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The Spisitual Kingdom:
AN EXPOSITION
OF THE
FIEST ELEVEN CHAPTERS
BOOK OF THE EEVELATION.
BY THE^-
REV. JAMES B. RAMSEY, D. D.,
LATE PASTOE OF THE FIEST PEESBYTEEIAN CHUECH IN LYNCHBUEG, VA.
WITH AN INTRODUCTION
BY THE
EEV. CHARLES HODGE, D.D., LL.D.,
PKOFESSOB IN THE THEOLOGICAL SEMINAEY AT PKINCETON, NEW JEESEY.
RICHMOND, VA.:
PEESBYTEEIAN COMMITTEE OF PUBLICATION.
18 73.
Entered according to Act of Congress, in tlie year 1873, by the
TRUSTEES OF THE PRESBYTERIAN COMMITTEE OF PUBLICATION"^
In tlie Office of tlie Librarian of Congress, at WasLiington, D. C.
Stereotyped by
H. L. Pelouze & Co.,
Richmond, Va.
Printed by
J. S. Heacock & Co.
Richmond, Va^
JAMES BEVERLIN RAMSEY.
Dr. Ramsey was bom in Cecil county, Maryland, May the
20tli, 1814. Wlien only six years old, the death of his
father, a godly man, consigned him to the sole care of his
mother, a woman of uncommon sagacity, energy and piety.
They were thenceforth never separated till the time of her
death, which occurred at an extreme age, and not long be-
fore his own. His fihal reverence and affection were beau-
tiful to behold. At the age of foui'teen years he made a
pubhc profession of faith hi Christ. His own statement was
that he never knew when he became a child of God. His
mother thought he gave manifest evidence of being a chi'is
tian from the time his father died. His academical educa-
tion was completed at Lafayette College, Pa., of which the
Rev. George Junkin, D. D., was then president. He entered
the Theological Seminary at Piinceton in 183G, where, after
completing the fixll coui'se, he remained a foui'th year, in the
study of theology and the original languages of the Scrip-
tures. Dr. J. Addison Alexander, one of his teachers, who
became intimately acquainted with hun at that time, is known
to have said that when Dr. Ramsey left the Seminary he was
prepared to teach any class in the institution.
He was ordained a minister of the gospel in 1841, and
installed pastor of the Presbyterian Chiu'ch at West Farms,
New York, where he continued till called, in 1846, to go as
a missionary to the Choctaw Indians, and to be the Principal
of Spencer Academy. After more than three years of ar-
duous, useful labours, failing health compelled him to retui'n.
4 JAMES BEVEELIN RAMSEY.
During the next five years he was engaged in teachmg, and,
as far as health would permit, in preaching. The last two
of these years were spent in the bounds of New Providence
Church, Eockbridge county, Vii'ginia, in the family of the
Kev. James Morrison ; a period to which he afterwards re-
ferred as one of the happiest of his life.
Under improved health he was installed pastor of New
Monmouth Church, in that county, in 1854, where, during
four years of devoted pastoral labour, and surrounded by an
affectionate people, precious and abundant fruits were ga-
thered unto eternal life. In 1858 he severed tender ties,
under a sense of public duty, and became the pastor of the
First Presbyterian Church in Lynchburg, Vii-ginia. This
relation continued till 1870, when, after repeated solicita-
tions from himself, the session and church consented to
unite with him in a request for its dissolution. This was
caused by the feeble and ho^Deless condition of his health.
Under great suffering he meekly and patiently awaited the
hour of his departure, which came on the Sabbath day, July
23, 1871, when he rested from his labours and fell asleep in
Jesus, entering upon that Sabbath which shall never end.
Dr. Ramsey was an eminently good man ; of profound con-
victions of sin ; of unfeigned humility ; of deep-rooted faith ;
of ardent love to Christ and His Church. His whole life
was in close communion with God, and full of a spirit truly
apostolical. He was also a man "mighty in the Scriptures."
His general scholarship was extensive and accurate. His
fine attainments and discriminating judgment inade him a
wise instructor in sacred things ; and few men of his age
had secured in so high a degree the love and confidence of
the Church wherever he was known. Had longer life and
more comfortable health been granted, larger and richer
fruits would no doubt have been gathered from his careful
culture and ripe religious experience. This volume is the
only production of any considerable extent which has been
left. His name is worthy to be had " in everlasting remem
brance."
CONTENTS.
25
40
I.
INTEODUCTOEY.
Lectuee 1.— Chapteb 1 : 3.
The Promised Blessing,
Lectuke 2.— Chapteb 1 : 4-7.
The Gospel of the Kingdom,
Lecture 3. — Chapter 1 : 17-18.
59
The Consolations of the Kingdom,
II.
THE VISIBLE REPRESENTATION OF THE KINGDOM.
Lecture 4.— Chapter 1 : 20.
The Golden Candlesticks. The Visible Church : its Mission, 73
Lecture 5.— Chapter 1 : 20.
The Seven Stars. The Authority of Christ in the Visible Church, ... 95
Lecture G.— Chapter 2 : 1-11.
Imperfections and Varieties of the Visible Church. Ephesus and ^^^^
Smyrna. Declining Love. Persecution,
Lecture 7.— Chapter 2 : 12-29.
Imperfections and Varieties continued. Pergamos and Thyatira. ^^^
Friendship of the World. Heresy,
Lecture 8.— Chapter 3 : 1-22.
Imperfections and Varieties continued. Sardis. Philadelphia and
Laodicea. Spiritual Deadness. Spiritual Power, lukewarm- ^^^
ness,
'6 CONTENTS.
Lecture 9. — Chapters 2 and 3.
Coudition of the Promises. The Individual Conflict required, 190
Lecture 10. — Chapters 2 and 3.
The Promises. The Glory of the Triumphant Church, 205
III.
THE TRUE CONCEPTION OF THE SPIRITUAL KINGDOM.
Lecture 11. — Chapter 4 : 1-6.
Its Divine and Spiritual Nature and Privileges, 223
Lecture 12. — Chapter 4 : 6-8.
Its Spiritual Life, 238
Lecture 13. — Chapter 4 : 6-8.
The Glory, Claims, and Privileges of this Life, 252
Lecture 14, — Chapter 4 : 8-11.
The Worship of the Kingdom, 264
IV.
ITS MEDIATOR KING, AND HIS REIGN.
Lecture 15. — Chapter 5 : 1-7.
The Administration of the Kingdom undertaken by the Slain Lamb, 283
Lecture 16. — Chapter 5 : 8-14.
The Investiture and Praises of the Slain Lamb, 296
Lecture 17. — Chapter G : 1 — 8 : 1.
The Reign of the Lamb, and its Results, 311
Lecture 18. — Chapter 6 : 12-17.
The Great Revolution Involved, 380
V.
ITS CONFLICTS AND TRIUMPH.
Lecture 19. — Chapter 8 : 2-6.
The Prayers of the Saints, 353
CONTENTS.
Y
Lectuee 20. — Chaptek 8 : 7-12.
The Earthly Good Smitten, 367
Lecture 21. — Chapter 9 : 1-12.
The Soul Smitten. The Curse of Error. Spiritual Despotism, 381
Lecture 22. — Chapter 9 : 13-21.
The Eeaction of the Worldly Power and Wisdom : completing the
Course of Disciplinary Judgments, 399
Lecture 23. — Chapter 10.
The Divine and Gracious Agency, and the Human Instrumentality
which it provides, 419
Lecture 24. — Chapter 11 : 1, 2.
The True Church, and the Subjects of her Testimony, 435
Lecture 25. — Chapter 11 : 2.
The Power of the World in and over the External Church, 453
Lecture 26. — Chapter 11 : 3-10.
The Power of a Witnessing Church during these Abounding Cor-
ruptions, in her Worship and Government, 469
Lecture 27. — Chapter 11 : 10-13.
The Vitality and Triumph of a Pure Spiritual Testimony, 488
Lecture 28. — Chapter 11 : 14-18.
The Final Triumph, 504
SYNOPSIS OF LECTURES.
PART I.
INTRODUCTORY.
LECTURE I.
THE PEOMISED BLESSING.
Chap. 1 : 3.
Neglect of this book guarded against. I. Reasons of this neglect r
(1.) Its mysteriousness ; (2.) A mistaken notion as to the design of pro-
phecy ; (.3.) The too speciiic application of its symbols ; (4.) An idea that
great learning was necessary to get practical benefit from it. II. Its
practical value shown: (1.) By the nearness of the times of which it
treats ; (2.) By its title ; (3.) By its general scope and design ; (4.) By its
special discoveries of truth ; (5.) By its very mystery ; (6.) In the whole
history of the church's experience.
LECTURE IL
THE GOSPEL OF THE KINGDOM.
Chap. 1 : 4r-8.
The author of the book. To whom addressed. Its subject here an-
nounced. I. The gospel message. Grace and peace from the triune God..
These blessings exhaustless and free. II. The cJmrcIi's response. (1.)
Conscious dignity and privileges; (2.) Price of these blessings; (3.)
Grateful ascription of glory. III. The wo7-ld's tmrning and the church's
hope. Christ's second coming. Consummation of salvation and damna-
tion. Now coming in the progress of His mediatorial reign. All present
judgments preparatory. Tremble and rejoice.
10 SYNOPSIS OF LEOTUKES.
LECTUKE ni.
THE CONSOLATIONS OF THE KINGDOM.
Chap. 1 : IT, 18.
This the spirit and design of the whole book. Circumstances of the
church when written. Still the same need of consolation. I. The be-
liever's terrors are groundless. The whole previous vision one of grace.
II. The Redeemer is divine, the First and the Last in creation, provi-
dence and redemption. III. His atonement and intercession perfectly
remove guilt and secure life. IV. His dominion is universal, even over
death and the unseen world. These four topics pervade all this book.
All in Christ. No other consolation for sinners.
PAKT II.
THE VISIBLE MANIFESTATION OF THE KINGDOM.
Chap. 1 : 20.— Chap. 3 : 22.
LECTUEE IV.
the visible chuech ; its mission.
Chap. 1 : 20.
Design of this section of the book. 1. The real kingdom invisible.
2. The visible church represents it, and is of divine origin. 3. Impor-
tance of definite distinctions between a true and a false representative.
4. The true here defined by symbols and examples.
The true church symbolized : first, in its mission, by the golden can-
dlesticks. This the fibst mark of a true church. These represent
her, (1.) As a light-bearer, not passively but actively, by witness-bearing
in all her worship and government; (2.) In this dependant on Christ's
presence; (3.) Identical in all ages ; (4.) Her uuity not visible but in
Christ; (5.) Most precious; the central object of this book ; attachment
to her ordinances. Are you a true or a false witness for God ?
LECTURE V.
the authokitt of the visible church.
Chap. 1 : 20.
The SECOND MARK of a true church : the authority by which it is ruled.
The stars in Christ's right hand symbols of authority. I. Meaning of
SYNOPSIS OF LECTURES. 11
these star-angels. 1. Angels not a designation of any particular office.
2. Designates the nature of all church offices, as involving only the func-
tion of messengers of Christ. 3. Shown by the nature and position of
these stars. 4. Shown by their relation to the other accompanying sym-
bols. 5. Each church has its own, and but one. In connection vnth
the candlesticks, this a decisive test of a true church. II, ApiDlication
of these principles : 1. All authority in the church from Chi'ist. 2. Re-
sponsibility of ordaining men to office, of receiving and accrediting men
as Chiist's messengers. 3. Church authority purely spiritual, and for
edification. 4. Gives admonition and encouragement to church rulers.
5. Esteem and obedience due them.
LECTUEE VI.
