fear not them which kill the body, but are not able to kill the soul; but rather fear him who is able to destroy both soul and body in hell. Mat. x. 28.

To them who are contentious and obey not the truth, tribulation and anguish upon every soul of man that doeth evil-upon the Jew first, and also upon the Gentile. Rom. ii. 9.

He is the author of eternal salvation to all who obey him. Heb. v. 9.

The Lord shall be revealed from heaven with his mighty angels in flaming fire, taking vengeance on them that know not God, and obey not the gospel of our Lord Jesus Christ. 2 Thess. i. 7-8.

FIFTH: THE GOSPEL PROMISES.

These excite our hope, and lead to high expectations and great enjoyment. The remission of sins-adoption into the family of God—the indwelling of the Holy Spirit—that all things shall work together for good while in this world-the certainty of a resurrection from the dead, and of eternal life in the world to come.

I go, said Jesus to his disciples, to prepare a place for you, and if I go and prepare a place for you, I will come again and receive you to myself

-that where I am, there ye may be also. John xiv. 2-3.

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