TAEIETIES AND IMPEKFECTIONS OF THE VISIBLE OHUKOH ; EPHESUS AND
SMYRNA.
Chap. 2:1-11.
I. General character of all these epistles. A sevenfold picture of the
church as it is. Defines the true church by actual examples. Their rela-
tion to the rest of the book. Observe, (1.) Their style; (2.) Christ's
titles in them ; (3.) Their common introduction, "I know thy works."
II. The sevenfold variety. 1. Exa7nple 1. EpJiesus, or declining
LOVE. The city and church. (1.) Commendations. Orthodox in doc-
trine and pure in morals. (2.) CensTires. First love forsaken. Danger
in contending for truth. (3.) Lessons to all churches. Personal applica-
tion. Admonitions. Eemedy and preventive.
Example 2. Smyrna, or peesecution. The church. Uncensured.
Martyrdom of Polycarp. Consolations. Needed in all ages. Promise
of grace to endure suffering, not of freedom from it. Outward wealth
and prosperity no mark of a true church. The bitterest persecutions by
apostate churches. Faithfulness.
LECTUEE VII.
the same subject continued ; peegamos and thyatiea.
Chap. 2:12-29.
Example 3. Pergamos, or the woeld's friendship. Balaamites and
Nicolaitanes. Conformity to the world ever the same in principle, though
different in form. Worldly alliances mark "Satan's dwelling-place."
12 SYNOPSIS OF LECTUKES.
Christ's rebukes severe. Discriminate between His faithful people and
these polluters of His church.
The Balaamite doctrine now specially prevalent. Various ideas of
what is worldly conformity. Bible definition clear. The church and the
world confounded : 1st, By the variable and defective standard of sepa-
ration ; 2d, By the change wrought externally upon the world by the
church. Christian civilization, so called, polishes, not purifies; inten-
sifies earthliness by refining it. Increased danger from this cause.
Christian social life pervaded by worldly conformity. Claims of Christ ;
a life of trust, how little shown.
Example 4. Thyatira, or heeest. Toleration of a false teacher.
Effects the same as in the church of Pergamos. Jezebel ; why so named ?
"Depths of Satan, " profundities of human wisdom. The judgments
threatened.
This peculiar type of church character often realized. Grew to gigan-
tic proportions in the church of Eome. Special promise to those who in
such times are faithful. Dangers, warnings, and means of safety. Pro-
mise of victory over the world.
LECTUKE VIII.
same subject continued ; saedis, philadelphia, and laodicea.
Chap. 3: 1-22.
Example 5. Sai'dis, or spiritual deadness. The city. The church
in high reputation, yet dead. A galvanized corpse. Works not perfect.
Garments defiled. Some things remaining. The charge and the warn-
ing. The sleeper's danger. Remember past mercies. The faithfiil
remnant. Encouragement in the title Christ here uses, and the pro-
mise.
Example 6. Philadelphvi, or spiritual power. This church uncen-
sured. Commendations. Yet feeble. The peculiar promise to it of
success, and of security under trial. The crowning promise of Christ's
speedy coming, and the believer's crown.
Example 7. Laodicea, or lukewarmness. The worst of all. Exter-
nal prosperity, pride and loathsomeness. On the point of utter rejec-
tion. Christ's long-suffering and tenderness. Final promise.
Concluding inferences from this sevenfold view. (1.) Its completeness
as a picture of the visible church. Warnings suited to all dangers..
SYNOPSIS OF LECTURES. 13
Ontward forms not once alluded to. (2.) Special application to the
authorities of the churches. Importance of discipline. (3.) The fuU
display of the divine attributes of Christ. (4.) The personal presence of
Christ now in His churches, and His present reign over them. Personal
and visible often erroneously confounded. The spiritual presence a real
one, ('>.) Practical value of this whole picture of the visible church, as a
test of a true church.
LECTURE IX.
AN INDIVIDUAL CONFLICT AND VICTOET, THE DESIGN OF THE VISIBLE, AND
THE NECESSARY MEANS OF ATTAINING THE GLOKY OF THE INVISIBLH
KINGDOM.
Chaps. 2 and 3.
To Jdni that overcometh." — (Seven times repeated.)
The indispensable condition of promised glory. Relation of this con-
flict to the rest of this book. 1. Nature of this conflict. The soul its
sphere. Severe; self the great enemy. Entirely distinct from the con-
flict in the unrenewed heart. 2. It» personal necessity. Shown by the
terms of these promises, and by the evils to be resisted in these churches.
Not evaded by church connections, nor by change of circumstances. No
truce. Not end till the last sinner is saved. 3. Divine resources. In
Christ, our Head. Initiated by the Holy Spirit. Sustained by the Spirit.
By the providence of God. AU-sufiicient encouragement. Relation of
the visible church to this conflict, and its importance.
LECTURE X.
THE PROMISES " TO HIM THAT OVERCOMETH," — (iN EACH CHURCH. 'l
Chaps. 2 and 3.
The prize, the glories of the triumphant kingdom. 1. Paradise re-
stored. Life in Christ. 2. Death destroyed. The immortal body. 8
Priestly privileges. "Hidden manna." "White stone" — Urim and
Thummim, direct and constant access to God, and knowledge of His
Tvill. 4. Kingly honours. Fellowship in Christ's dominion and triumph.
These four exhaust the types of the old dispensation. 5. Perfect holiness
and public adoption. 6. Union in one glorified family and city, and
mutual participation in each other's bliss. 7. Fellowship with Christ in
14 SYNOPSIS OF LECTURES.
His everlasting kingdom, when His mediatorial reign shall have ended.
Present power of these promises. Inf. In what the triumph of the pre-
sent visible church consists ; not in the complete perfection of any pre-
sent outward organizations, but in gathering and perfectirig the elect.
PART III.
THE TEUE CONCEPTION OF THE KINGDOM.
Chap. 4.
LECTUKE XI.
its divine nature, and spiritual privileges.
Chap. 4 : 1-6.
New division of the book. Change of method. The time and circum-
stances recalled. Nature of the vision, "in the Spirit." Teaching by-
symbols ; its advantages. This the scene of all succeeding visions,
A symholical picture of the essential elements of the spiritual kingdom.
Seven of these : 1. The thi-one, and its formless occupant. God in His
church, revealed and concealed in the glory of His own attributes. 2.
The rainbow. Covenant mercy. 3, The twenty-four elders. The priestly
and kingly dignity of the Eedeemer. 4. The lightnings, thunderings
and voices. Energies of His providence and Word. 5. The seven lamps
of fire. Manifold enlightening energies of the Divine Spirit, the source
of light in the kingdom. 6. The sea of glass. Exhaustless purifying in-
fluences. All a picture of present privileges conferred on each member
of the kingdom. Their reality and glory.
LECTUKE XII.
the spiritual life,
Chap. 4 : 6-8.
Power of visible and material things over fallen man. Design of
these symbols to counteract this by giving increased vividness to things
unseen. The four living creatures: the spiritual life of redeemed sinners.
SYNOPSIS OFLECTDRES. 15
or the life of Ood in man. This life the most stupendous and mysterious
thing in creation ; hence the strange and mysterious symbol. Proofs ;
1. Must indicate something essential to the redeemed in chapter 5 : 8, 9.
2. History of the symbol. Co-extensive with the history of redemption.
In Ezekiel ; in the tabernacle ; at the gate of lost Paradise. 3. Its perfect
adaptedness to represent this life, and nothing else. Beyond the range of
nature ; combined of the four most perfect forms of creature life on
earth ; this intensified by the profusion of eyes and wings. Image of the
divine perfections in the creature. Sets forth the three leading properties
of this life : (1) holiness, (2) spiritual knowledge, (3) and untiring activ-
ity. ' ' In the throne : " secure and eternal. Now imperfectly manifested.
Heal, though mysterious.
LECTUEE Xni.
V
the gloey, claims, and privileges of this lefe.
Chap. 4:6-8.
This symbols forth: I. The glory of this life. (1.) In its being the
moral image of God. (2.) In its origin, a new creation : the purchase of
redeeming blood. (3.) In its results : perfect deliverance of soul and
body from the curse, and of the earth itself. II Its claims and privi-
leges. This symbol shows : (1.) The perfections we must cultivate ; a
fourfold view of holiness, spiritual power, submission, benevolence and
communion with God. (2.) The spiritual perception and active energy
to perceive and do the will of God, which this life supplies. Value of this
and the accompanying symbols. Hence, (1.) The riches of God's Word ;
(2.) The vanity of the world; (3.) Comfort in affliction ; and (4,) Nature's
helplessness and refuge.
LECTUEE XIV.
THE WOESHIP OF THE KINGDOM.
Chap. 4:8-11.
Design of this whole chapter, to present the triie spiritual kingdom in
contrast with the imperfections of the visible church. Hence, not only
its elements, but its activities are symbolized. The worship of the
KINGDOM. This has its origin in the symbol of life, its results in the
prostration and praise of the elders. 1. All true worship is from a re-
16 SYNOPSIS OF LECTUKES.
newed heart. 2. Adoration of the Divine character, its first essential ele-
ment. These living ones never rest in their praise ; so Bible saints.
Serious defect in devotional exercises. 3, Other essential element, con-
secration. Prostration and praise of the elders. Consists: (1.) In pro-
found and cordial submission ; (2.) Sense of obligation to Divine grace ;
(3.) Becognition of the will of God, as the creature's sole end and rule.
This teaches, (1.) The nature and test of all acceptable worship, in out-
ward forms, in the whole life. 2. External forms contemptible. 3. A
cause of low piety, and its corrective.
PAET ly.
ITS MEDIATOR KING, AND HIS REIGN.
Chap. 5 : 1—8 : 1.
LEQTURE XV.
THE ADMINISTBATION OF THE KINGDOM ASSUMED BY THE SLAIN LAMB.
Chap. 5: 1-T.
Previous picture of the kingdom. Subject of this section ; by whom
and how it is administered. Leading topics of this chapter. 1. The book
in the hands of Him that sits on the throne. Secret and all-comprehen-
sive purposes of God. Seven sealed ; covers the whole period of the me-
diatorial reign. 2. The proclamation of the mighty angel. No creature
power or skill can conduct its affairs. Despondency from such expecta-
tions. Requires divine power. 3. The Lamb only able to do it. His
seven horns, and seven eyes. Head over all to the church. "Weep
not," on account of difficulties in your own salvation. Or, on account of
afflictions. Or, on account of the perils of the church. Rejoice that the
Lamb reigns ; work for Him ; opposition futile,
LECTUEE XVI.
INVESTITURE AND PEAISES OF THE SLAIN LAMB.
Chap. 5: 8-14.
Grandeur of the scene. 1. New song of the redeemed. New in refe-
rence to song in chap. 'A : 11. New in its object, subject and occasion.
SYNOPSIS OF LECTURES. 17
l^ever ceasing. "Will you join in it ? Four things in it, and what follows.
2. Christ's right to administer the kingdom. His redemption. This no
mere offer. Effectual grace. Providential agencies. Highest dignities
conferred. 3. Hence, the assurance of triumph. In regard to the be-
liever. In regard to the church. Eeign of the saints. 4. The whole
creation joins in the praise. No more curse. Implies not the salvation
of devils, and all the wicked, but the opposite. A renovated earth the
inheritance of the perfected church. Glimpses of this elsewhere in the
Bible. 5. Overwhelming evidence of our Lord's divinity.
LECTURE XVII.
THE KEIGN OF THE LAMB ; ITS AGENCIES AND RESULTS.
Chap. 6: 1— S: 1.
The Lamb unsealing the book, Christ reigning. Kelation of these
seals to the trumpets and vials. Seal 1. Christ, in His gospel, conquer-
ing. All these agencies come at the call of the living creatures. Seal 2.
War smiting the earth in its social joys. Seal 3. Want smiting the sup-
ports of its life, both of body and soul. Seal 4. Death, by all these in-
strumentalities, smiting the life itself. These four comprise all the
agencies of the church, and Providence. Not confined to particular pe-
riods. Seal 5. The spiritual church bleeding, waiting, praying. Long
period of conflict. Seal 6. Triumi^h, in three parts : (1.) Power of the
world overthrown, revolutionized, and all enemies destroyed. (2.) Saints
prepared during' this delay by the Spirit's sealing. (3.) Their number
and glory perfected. Seal 7. End of all conflict, The eternal Sabbath.
Mote. The half hour's silence.
LECTURE XVIII.
the geeat eevolution.
Chap. 6 : 12-17.
The overthrow radical and universal. Shows the world's essential un-
godliness. Questions in regard to physical changes and to instrumen-
talities, here excluded. Does it teach a complete moral revolution ? T
Meaning of these symbols. Literal events impossible. Interpretation,
fixed in the old prophets. (1.) Is, 13. (2.) Is. 34: 4, &c. Striking
parallel : (3.) Joel 2 : 28-32. (4.) Hag. 2.
18 SYNOPSIS OF LECTURES.
II. Meaning of this passage not satisfied by any past changes effected
by Christianity. What it does require. Includes also past triumphs.
The Christianized Paganism of modern civilization. Changes wrought
not to be underrated, nor overrated. This moral earthquake required,
(1st.) By the ungodliness of all governments, and of political principles.
(2d.) By the whole habits of social and business life being divorced from
God. (3d.) By the character of education, its spirit and aims. (4th.) By
the extent of Sabbath desecration. (5th.) By the defection of the church
from the primitive model. All that worldly men live for, doomed. To
each that day of wrath may be near. Flee.
PAET Y.
ITS CONFLICTS AND TRIUMPHS.
Chap. 8 : 2.— Chap, 11 : 18.
LECTUEE XIX.
THE PKAYEKS OF THE SAINTS.
CuAF. 8 : 2-6.
Design of this section, As the seven seals show Christ's agency, the
seven trumpets show the working of the human agencies employed or
resisting. Cover the same ground. 1. The seven angels and trumpets.
All human and created instrumentalities called forth by influences sent
out from the throne. Angels the appropriate symbols of these, there-
fore. 2. The incense and prayers. The angel : the divinely appointed
agency by which these prayers are called forth. Incense : Christ's inter-
cessions. All judgments in answer to prayer. No unanswered prayer.
Answered not according to form, but ultimate design. Influence of
prayer on an ungodly world. 3. Fire of the altar. Truth of Christ cru-
cified in contact with the world. Like fire, in the heart, and in the na-
tions. Hence these commotions. Scripture parallels. The power of
truth and of prayer.
LECTURE XX.
THE EARTHLY GOOD SMITTEN : THE FIRST FOUR TRUMPETS.
Chap. 8 : Y-13.
These angel trumpeters ; warning for all. Prepared from the begin-
ning. Though successively called forth, these agencies then act simul-
SYNOPSIS OF LECTURES. 19
taneously. 1. First four, a separate group. Smite the whole worldly
Bystem, the land, the sea, the fountains, and the lights. " Earth" and
*^ heaven," symbols, not of place, but character; of things earthly and
heavenly : of the earthly and heavenly sphere. 2. Instrumentality and
effect of each. (1.) The storm of war upon consolidated social order. (2.)
Overthrow of government in anarchy and blood. (3.) A church becom-
ing a political or earthly power, and poisoning the purest springs of hu-
man happiness. (4.) No new instrumentality introduced, but as the final
effect of all these, the world's lights darkened. Three instrumentalities
BO different cannot symboKze events so perfectly similar as the various
inroads of the northern barbarians. 3. Design of each, and their apph-
cation to the whole history of the church in its relation to the world dur-
ing the early and middle ages. The prediction of the angel in mid-
heaven ; these calamities may well awaken apprehension of more terrific
woes, 4, Apjjlication to all succeeding ages, and to the present. Admo-
nition to the church and the world.
LECTURE XXI.
the soul smitten : the cuese oj!' eeeok. eieth trumpet.
Chap 9 : 1-11.
The earthly good, though smitten, stUl trusted. Kesult. The fifth
angel. Scor'pionlociists, Jiordes of soul-destroying errors. 1. Their origin.
A fallen star, a spiritual power degenerated into an earthly. Hence,
having the keys of hell, instead of heaven. 2. Their forms ; strange and
unearthly. "Doctrines of devils." 3. Their king: Satan. 4, Their
commission : peculiar, not against earthly good, but the souls of the un-
sealed. Cannot hurt God's children. Cannot kill or destroy the unsealed
race, but only torment. Danger of unbelief. This torment unendurable.
5. The limit to this infliction. Five months, not all the year. No de-
ception can last. Such errors, limited in their very nature, die in their
own desolations. Observe, (1.) The sin of unbelief produces the curse
of error. Observe, (2.) Special examples: apostacies and delusions of
the middle ages ; Mohammedan, Papal, and Greek. Spiritual despot-
ism. Illustration of verse 6 : death itself no escape. 2 Thess. 2 : 3-12.
Observe, (3.) The value of the Bible. Observe, (4.) Sealing of the Spirit
the only security.
20 SYNOPSIS OF LECTUKES.
LECTURE XXII.
THE EEACTION OF THE WOKLD's POWEE AND WISDOM. SIXTH TETJMPET.
Chap. 9 : 12-21.
First and second woes ; cause and effect. Cause ever working. The
principles are here described, before the organized systems they pro-
duced, which are described in latter part of the book. The sixth trum-
pet. 1. The second woe comes at the call of the Intercessor in answer to
prayer. 2. Its agencies. The powers tormented by this spiritual des-
potism, and restrained by it. "In the Euphrates;" in the nations
supporting the spiritual Babylon. They are summed up under a four-
fold classification ; love of power, of wealth, of sensual pleasure, and of
knowledge, 3. How restrained. By the delusions that tormented them.
Prepared for the moment appointed of God. Historical illustration. 4.
Extent of influence. "Myriads of myriads;" yet limited to two of
these. The world's power and its wisdom embrace all. So the two
beasts of chapter thirteen, 5. Their true character. The cavalry of
heU. Their twofold means of inflicting injury ; violence and serpent
cunning. Impossible to locate this on any particular event of history.
Whole history of the church f uU of illustrations. 6. Their utter incom-
petency to produce repentance. The sins mentioned express the un-
godliness and immoralities of all spiritual delusions.
Inf. 1. The divine authorship manifest. 2. The inveteracy of human
depravity.
LECTURE XXIII.
THE GEACIOUS DIVINE AGENCY, AND THE HUMAN INSTEUMENTALITY WHICH
it provides.
Chap. 10.
Necessity of a different agency in order to salvation. The next four
leading symbols show what this is. 1. The mighty angel. The pres-
ence and power of Christ in His church. The ojjen book, the Gospel.
The seven thunders, whose utterances were unwritten : the mystery of
His almighty power in grace and providence. No more delay. 2. T/ie
human instrumentality. The seer himself becomes a part of the sym-
bolic scene. The church not only to see and adore, biat to be the channel
of the grace. The little book received and eaten ; the truth incorporated
into the spiritual life. Expresses itself as a divine testimony. " Again."
True nature of the church's testimony.
SYNOPSIS OF LECTURES. 21
LECTUEE XXIV.
THE WITNESSING CHTJECH, AND THE EULE AND SUBJECTS OF HEB
TESTIMONY.
Chap. 11 : 1, 2.
How is the charge just given to be fulfilled ? I. The act of measuring.
Truth must be ascertained. The divine rule. Human opinions worth-
less. The written word, II. Objects to be measured. (1.) The tem-
ple. God dwelling in and among men. Christ and His mystical body.
True unity of the church. All human ordering excluded. (2.) The
altar. Blood of atonement. (3.) The worshippers. A separate and
consecrated priesthood. Adherence to the cross and crown of Jesus.
We have here another picture of the true church. The whole matter of
her testimony.
LECTUEE XXV.
the pow^e of the woeld in and over the visible ohuech.
Chap. 11 : 2.
Unmeasured things. 1. Externals of the church given over to the
worldly minded. Such mere externals to be rejected. How fulfilled.
2. The period of this desecration limited. Precisely defined in the
divine plan and purpose ; and hence encouragement. But why so
specific ? Not that we may antedate events. Yet a very important use.
Location of these periods in history impossible. Theory of a day for a
year uncertain. Early purity of the church brief. Assumed dates of
606 and 755, etc., unsatisfactory. The beginning in each place known
only to God. This indefiniteness does not lessen the value of these
numbers. They symbolize the enemy's failure. Their previous typical
and historic use. Their comparative value evident and precious. What
is your position ?
LECTUEE XXVI.
the poweb of a chuech, witnessing by hee worship and goveenment,
during these coeeuptions.
Chap. 11 : 3-10.
Necessity and difficulty of faithful witnessing. This whole passage
the words of the angel ; its design. 1. Who are these two witnesses ?
22 SYNOPSIS OF LECTURES.
The two great functions of the church by which her testimony is borne ;
her worsldp and discipline. Nature and importance of these to this end.
2. Power of these witnesses. Like that of Moses and Elijah. Effect of
a rejected Gospel. Slaying saints is not killing the witnesses. In per-
secution their voice the clearest. 3. Killing them. By corruption of
worship and discipline. By the beast from the pit, the worldly power
and wisdom. 4. Their dead bodies preserved. Lifeless forms ; dead
churches favourites with the world. Preserved in the streets of the
great city, in the organizations of a corrupt and apostate church. These
princijjles always working. Began early ; at length in almost the whole
church. Does it imply a universal silencing of these witnesses at once ?
Present alarming tendencies.
LECTUEE XXVII.
THE VITALITY OF GOD's WITNESSES, AND THE TRIUMPH OF A PUEELY
SPIRITUAL TESTIMONY.
Chap. 11 : 11-13.
These witnesses indestructible. 1. Their safety is in delivering their
testimony. Only when they cease to testify are they killed. 2. Their
speedy reviving. The brief suspension of life enough to show their
entire dependence on the Holy Spirit. He is the Author of their reviv-
ing. A revival of pure religion is a reviving of pure worship and dis-
cipline. 3. Elevation of these witnessing agencies to a purely spiritual
and heavenly sphere. 4. Effects of this. Overthrow of the world's
power in the church. " Seven thousand names of men :" all mere hu-
man authorities and opinions. The church cleansed and God glorified
in it. Second woe ended. All the revelations of the sixth trumpet
viewed in connection. All relates to the deliverance and purifying of
the church. The restoration of Pentecostal times. Glorious prospects.
No new agent intimated. The Spirit our hope. Present duty and en-
couragement.
LECTUEE XXVIII.
the triumph.
Chap. 11 : 14-18.
Seventh trumpet calls ujzon a grand vision of victory. Comprehen-
siveness of these visions. 1. Celebrates the triumph as completed.
SYNOPSIS OF LECTUKES. 23
Includes all triumphs from the beginning. By no other agencies than
those already revealed. Except the final acts of vengeance and of love,
to end the conflict. 2. It consummates redemption. This the idea of
the ^^ seventh." The last woe. Qiiickly follows the second in its very
nature always. A long period of triumiahant witnessing may intervene
before the end comes. This language, however, describes not merely
the commonly expected millenium. It is Christ's eternal reign on the
earth. This in harmony with other Scriptures. Whole history of the
kingdom points to this. This song of the elders requires it. Living
creatures of chapter fourth and fifth, etc., no longer present, the
life being now perfected and actually possessed. This song not one of
expectation, but of thanksgiving : all enemies destroyed. The curtain
falls. The new heavens and the new earth.
INTRODUCTION,
CHARLES HODGE, D. D., L L. D.
It can hardly be questioned that a portion of our brethren,
both in this country and in Great Britain, pay undue atten-
tion to the prophetic parts of Scripture. On this account
they have been designated the "Prophetical School." While
there are many exceptions, it is yet a characteristic of this
class of writers, that they seem more concerned in future
hopes than in present duty. They have no faith in the con-
version of the world mider the present '•' dispensation of the
Spu-it." They often speak in disparaging terms of the work
of the Spirit, saying that the gospel has never yet converted
a single town or village, and that it is therefore vain to expect
that it will convert the world. The world, according to then'
theory, is to be converted through the teri*ors and judgments
attending the second advent of Christ: not otherwise, and
not before.
GENERAL NEGLECT OF THE PROPHECIES.
While all this is true, it is still more obviously true, that
the great majority of Christians, and of students of the Bible,
unduly neglect the prophecies. The historical books of the
Old Testament are far less interesting than the evangeHsts of
the New ; so the doctrinal writings of the Old Testament
have less to command the attention tiian the doctrinal in-
structions of the New. To the mass ol ^ible readers the
doctrinal and practical portions of the Scrijatures have more
11 INTRODUCTION.
interest than the prophetical. Another cause of the com-
parative neglect of the latter is found in the fact that they
contaiu much that is peculiar and hard to be understood.
They require more study, more strict and well-considered
rules of interpretation, with more self-command and self-
subjection to the laws of exegesis, which nothing but neces-
sity will induce the student to adopt. The difficulty attend-
ing prophetic interjjretation is sufficiently attested by the
number of failures exhibited in its history. The views that
have been given of the visions of Ezekiel, of Zechaiiah, of
Daniel, and of the Apocalypse, are scarcely less numerous
than are the authors who have attempted their exposition.
It is no wonder, therefore, that those who do not feel any
special vocation to the work show so little alacrity to enter
upon a field which is strewn with the wrecks of the labours
of their predecessors.
Besides, the remark has often been made that the study
of the prophecies either finds a man insane or makes him so.
Although this remark is unjust, and is contradicted by nu-
merous examples, — by none more conspicuous than that of
the sainted Dr. Ramsey, — it nevertheless contains enough
truth to render it a warning. It is true that the habit of
mind induced by efforts to solve enigmas deemed of the ut-
most importance is more or less abnormal. One becomes
disposed to accept what, ia the judgment of ordinary minds,
is all but impossible : to regai'd as certain, and to estimate
as absolutely conclusive, what ordinary men consider doubt-
ful or of very little weight. The members of the " Propheti-
cal School" sometimes believe confidently that in which
none but themselves have the slightest faith. Many, for ex
ample, believe that the expressions in which the Scriptures
describe the destruction of the world, such as that the hea-
vens and the earth shall be burnt up, shall pass away, and
be melted with fervent heat, imply only the partial destruc-
tion of the wicked; that after this destruction — which is to
change the earth less than the deluge did — men will continue
to be born and die, to be convinced and converted, to all
eternity. And even when they do not entertain opinions so
■contrary to the general faith of the Church, they hold, with
INTRODUCTION. Ul
the greatest confidence, views widely at variance with each
other. Thus, some hold that Babylon of the Apocalypse is
pagan Rome, others that it is Papal Rome, others that it is
the Papacy in its worldly power.
While what has just been said does in some measure
account for the general neglect of the study of prophecy,
it does not by any means justify that neglect. " All Scrip-
ture is given by inspiration of God, and is profitable for
doctrine, for reproof, for correction, for instruction in right-
eousness, that the man of God may be perfect, thoroughly
furnished unto all good works." 2 Tim. 3: 16, 17. As the
prophecies are a part of the Scripture, they are given by in-
spu'ation, and are useful for all the purposes above stated ;
and the man of God, whether he be layman or minister, can-
not be properly furnished for his work, unless he be well
versed in the knowledge of this department of revelation.
This, however, as ah-eady remarked, is far from being the
case, either as to the people or the ministry. Many even of
our oldest ministers, if asked the meaning of some unfulfilled
prophecy, must answer, not merely that he does know, which
might be excusable, but that he has never examined the
question, which would be, as a general thing, inexcusable.
If asked to state the peculiar principles of prophetic inter-
pretation, he will have to answer that he has never studied
the subject. Questions so important as these may be pre-
sented: What will be the future of the Church militant?
Is it to be a splendid earthly kingdom, with Chi'ist at its
head, or a spmtual kingdom, consisting of " righteousness,
and peace, and joy in the Holy Ghost ? " What will be
the "new heavens and new earth," that shall be introduced
when the heavens and earth which now are shall have passed
away? These ever-recurring questions, which concern the
very nature of our eternal fu.ture, cannot be answered with
any intelligent confidence by multitudes even of our oldest
ministerial bretkren. The faith of most Christians upon this
subject rests upon tradition. That is, they believe in rela-
tion to it what the mass of Christians for the last thousand
years have believed, and for that reason. This, certainly, is
wrong. A whole department of the revelation of God ought
IV INTKODUCTIOISr.
not to be thus neglected. The treasures of truth contained
in the prophetic writings ought not to be thus undervahted ;
and we are offenders and losers if we close our eyes in the
hght which these writings throw upon the future of the
Church.
WHO WERE THE PROPHETS ?
When any one who has hitherto been guilty of this neglect
of prophecy is providentially called to make them a subject
of study, the first question which presents itself is, Who
were the prophets 1 What constituted a man a member of
that sacred class, and what were the functions of his office 1
We whose great blessedness it is to have been taught from
infancy to believe all that the Bible teaches, are happily freed
from the necessity of discussing these questions at the bar
of reason. Every Christian admits the Bible to be the word
of God in the sense that whatever it says God says ; and
therefore, the " thus saith the Lord " is for Chi-istians the
last and highest evidence of truth. The Bible clearly teaches
that a prophet is a spokesman — one who speaks for another ;
so that what one says the other says. The man, therefore,
who stands in the relation of prophet to God, is, so long as
that relation subsists, the mouthpiece of God : the thoughts
which he utters are the thoughts of God, and his words are
the words of God. Hence it is that the sacred writers so
uniformly renounce any self-derived authority for their mes-
sages, and claim for them the authority of God, and that
they so often begin their discourses with the words, " Thus
saith the Lord." This gives us the clearest and simplest
idea of inspiration, and the clearest idea, also, of what it was
to be a prophet. A prophet was a man inspired : a man
under such an influence from the Spirit of God as rendered
him an infallible messenger fi'om God. Hence the Jews
were accustomed to divide their sacred books into "the Law
and the Proi^hets," a classification sanctioned also by the
Apostles. Acts 26 : 22 ; Eom. 3 : 21. As the Law, or
Pentateuch, was written by Moses, the greatest of the Old
Testament prophets, it follows that all the sacred writers of
the Old Testament were prophets, that is, inspired men —
INTRODUCTION. V
men called to be the messengers of God. All men ordained
to the ministry, whether under the old dispensation or the
new, are in one sense messengers of God. We are therefore
taught further, that none but inspu-ed — that is, infallible —
messengers are called prophets. This, under both dispensa-
tions, was the discriminating difference between ordmary
teachers and prophets. This distinction is made specially
clear in 1 Cor. 14, and in E^Dh. 4 : 11. In the latter passage
prophets and teachers are clearly distinguished. All pastors
were teachers, but they were not all prophets. That is, it
was insj)iration — often including revelation, 1 Cor. 14 : 30 — ■
which was the essential characteristic of a prophet. There
was, however, a distinction among the prophets themselves.
Some were permanently insj)ii'ed, and were recognized as
the ofl&cial organs of God among His peojDle. Such were the
Apostles, and such was Moses. Others were only occasional
recipients of that divine influence which made them pro-
phets. Hence the AjDOstles spoke to them and of them as their
official inferiors. 1 Cor. 14 : 37. Hence, also, we hear of
their receiving sudden revelations. 1 Cor. 14 : 30. And hence,
under the Old Testament, the prophets often speak of " the
word of the Lord " coming to them ; of " the hand of the Lord
being upon them ;" and other forms of expression are em-
ployed indicative of occasional accessions of divine influence.
It seems, however, that there was a class of men who were
recognized as the sj^ecial organs of God in dealing with the
people, and who were, so to speak, prophets by profession :
men to whom persons of all conditions — kings and widows —
resorted when they needed special instruction from God.
Such a class did exist, and it seems, from 1 King 18 : 4, to
Lave been at times Yerj numerous ; for we are told that
Obadiah took " an hundred proj)hets of the Lord, and hid
them by fifties in a cave," on account of the persecution by
Jezebel. However, Ehjah was able to say, in the same
chapter, vei'se 22, " I alone remain a proj^het of the Lord."
When, therefore, we read of " the schools of the prophets,"
"we are not to understand schools consisting of prophets, but
schools presided over by proj)hets, m which young men were
trained for the prophetic office. For it is to be remembered
VI INTRODUCTION.
that the prophets were teachers, and needed to be instructed
in' the rehgion and in the history of the people. It is not
the ordinary mode of God's deahng with His people, to do
by supernatnral agency what can be effected by natiu'al
means. For that part of the prophet's work for which a
man could be prejiared by human training, such training
was employed ; and from this class of trained men, as a
general rule, were taken the recipients of those supernatural
gifts which made a man a prophet in the strict sense of the
word. It is no less true that the word was sometimes
popularly used, in a looser sense, to designate holy men,
who enjoyed peculiarly intimate relations with God. Thtis,
in Psalm 105 : 15, it is said, " Touch not Mme anointed, and
do My prophets np harm. This language was used of the
patriarchs, specially of Abraham, who had intimate fellow-
shij) with God, and to whom He revealed Himself as He did
not to the world.
A prophet, then, was a teacher sent of God. He received
his designation, not from the nature of his message, but
from its soiu'ce. It mattered not whether the message re-
ferred to past sins, or to present duties, or to future events.
If it came immediately fi'om God, if the messenger could say
" Thus saith the Lord," if the word of the Lord was put
into his lips, and he was commanded to deliver it to the
people, then he was a prophet. Jeremiah describes his
inauguration when he says, " The Lord put forth His hand,
and touched my mouth. And the Lord said unto me. Be-
hold, I have j)ut My words in thy mouth," — Jeremiah 1 : 9,
— and " Whatsoever I command thee, thou shalt speak,"
verse 7. And David said, '' The Spirit of the Lord spake by
me, and His word was"*in my tongue." 2 Samuel 23 : 2.
Hence, constantly in the New Testament the testimony of
the Old is quoted, not as the testimony of men, but as that
of God. The formula of quotation is usually " God said," or
" The Holy Ghost said," or " The Holy Ghost by the mouth
of the prophet said." The most didactic statement, how-
ever, of the nature of prophecy, or of what constituted the
peculiar distinction of a prophet, is to be foimd in 1 Peter
1 : 20, 21, " No prophecy of the Scripture is of any private
INTRODUCTION. Vll
interpretation. For tlie proi^hecy came not in old time [at
any time] by the "will of man ; but holy men of God spake
as they were moved by the Holy Ghost." No prophecy is a
man's own interpretation of the will or purpose of God. It
does not come fi-om hunself, from his own wisdom, experi-
ence, feelings, or foresight ; but holy men of God spake as
they were moved by the Holy Ghost. It is here denied that
the prophets uttered their own thoughts, or used theu^ own
language. It is affirmed that their thoughts were the
thoughts of God, and their words the words of God ; so
that, in the strictest sense of the terms, what the prophets
said God said. It is to be remembered that the word j)ro-
phet is used by the apostle in this connection in a sense
which mcludes all the sacred writers.
Besides this comprehensive sense of the term, which makes
it iaclude every man who was the organ of God, or inspired,
it is also used in Scriptvu-e in a narrower sense. It is to be
borne in mind that Israel was saved " in hope :" they waited
patiently for the good things to come. Their whole system
was predictive, or typical : a shadow of the things that were
to come. The plan of salvation was the same for them as
for us ; but it was revealed slowly, by a process of historical
and doctrinal development. There was to be a redemption.
That redemption was to be by blood. There was to be a
Redeemer. That Redeemer was to unite in Himself all the
offices of Prophet, Priest, and King, and in his Person the
attributes of God and man. He was to subdue aU nations.
His kmgdom, and with it true religion, were to extend to the
ends of the earth. To Him every knee should bow, and
every tongue should swear. The patriarchs obtained a good
report thi'ough faith, but received not the promise, God hav-
ing provided some better thing for us, that they without us
should not be made perfect. It was not the pui-pose of God
that the great work of redemption should be consummated
in the days of the fathers, so as to exclude the milhons who
since their time have enjoyed its benefits, and the millions
more yet to come. Everything under the old dispensation
pointed to the future. Toward the expected Redeemer every
eye was directed : His Person, His work, and the blessings
Vlll INTRODUCTION.
of His advent, became the great object of all prophetic in-
struction. The sins of the people were reproved, judgments
were denounced, restoration and favour were promised, all
in a theocratic form, or with distinct reference to the great
scheme of redemption which had been announced from the
beginning,
Hence it unavoidably came to pass, that the general char-
acter of the prophets, as inspired teachers, became more and
more merged into that of predicters. Foretelling the future
had always been one of the great functions of their office ;
and hence the question, " Is there no more a prophet of the
Lord in the land ?" was the constant and anxious iuquiiy of
both prince and people when then- horizon was overcast. And
throughout the New Testament, the j^redictions of the Old,
as fulfilled in Jesus of Nazareth, are apjDcaled to as proofs of
His Messiahship. This distinction between the prophets, as
inspired men and as predicters of the future, was early re-
cognized by the Jews. This is the ground of the division
which they made of their sacred books into three classes :
the Law, the Prophets, and the Hagiograjjha ; the Law
being of course the Pentateuch ; the Prophets those whose
writings are characteristically predictive ; and the third class
all others, differing greatly among themselves, which did not
fall under the other heads. This distinction seems to be
clearly recognized in the New Testament, as in Luke 24 : 44.
In the Church it has been universally received, so that, when
the Prophets, or the prophetic writings, are spoken of, every
one understands what books of Scripture are referred to.
A prophet, therefore, in the comprehensive sense of the
word, means an insj)U'ed man : one employed by God as His
infalhble organ of communication with men. If the word be
taken in its stricter Scriptural sense, it designates those
selected to reveal the puri:)oses of God in relation to the
more or less remote futui'e of the Church and of the world.
NATURE or THE PROPHETIC INFLUENCE.
The second question for the student of prophecy to answer
•concerns the peculiar influence which constituted a man a
proi)het : its nature, and its subjective effect uj)on its reci-
INTRODUCTION. IX
pieut. The Scriptures describe it when they speak of the
power of God, or the hand of God. or the Spuit of God,
coming upon him, or state that he sj)oke as he was moved
by the Holy Ghost. Although it is impossible for us to un-
derstand or to explain how the Sj)ii'it of God operates ujDon
the soul, so as to determine its character and acts, yet it is
clearly revealed that He does thus operate, while much is
revealed, both negatively and positively, of the effects thus
produced.
The Bible everywhere teaches and assumes that there is a
God ; that this God is a spirit, a self-conscious, intelligent,
voluntary agent ; that He is everywhere present and active ;
governing all His creatures, and all their actions ; acting with
means, through them, or without them. It is the denial
of one or the other of these Scriptural truths which lies at the
foundation of all the philosoiDhical and religious eri'ors of
our age. Hence the necessity of the people being thoroughly
imbued with the philosophy of the Bible, which is the philo-
soj)hy of God.
As God is everywhere present, and everywhere active,
there are different classes of events which differ according to
the relations which they bear to the divine efficiency. First,
those which are called natural, which are due to forces in-
herent in the creature, whether physical or mental, in the
production and control of which God exercises no other
power than that which is constant and universal : a power
which, so far as we know, adds nothmg to the efficiency of
the second causes themselves. Thus, in the ordinary changes
of climate, the occurrence of heat and cold, of rain and snow,
natui'al causes are efficient to the production of such effects,
although constantly guided by the will and power of God.
Thus, also, when a man thinks, speaks, or writes, he acts in
accordance with his nature ; the effects produced do not
exceed the power with which, as a creature, he is endowed.
All these are, in the proper sense of the words, natm-al events.
In a second class of events, however, there is a manifesta-
tion of intelligence and will, which are not attributes of mai>
ier. Even naturalists teach us that " life is. not the product
-of organization, but organization the product of Ufe." Muck
3
X INTKOUUCTION".
less is intelligence, will, consciousness, or conscience, tlie
product of unintelligent matter. No combination of the
molecules of matter can rationally account for either life or
intelligence. They must be referred to the intelligence of
God. But as the effects here alluded to are produced in the
exercise of the potentla ordinata of God, we are not accus-
tomed to sjDeak of the organization and growth of plants and
annuals as supernatui'al events. They are natural, because
produced in accordance with the uniformly acting laws of
nature.
There is, however, a thii'd class of effects, due to the power
of God without the co-operation or intervention of any
second causes whatever ; that is; they are to be referred to
the iiximediate efficiency of God. Such are creation, regen-
eration, revelation, inspiration, and mu'acles. Mu'acles are
distinguished from the other events with which they are
classed, in that they belong to the external or sensible world.
There are such events, and it is j)roper that they should have
a distinctive name. When our Lord said to the leper, "I
will, be thou clean ;" or to the blind man, " Receive thy
sight ;" or to Lazarus, " Come forth," there was no secondary
cause brought into action ; nothing intervened between the
will of Christ and the effect ; and as these were sensible
events, occurring in the external world, they determine the
definition of a mu'acle.
When the Spirit of God quickens, or brings to life, a soul
spiritually d^ad, there is no intervention or co-operation of
second causes. Such co-operation, in the case of infants at
least, is seen to be inconceivable, or impossible. Regenera-
tion is an act of God's almighty power, which precludes all
co-operation. This is the proper sense of the term " suj^er-
natiu'al ;" and it is in this sense that the influence by which
a man was made a prophet was supernatural. He did not
become such by any natural process whatever. The Spirit
of God came upon him. His thoughts were not the product
of his ovm mind, nor were liis words of his own selection.
What he spoke God spoke. The first great point to be
learned concerning these holy men of God is, that the influ-
ence under which they spoke was not natural, but super-
INTRODUCTION. XI
natural. This latter word, however, is used by writers of
the highest class iu meanings so diiferent that to determine
the sense in which it should be understood is a matter of
great difficulty and importance.
The true sense of the word " supernatural " is determined
by that of the word "natural," and the meaning of "natural"
by that of " natui-e." But, unfortunately, few words are
used in such a variety of senses as the word "nature." Very
often it means the external, sensible world. This is the
meaning commonly attached to it when we speak of the laws,
or the phenomena, or the forces of nature. All natural
forces are universal, uniform, blind, and, as the moderns say,
are correlated ; they are mutually convertible, and relatively
equivalent. So much heat will produce a given amount of
motion ; and so much motion will i^roduce the precise
amount of heat expended iu its production. If this is the
proper sense of the word " nature ;" if everything that is
natural is physical, then whatever is voluntary, intellectual,
or moral, is supernatural. This is the sense in which the
"word is used by Coleridge, and by Dr. Bushnell in his work
on " The Natui-al and Supernatural." So also Huxley, Tyn-
dall, and other modern scientific men, when they deny that
there is anything " spontaneous" in nature, mean by " na-
ture" the external world. They intend to deny that there is
any manifestation of inteUigence or will in the phenomena of
nature.
Much more commonly, and more in accordance with the
signification of the word, nature is made to mean everything
made or produced. Then everythmg is natural which is due
to the efficiency of created agents, or of second causes ; and
that only is supernatural which is divine. According to the
great body of theists, there is a constant conciu'sus or co-
operation between the First and all second causes ; and ac-
cording to some of them, of whom the Duke of Argyle is an
example, this concursus is the only supernatural element in
the ordering of the universe. In his "Eeign of Law," he
teaches that God never acts except in accordance with law,
and by means of second causes. Even a mh-acle he defines
to be an event broiight about under the direction of God,
XI] INTROBDCTION.
through some law of nature unknown to us. By law, in this
connection, must be meant a uniformly acting force. But
how can that be a imiformly acting force which caiases iron
to float, the blind to see, or the dead to Hve ? According to
this use of the word, a miracle is no more supernatural than
any other event since the creation ; indeed, the Duke says
that the creation itself was by law. Another consequence of
this definition of the term is, that it makes all events equally
supernatural, because the divine efficiency is operative in all.
There are two senses of the word "supernatural" which
should be adlaered to, because they are graven uj)on the miud
of the Chiu-ch. The first is that which characterises the
efficiency of God when it acts without the intervention of
any second cause, as in creation, in miracles, in revelation,
inspiration, or regeneration. The second is based upon the
clear distinction made in the Bible between the j^rovidential
efficiency of Gl-od, acting constantly and everjTvhere, and the
gracious oiDerations of His Spirit, who distributes His gifts
severally to each one as He wills. Hence the latter are dis-
tinguished fi'om the former as supernatural. Thus, while
iucrease of strength or knowledge is natural to man, faith,
repentance, and all the graces of the Spirit, are supernatiu-al.
We may seem to be wandering from our subject in devot-
ing so much sj^ace to the discussion of the meaniug of a
word ; but when we say that the prophets spoke under a
supernatural influence, it is well to know what we mean : we
mean that they were under such an influence as gave to their
'^thoughts and words the authority of God.
THE STTBJECTrVE EFFECT OF THE PROPHETIC INFLUENCE.
On this point it is to be remarked, that the effect was dif-
ferent in different cases. The neglect of this obvious fact
has led to much confusion and misreiDresentation. Because
certain phenomena attended the j^rophetic inspiration in one
case, it has been inferred that they were characteristic of aU
cases. The Ai:iostle, however, tells us, that God of old spoke
to the people in " divers manners" by the prophets.
There are three general views as to the state into which
this divine influence brought its subjects. The first is, that
INTKODITCTION. Xill
they were thrown into a state of furor. They were maniacs.
Their senses ceased to make upon them their normal im-
pression. Then- control over then- minds was lost. They
"were imconscious of what they said, and when restored to
consciousness, were entirely ignorant of all that had passed.
Such, according to the Montanists, was the state of the an-
cient prophets when under this supernatural influence. This
condition they called " amentia." So Tertulhan said that,
when a man saw the glory of God, and spake dh'ectly to Him,
he of necessity lost his senses.
Secondly, even Hengstenberg, in the first edition of his
Christology, came very near this' doctrine of the Montanists.
He said that the Christian fathers were right in renounciug
the Montanist theory of amentia^ but wrong in repudiating
that of ecstasia. What does ecstasy mean *? Tertullian, in
the passage above referred to, uses the words as synonymous :
" Defendimus in causa novae prophetiae, gratiae ecstasin, id
est amentiam, convenu-e."-^ The word, howevei-, is used for
any violent disturbance, either of the mind, produced by
strong emotion, whether of terror, astonishment, or joy, or
of the imagination. It is, indeed, too comprehensive m its
apphcation to afford any definite notion of its miport. In
the New Testament it is three times rendered " trance."
Acts 10 : 10 ; 11 : 5, 22. Elsewhere it is^ used for amaze-
ment or terror. Mark ^ : <^2 ; Luke 5 : 26 ; Acts 3 : 10 ;
16 : 8. The usage of the word, therefore, in Scripture does
not determine its meaning when used with reference to the
prophets. Hengstenberg, as may be gathered from his
whole dissertation, understands prophetic ecstasy to have
been, — (1.) An abnormal, unnatiiral state. The mind, and
the power of perception through the senses, were not in
their ordinary state ; (2.) That this abnormal condition was
not only a matter of consciousDess to the prophet himself,
but produced effects visible to others. As in 1 Sam. 10 : 6,
it is said of Saul, " The Spirit of the Lord shall come upon
thee, and thou shalt proj)hesy with them, and shalt be turned
into another man." In verse 11, also, the people are repre-
1 Henstenberg, Christologie, Band iii., Zweite Abtheilung, p. 158.
Xiv INTRODUCTION.
sented as saying, " What is this that has come upon the son
of Kish ? Is Saul also among the prophets V In 1 Sam. 19,
it is narrated that Saul sent messengers three times to ap-
prehend David, and every time they aj)proached the company
of projjhets that surrounded Samuel and David, they were
seized with the influence, and began to prophesy. At last
Saul himself determined to go ; " And the Spirit of God was
uj)on him also, and he went on and prophesied. . . And
he stripped off his clothes also, and j)roi)hesied before Sam-
ixel in like manner, and jjay down naked all that day and all
that night. Wherefore they say. Is Saul also among the
prophets'?" Tholuck,^ with whom Hengstenberg seems gene-
rally agreed on this subject, refers, in illustration of the pro-
phetic state, to the " jerks," as they were called in this
country. The " jerks" were violent, involuntary bodily agi-
tations, which at times, both here and in North Germany,
attended revivals of religion. It frequently haj^pened that
even those who came to mock were seized by the sympathetic
influence, and became as violently affected as any of the
others. Hengstenberg also refers, as evidence that the pro-
phets were "beside themselves," or "out of their senses," to
the fact that by worldly men they were thought to be insane.
2 Kings 9 : 11. He quotes C. B. Michaelis in supjiort of
this view, who says, " Videbantur vulgo prophetae non satis
comj^otes mentis." DeHzseh, to the same effect, says that,
exorfj'jac, to be out of one's senses, is antithetical to owc/'poukct),
to be self-possessed, or to be sober minded. Another charac-
teristic of the prophetic influence or state, according to these
vpriters, was that it was sudden and brief, or, as Tholuck
calls it, momentary.
Reference is also made to the cases of Peter and Paul.
Of Peter it is said, Acts 10 : 10, " He fell into a trance, and
saw heaven oj^ened." The Greek word rendered trance in
all these cases literally means ecstasy. Hence the condition
in which these apostles were while in a trance is regarded as
illustrative of the prophetic state in general. A trance, as
defined by i)hysiologists, is a state of catalepsy, where the
f
1 Propheten und ihre Weissagiimgen, Hamburg, 1861.
' INTEODUCTION. XV
subject is profoundly asleep as to the body, but awake as to
the soul. The mental state, however, of a man in ecstasy is
often described as that in which the understanding — or dis-
cursive faculty — is dormant, and the reason — the intuitive
faculty — is active. The prophets, it is said, were seers ; they
saw by intuition, or immediate vision, all that they revealed.
Even Principal Faii-bairn, in his admirable work on Pro-
phecy, says, " The ancient view of the prophetic state is
beyond doubt substantially correct. It supposes the pro-
phet, when borne away by the influence of God's Spirit, to
have been transjjorted out of his natural condition into a
higher, a siDiritually ecstatic state, in which, losing the sense
and consciousness of external objects, he was rendered ca-
pable of holding du-ect intercourse with heaven, and, surren-
dering himself wholly to the divine unj^ressions conveyed to
his soul, he for the moment ceased from his ordinary agency,
as one released from the common conditions of flesh and
blood, and entered into the piu'ely spii-itual sphere, to see^
the vision of the Almighty."^
It has already been admitted that the subjective influence
of the divine afflatus was no doubt different in different
cases. It is no doubt true, that the power of the Spirit
coming upon a man was at times attended by utter prostra-
tion, or violent agitation. But this does not prove that these
were the uniform, or even the common attendants of prophetic
inspiration. Because the "jerks," so called, accompanied
certain revivals of religion, it does not follow that they
are a characteristic of every true conversion, or even of every
revival.
The common opinion of the Chiwch in all ages upon this
subject has been, that neither the body nor the mmd of the
■projihets was thrown out of its normal state by the coming
of the Spirit upon them. This is proved, (1.) From the
nature of their discoxirses. These are not the ravings of
half-distracted men ; nor of men in whom " reflection," or
'^ " Prophecy, Viewed in itsKelation to its Distinctive Nature, Special
Fimction, and Proper Interpretation," by Patrick Fairbairn, D. D.,
Principal of the Free Church College, Glasgow. New York : Carlton
^ Porter, 1806, p. 119.
XVI INTRODUCTION.
any other faculty of the mind, is in abeyance ; nor of men:
who neither saw, nor heard, nor felt. They are the dis-
cotu'ses of men in the full exercise of all then- powers of mmd
and body. (2.) The whole conduct and mode of action of
the jjrophets, as of Elijah, Elisha, Isaiah, and Jeremiah, are
those of men in their normal state. They went about from
place to place, conversed with all classes of men, admonish-
ing, instructing, and warning them of coming events, in the
manner of ordinary men. (3.) In such didactic passages as
1 Cor. 14, we are taught, (a) That the spirit of the prophets
was subject to the prophets. It did not carry them away,
destroying their self-control, and forcing them to speak as
soon as they felt its influence. One could wait until another-
had finished his discourse, {b) That theii- discourses were
those of men in their sober senses. They did not need to be
interpreted. They were adapted to the learned and to the
unlearned ; suited to convince and to convert. (4.) It is to
be remembered that the Apostles, in the scriptural and pro-
j)er sense of the word, were prophets. They were insi^ired,
and therefore infallible messengers of God to men. When-
ever they wrote or sjooke in that character, all that they com-
municated had the authority of God. But the prophets of
the New Testament certainly, and probably most of those of
the Old, were inspired from time to time, as God called them
to deliver certam messages to the people.
So far from the prophetic influence generally producing
bodily and mental disturbance, it is probable that, in many
cases, the prophets were not conscious of the divine guid-
ance. As men, when renewed by the power of the Holy
Ghost ; when brought to the exercise of faith, repentance, or
love ; or when the glory of Christ is so revealed to them that
they are transformed into His image, are unconscious of the
' Saint's operations, so, doubtless, the prophets, specially the
writers of the Psahns, when they sat down to pour out the
fulness of their own hearts before God, were often led to use
expressions and representations which, in their full meaning,
suited only the Messiah, of whom the writer was probably
not thinking. Let any one read the 8th Psalm, with the
exposition of it given by Paul in Hebrews 2, and he will be-
INTRODUCTION'. XVll
convinced that there is a huncli-edfold more in that psalm
than David ever thought of.
While it is contended, agreeably to the general doctrine
of the Church, that the prophetic state was ordinarily one of
composiu'e and self possession, freedom from agitation, either
as to mind or body, allowing the i:)rophets the free exercise
of theii' own pecuharities of thought and style, it is freely
conceded that there was something in them — i. e., in those
who were officially prophets — which distingviished them from
ordinary men. There was a full assurance and invincible
conviction that they were, in a supernatural sense, the mes-
sengers of God, so that theii* words were the words of God.
It is as unreasonable to attemjot to explain how this assur-
ance was produced, as to undertake to explain how Christ
healed the sick, stilled the waves of the sea, or raised the de,ad ;.
or how the Spirit now quickens those dead in sin, and works
in them to will and to do according to His good pleasure.
Tholuck further insists that the prophets were distin-
guished by spirituality or personal holiness. He considers
it inconsistent with the natiu^e of the prophetic office, that it
should be held by any one not in intimate fellowship with
God. Tliis idea is generally connected with the doctrine
that the gift of prophecy was a high state of spii'itual illumi-
nation. We know, however, that at the last day many whom
Christ will reject will be able to say, " Lord, have we not
prophesied in Thy name "? and in Thy name have cast out
devils ? and in Thy name have done many wonderful w^orks ?"
The remarkable history of Balaam, as recorded in Numbers,
chaps. 22-25, is a clear proof how intimately God may reveal
Himself to the imgodly. The Scriptui'es teach that the extra-
ordinary gift of the Spirit has no sanctifying effect ; that He
gave supernatural strength, wisdom, and skill, to artizans,
without thereby making them holy men. We read also in
John 11 : 51, that Caiaphas, being high priest for that year,
prophesied that Jesus should die for the people. It was one
of the functions of the high priests, irrespective of their re-
ligious character, to act as prophets in cases of emergency.
Although this is true, it is equally true that the prophets as.
a class were called " holy men of God."
XVUl INTKODUCTION.
MODE OF COMMUNICATION.
The Scriptures make mention specially of three modes of
communicating to the minds of the prophets the messages
which they were to dehver to the people. The first is that of
du-ect address ; the second that of dreams ; the tliird that of
visions.
It is utterly inscrutable to us how external things operate
on our minds through the senses. We cannot understand
how a word uttered by one man can awaken thought or
feeling in the minds of others. Much less can we under-
stand how disembodied sjDmts communicate then- thoughts
and feelings to other such spirits. The Spii'it of God is a
Person, and can have personal communication with other
persons ; can converse with them, communicating thoughts
and exciting feelmg. He can control all the operations of
our minds, so that all orii- thoughts and feelings shall be due
to His agency. The Jews held the doctrine, that it was the
peculiar prerogative of Moses to have this immediate inter-
course with God, whereas to all others He communicated
Himself only through dreams and visions. The same view is
very generally held by modern writers. Principal Fairbairn,
though one of the very best of the recent authors on the
Prophecies, says^ that an ordinary prophet " was taken out
of his natural state, and raised, merely for a mojnent, in his
spiritual part, into communion with heaven. Such was God's
ordinary mode of communicating with prophets, usually so
called; but not His mode of communicating with Moses,
otherwise he had, in this respect, enjoyed no peculiar dis-
tinction." " The employment of ordinary converse, and, as a
consequence, the disuse of dark or enigmatical sentences:
this is precisely such a distinction in behalf of Moses which
the whole circumstances would lead us to expect." This
opinion is founded jDrincipally upon Numbers 12 : 6-8. It
is there stated that Mii'iam and Aaron spoke against Moses,
-and that God summoned the three before Him, and said,
•*' If there be a proj)het among you, I the Lord will make
1 "Prophecy," by Patrick Fairbairn, D. D., pp, 484, 485.
INTRODUCTION. XIX
Myself known unto him in a vision, and will speak to him in
a dream. My servant Moses is not so, who is faithful in all
My house. With him I will sj^eak mouth to mouth, and not
in dark speeches, and the similitude of the Lord shall he
behold." As to Moses seeing " the similitude of God," that
is explained by Exodus 33 : 19-23, where Moses prayed, " I
beseech Thee, show me Thy glory ;" and Exodus 24 : 9, 10 :
" Then went up Moses and Aaron, Nadab and Abihu, and
seventy of the elders of Israel ; and they saw the God of
Israel." In the same sense, Isaiah — 6 : 1 — says, " I saw the
Lord on a throne, high and Hfted up." All this is, of course,
consistent with the frequent and solemn admonitions given
by Moses to the people, " Take good heed unto yoiu'selves,
for ye saw no manner of similitude on the day that the Lord
•spoke unto you in Horeb, out of the midst of the fire ;" and
■with the testimony of St. John, " No man hath seen God at
any time." John 1 : 18. Nevertheless, even we, with our
jDOor eyes, are said to see " the glory of God in the face of
■Jesus Christ." 2 Cor. 4 : 6.
That the passage quoted above fi'om Numbers does assign
Moses a higher position than ordinary prophets is admitted ;
but that superiority consisted in more intimate access to
God, and in the greater clearness of the revelations which he
was to receive. That it did not consist in God's speaking
unto Moses with words, and revealing Himself to ordinary
prophets only in dreams and visions, is plain, (1.) From the
very passage itself. It is said, " The Lord spake suddenly
unto Moses, and unto Aaron, and unto Miriam, Come out, ye
three, unto the tabernacle of the congregation. And He
said, Hear now my words." Here was neither dream nor
vision, but direct address : just as direct to Aaron and Mi-
riam as to Moses. (2.) Mu.ch the larger part of the writings
of the prophets are simple prose compositions, historical or
didactic. Moses siu'ely was a prophet ; but was he ia an
ecstasy — out of himself — when he wrote the history of the
deluge, of the dispersion of the nations, of Joseph, of the
exodus, of the giving of the Law on Mount Sinai ? The
greater part of what proceeded from the prophets, in the
restricted sense of the word, was not capable of being com-
XX INTEODUCTION.
nmnicated by signs. Signs may reveal events, bvit how^
can they reveal abstract tiiiths ? Isaiah might have seen
the Messiah, " the servant of the Lord," m the form of a
poor man ; the whole scene of the crucifixion might have
been prefigured before him ; but how was he to know that
those sufferings were expiatory ? that the Sufferer died for
us, and that He made His soul an offering for sin 1 Paul
not only says, but insists, and proves that his knowledge of
the gospel was derived, not from man, but by direct revela-
tion of Jesus Christ. Does any man believe that the con-
tents of his ej)istles were made known to hun in di-eams and
visions : all his knowledge of the law, of sin and grace, of the
person and work of Christ, of the whole plan of salvation ?
Such an idea probably never entered any human mind. It
is only by confining the word " prophet" to its most limited
sense, and " prophetic inspiration" to the smallest jDortion of
what the prophets reveal, that any such thing can be main-
tained. The simple Scrip tui'al idea is, that "holy men of
old spake as they were moved by the Holy Ghost." If they
sat down to wiite history, the Holy Ghost guided. them fi'om
the commission of error. If they undertook to instruct the
people, the Spuit suggested to them what and how to speak,
so that all they uttered came with the authority of God. So
also, when the prophets warned, exhorted, or instructed the
people, the Spirit filled their souls with the fire of a divine
eloquence, so that they wrote and spoke with a force they
never could of themselves have attained. As the infinite
God is eveiywhere present, in His knowledge and power,
always working, with or without second causes, producing
all the infinite variety of effects in the world arormd us, so
the Holy Spii'it dwells in all the people of God, working in
each and all according to the good pleasiu-e of His will ; of
old making sqme apostles, some prophets, some healers of
diseases, some sj)eaking with new tongues, some interi^reters
of tongues, some evangehsts, some pastors and teachers.
It is, obviously vain to try to exj)lain how all these different
effects were produced. All we have to do is to protest
against whatever is contrary to the facts and teachings of the
Bible. It is doubtless true that the Spuit sometimes spoke
INTRODUCTION. XXI
in a still small voice, wliich produced no disturbance in the pro-
phet's mind. At other times He overpowered them, so that
they became as dead men ; at others He raised them so high
that nothing was visible to them but things eternal and divine.
DREAMS.
No one has ever been able to explain the physiology of
dreams. Familiar as we are with their ordinary phenomena,
they remain as mysterious and as feai-ful as ever. There is
nothing in oui- present state of existence so adapted to pro-
duce alarm and di'ead of the future as dreams. That every
man should, on an average, be one third of his life out of his
own control, capable of beheving absui'dities and impossi-
bihties, and liable, under these hallucinations, to suffer all
the horrors to which humanity is here exposed, is enough to
make us feel on what a slender thread our happiness here
depends. And nothing can be more appalling than the
thou.g]it of the soul beuig launched into space in the state in
which it is during sleep. It is a great mercy to know that,
when out of our own control, we are still in the hands of God.
It is intelligible, fi'om the powerful impression which
dreams are capable of producing, that faith in them as pre-
monitions of the future should have prevailed from the ear-
hest times, and that " dream interpreters" should be a con-
stituted profession. The Greeks were accustomed to say,
" dreams came fi'om Jove ;" but long before the time of the
Greeks, as we learn from the Bible — in the days of Abraham,
Joseph, and Daniel — men had faith in dreams, and earnestly
sought for trustworthy interpreters. This is the reason why
reliance upon them, or consulting those who . professed to
explain them, is associated with necromancy, — spiritualism,
as it is now called, — and denounced, even on the pain of
death. Lev. 20:6; Deut. 13 : 1-5 ; 18 : 11, 12.
Dreams are of three general kinds : first, where they are
disconnected and prej)osterous ; second, where they are con-
nected, as in a natural series of events, there being nothing
absui'd or impossible about them ; and thu-d, where the higher
faculties of the mind are clearly and consciously at work. Men
have often solved in a di'eam mathematical problems, which
XXU INTBODUCTIOX.
baffled all their efforts at solution while they were awake.
Intricate subjects, of which no clear or consistent view could
be obtained, have often oj)ened up in clearness and consis-
tency during sleep. Notwithstanding the fantastic character
of dreams in general. He in whose hands we are at all times
can give them a clear significance, to be known at once by
then' character, or by the attending declarations of His will.
Thus, in the case of Abimelech, without the intervention of
any image, God warned him in a dream that Sarah was
Abraham's wife. Gen. 20 : 3-6. Joseph's futiu'e pre-emin-
ence over his brethren was foretold by the image of their
sheaves doing obeisance to his sheaf, which he and his father
iinderstood without an interpreter. Gen. 37 : 7. But the
dreams of the butler and baker in prison needed an interpre-
tation, which Joseph only could give. So, also, the di-eams of
Pharoah were significant ; but their true import was known
only to God, and revealed through Joseph. Gen. 41 : 15, ff.
In the remarkable vision of Jacob at Bethel, little compara-
tively was made known by what he saw, while the whole
scheme of God's pui^Dose regarding his descendants, and all
the nations of the earth, was made known by the words which
the Lord uttered in his ears. Gen. 28 : 12-15. Thus, in
the case of Joseph, when " the angel of the Lord appeared
unto him in a di'eam, saying, Ai'ise, and take the young child
and his mother, and flee into Egypt, and be thou there until
I bring thee word ; for Herod will seek the young child, to
destroy him," — Matt. 2 : 13 — the revelation was by words.
In the case of Nebuchadnezzar, the image seen in his di'eam
was significant enough ; but its true meaning could be given
only by one enlightened by the Spirit of God. In dreams,
therefore, it seems that God revealed His will sometimes by
symbols presented to the mind, so simple as to need no in-
terpretation, as in the dream of Joseph about the sheaves.
Sometimes the scene presented to the mind of the sleeper
was full of significance, but needed an insph-ed interpreter,
as in the dreams of Pharoah and Nebuchadnezzar. More fre-
quently God spoke to the prophet, or the recipient of His
revelation, while asleep, as to Jacob at Bethel, and to Joseph
when warned to take the young child into Egypt.
introduction: xxiii
A vision, in the sense in which the word is here used, is
something seen. Peter, in Acts 11 : 5, says he saw a vision.
What he saw was a great vessel, like a sheet, descending out
of heaven, filled with all manner of hving creatures. These
thmgs had no real corporeal existence ; but figures of them
were presented to his muid. The impression was as distinct
and vivid as though it had been made through the senses.
This is an illustration of the mode in which God communi-
cated His will to the i^rophets of old. It has akeady been
remarked, in opposition to a pojDular opinion of our day, that
this was neither the only nor the common way ; nevertheless,
it was a way not unfrequently adopted.
1. As to these visions, or -visual representations, some were
very simple, intelligible at once, and without any exj^lanation.
Thus, when Jehoshaphat asked the prophet Micaiah, " Shall
we go up agamst Ramoth-gilead to battle, or shall we for-
bear '? " the prophet answered, " I saw all Israel scattered
upon the hills, as sheej) which have no shepherd." This
was enough. The king understood it at once. 1 Kings
22: 15-17.
2. At other times the visions were very eomphcated and
obscure. At times, at least, the prophets did not understand
them, but prayed to have them explained ; which exj)lanation,
when given, went a very httle way. Indeed, it is altogether
probable that the prophets understood as little of the sym-
bols presented to their view as those to whom they were
afterwards announced. It was not the object of the visions
to reveal the future more distinctly to them than to the rest
of the people. The Apostle Peter represents the ancient
prophets as inquiring and searching diligently into the mean-
ing of their own predictions. It is an admitted fact, that
the Old Testament prophecies regarding the first advent of
Chi'ist were imiversally, and more or less grossly, misunder-
stood by the Jews of His day. It is inconceivable that those
j)rophecies should have been correctly understood by the
ancient prophets. In that case they could not have failed
to impress their true meaning on the peoj^le, and would
XXIV Introduction.
have prodiiced a permanently healthy state of the pubHc
mind.
3. This suggests the remark, that the prophecies were not
designed to gratify curiosity, to antedate history, but to pro-
du.ce a good moral and rehgious impression on the minds of
the men of that and of coming generations. Their great
subject was Christ and His kingdom. To our first parents,
immediately after the fall, it was promised that a Redeemer
should come. With ever-increasing clearness, His person
and His work were set forth. This sustained the hope of
the Church until His actual coming. The knowledge, faith,
and hope of the people were preserved, and even as a nation
they waited for the salvation of Israel.
4. It is also to be considered, that no one of these visions
"-took in the whole of the future. One presented one feature ;
another a different one. Of those concernmg the Redeemer,
some represented Him as King ; some as a Priest ; some as
a Prophet ; some as a Man of sorrows, and acquainted with
grief ; some as a Victor ; some as a Victim. It was not
easy, perhaps not possible, to combine all these representa-
tions into a consistent whole, until they were explained by
the mode of then- accomplishment. Still, this was enough.
Hereby the gospel was preached, by the Law and the Pro-
phets, and a strength of faith produced, as we learn fi'om
the eleventh chapter of the Epistle to the Hebrews, wliich
puts to shame the faith of us modern Christians.
5. The symbols presented to the minds of the prophets ia
their visions were almost all borrowed fi'om their national
history, and from objects with which they were familiar.
The whole Old Testament was tyj^ical of the New. The
bondage of the i^eojile of God in Egypt ; the preservation of
their first-born by slaying the paschal lamb ; the passage
through the Red Sea ; the heahng of the people by the
brazen serpent ; the manna fi'om heaven ; the water fi-om the
rock : which rock was Christ ; the whole joiu-ney through
the wilderness ; the passage over Jordan, and entering the
promised land, were all shadows of good things to come.
From that day to this Canaan has remained a type for the
Test which remains for the people of God. And as the
INTRODUCTION. XXV
•Clmrcli on earth and the Church in heaven are one, what is
a type of the one is a type of the other. Hence, those who
dwelt in Canaan are, in the language of the ioroj^hets, " those
"who are nigh," — nigh to God : iu His Church ; — and those
who dwelt out of Canaan " were afar off," — i. e., Gentiles, —
Ej)h. 2 : 13. Thus, to be cast off from the people was to be
cast out of the Church, and to be restored to the dwelling-
place of their fathers was to be restored to the Chiuxh. And
when the conversion of the heathen is predicted, it is imder
the figure of their coming to the Holy Land, and participat-
ing in the sacred festivals there observed. In like manner,
Jerusalem is a type, at once of the Chtu'ch of God — Gal. 4 :
25, 26 — and of heaven, as often in the Apocalyj)se.
So also Zion. the seat of the theocracy, is the constant
type of the kingdom of the Messiah, in all its phases, or
stages of its development. In such passages as Isaiah 40 : 9,
" 0 Zion, that bringest good tidings, get thee up in the high
mountain ;" Psalm 2 : 6, " I will set My King on My holy
hill of Zion ;" " Walk about Zion, and go round about her ;"
" He said of Zion, this and that man was born there ;" "The
redeemed shall come with singing unto Zion ;" " Awake,
awake, put on thy strength, O Zion ;" " For Zion's sake I
will not hold My peace, and for Jerusalem'? . sake I will not
rest," Zion always means the Church. When, therefore, the
prophet saw in vision Zion lying desolate, the prediction was
that the theocracy, the kingdom of Christ, or the Church —
all equivalent expressions — was to be desolated. If he saw
Zion exalted, then the Chui'ch was to be prosperous. If he
saw the nations flocking to Zion, the conversion of the Gen-
tiles was predicted. This symbolical use of the word " Zion,"
has imjDressed itself indelibly on the minds of all Christians.
It seems constantly in our prayers and hymns. When a man
prays for the prosperity of Zion, every one understands him
to pray for the prosperity of the Church. As the people of
God under the Old Testament were called Israel, they are
thus called now. "We," — i. e. Clu-istians — says Paul, "are
the true Israel." And in the ninth chapter of the Romans,
Tie proves that the promises were not made to the Israel
after the flesh, but to the Israel after the Spirit : that is, to
4
XXVI INTRODUCTION.
those wlio are tlie cliildren of Abraham because they have'
the faith of Abraliam. Hence, when the prophets j)reclict the
future glory of Israel, they, accordhig to Paul, are to be
understood as predictmg the glory of the true Israel, ^. e.,
of the Church of God.
Illustrations of this kind might be continued indefinitely.
The Messiah was to be a King. Hence, the theocratic kings
were symbols of the Messiah in that character. He is called
David, Ezek. 34 : 23, 24 ; He is said to sit on the throne of
David ; the key of David was to be upon His shoulder ;
and the covenant or sure mercies promised to David, espe-
cially that his posterity should sit on his throne for ever, and
that he should be the heir of the world — Rom. 4 : 13 — were
fulfilled, so far as the perpetuity of his kingdom is concerned,
by the resurrection of Christ fi'om the dead, — Acts 13 : 34,
— and as far as the possession of the earth is concerned, by
believers being the seed of Abraham, to whom the promise
referred. Rom. 4 : 13-18. This the apostle directly asserts,
" If ye be Christ's, then are ye Abraham's seed, and heirs ac-
cording to the j)romise." Gal. 3 : 29. It is needless to refer
to the frequency with which the high priest, liis sacrifices
and services, are used as symbols of the ofiice and work of
Chi'ist. They vfeve types of what He was to be and to do.
As He was to be a King, but not such a king as the eyes of
men had ever seen, so He was to be a Priest, but not after
the order of Aaron ; but a Priest without i^redecessor, and
without successor, and without end of days ; who by the one
offering of Himself, hath for ever perfected them that are
sanctified.
6. Another marked characteristic of the prophetic visions
is, that they often represent things as contemporaneous
which are widely separated in time. They have aptly been
compared, m this respect, to the stars, which are appaiently
equally distant from our eyes, altliough separated fi-om each
other by measureless portions of space. Thus, the advent
of the Redeemer is at times connected with the final triumph
of His kingdom. In the thuxl chapter of Malachi, the com-
ing of Christ and His work of judgment are described as one
operation " In the prophecy of Isaiah respecting Babylon,,
INTRODUCTION. XXVU
tlie "wliole di-ama of her comiiig downfall and ruin is set forth
in an unbroken delineation, which in one rapid sketch em-
braces the' history of ages, and connects with the fii'st stroke
of vengeance inflicted by the Medes the last sad proofs of
her litter j)rostration."^ Illustrations of this peculiarity of
the projahetic visions may be seen in all the leading Messianic
psalms, m which the sketch of the Kedeemer's career is given
as a whole. In many other cases, one phase of the Messiah's
work is given in comj)leteness, and other phases are left out
of view. Joel, for examj)le, gives no other characteristic of
the Messianic period than the general effusion of the Spuit.
In one vision Christ is rejjresented only as a suffering Man ;
in another only a conquering King. Again, the same vision
may contain the most opposite characteristics. The person
whom Isaiah described in the sixth chapter of his prophecies
as Jehovah, before whom the seraphs veiled theu' faces, he
saw as born of a virgin, and nevertheless recognized as the
Wonderful, the Mighty God, the Prince of Peace.
In the verbal communications which are interjected into
almost all the visions, intimations are sometimes given of the
chronological succession of the events which they indicate.
These indications, however, are so few and so indefinite as to
render it imjDossible, prior to fulfilment, to write history out
of prophecy.
7. This is not a subject to be exhausted in such a paper as
this, or by its writer. One other imjDortant characteristic of
the visions of the prophets, however, may be mentioned.
They do not use symbols, so to speak, cajoriciously, so that
the same symbol sometimes means one thing and sometimes
another. As a general rule, the same symbol has the same
meaning, not only in the writings of the same prophet, but
throughout all the prophetic writings of the Bible. We have
already seen that the land of Canaan is everywhere in pro-
phecy the symbol of the rest of the people of God ; the He-
brews, as the theocracy, is the symbol of the true Israel, or
God's elect ; Zion is the Church ; the enemies of the Jews,
Egypt ; Moab, Edom, Babylon, represent the enemies of the
1 Fairbairn, p. 179.
XXVIH JSTTEODUCTION.
Chiu'ch. A mountain commonly means a kingdom, a beast
a dynasty, etc.
s
EULES OF PROPHETIC INTERPRETATION.
1. The first and most obvious rule for the interpretation of
unfulfilled proiDhecies is, that they are to be explained in accor-
dance with the way in which the fulfilled prophecies have al-
ready been accomplished. A ^^Tong method of interpretation,
as is universally admitted, led the Jews to wrong conclusions
as to the first advent of the Messiah, and the nature of the
kingdom which He was then to establish. It would seem to
be an obvious dictate of wisdom to avoid their method in re-
ference to the predictions yet to be fulfilled. The Jews erred
on the side of hteralism. They applied all that was predicted
concerning Israel to the natural descendants of Abraham,
through Isaac and Jacob. Paul teaches that those predic-
tions and promises pertained to the spmtual seed of Abra-
ham, whether Jew or Gentile. They expected that they as
a nation were to be exalted over all other nations, and to be,
as the Apostles expressed it, heii-s of the world. They,
therefore, anticipated a Messiah who should redeem them
from theu' opjoressors, conquer all their enemies, and by ter-
rible judgments force them to acknowledge Jehovah as the
only true God. They anticijDated the time when Jerusalem
would be the capital of the world, and when the temple and
all its services would be reverenced and trusted in by all
nations. Some of the most eminent of modern interpreters
of proi^hecy go to the same extreme. Auberlen, for example,
in his exposition of Daniel 7 : 18-22, where it is said, " The
saints of the Most High shall take the kingdom, and possess
the kingdom for ever, even for ever and ever," says that, by
"the saints of the Most High" must be understood the
Jewish people.^ Daniel, he says, could have understood the
promise in no other sense. It matters nothmg to us how
Daniel understood the promise. He was inspired to announce,
but not to explain it, which he has not done. We know with
N certainty, fi'om the teachings of the New Testament, that it
1 Auberlen, " David and the Apocalypse," p 219.
INTRODUCTION. XXIX
is those who are " Christ's who are the seed of Abraham, and
heu's accordmg to the j)romise."
2. A second obvious rule is, that the design of prophecy
must be kept constantly in view, and nothing more be ex-
l^ected fi'om it than it was intended to accomphsh. That
design, as we have seen, was not to anticipate history : to
enable us to read the futiu'e as we do the records of the past.
Its great object was to keep alive and active the faith and
hopes of the people in the exceeding great and precious pro-
mises which had ah-eady been made. It did not instruct
them clearly in what way those promises should be fulfilled.
Much less was it intended to enable them to foresee the
chronological order of events by which they were to be ac-
comphshed. " It was not given them to know the times or
the seasons, which the Father hath put in His own power."
Acts 1 : 7.
3. The symbols are not to be taken to mean all that they
may be made to signify. There is an usage in regard to
symbols as well as in regard to words ; and, therefore, when
any symbol has been found to have a settled meaning, that
meaning is not to be departed from. Tliis remark apphes
specially to the interpretation of unfulfilled prophecies. If
in those which have been fulfilled a symbol has a certain
sense, that sense is not to be ignored in the explanation
of those which remain to be accomplished. An old coinmen-
tator interprets the symbol of a flying eagle in one of the
prophecies to mean the United States of America, because
he fancied that there was a resemblance in the geographical
configuration of our territory to an eagle in its flight. There
would be no end to fanciful interpretations of this kind, if
the rule that prophetic symbols have a fixed meaning be dis-
regarded. It sometunes hapjoens that a word must be taken
out of its ordinary sense ; but this does not iuvalidate the
rule that the usus loquendi is a cardinal law of exegesis.
The same is true with regard to jjrophetic symbols.
4. The doctrinal portions of the Scripture are to control
the interpretation of the prophetical portions. The reasons
for this rule are obvious. First, the whole Bible is the word
of God. It must be consistent in all its parts ; and secondly,
XXX INTRODUCTION.
the didactic portions are far more clear than tbe prophetical.
The doctrine of justification by faith is far more certainly
taught in Scripture than what is meant by the wheels of
Ezekiel, or the mystical Babylon of the Aj^ocalypse. If,
therefore, the Scriptures clearly teach that there should be
no distinction between Jew and Gentile in the kingdom of
Christ, any interx)retation of prophecy must be erroneous
which makes it teach that, after the conversion of the Jews,
after the second commg of Christ, they are to be exalted over
theii" brethi'en. A Jewish convert, a man of education, once
said to the writer, while a guest in his house, that the Apos-
tles had 2nade a great mistake in amalgamating the Jews and
Gentiles into one Chi-istian church. " There ought," he said,
"to be two such churches, the one Hebrew, and the other
Gentile, in order that the former might retain their pre-
eminence." In j)roof that the Jews were thus superior to the
Gentiles, he referred to the language of Christ to the Syro-
j)henician woman : " It is not meet to take the children's food
and cast it unto dogs ;" and then added, " The Gentiles are
dogs, and should be content to feed on the crumbs which
fall from a Jew's table." This did not sound very Christian,
but it was the legitimate result of his principles of prophetic
interpretation. Many interj^reters teach that the temple in.
Jerusalem is to be rebuilt, sacrifices again offered, the old
festivals to be observed, and the whole Mosaic ritual reintro-
duced According to the common judgment of Christians,
all these things have been done away with for ever, and God
has j)ro-sdded for his Church something better than an eter-
nity of Judaism. Whatever may be thought of these illus-
trations, there can be no diversity of judgment as to the
validity of the rule that the clearly revealed doctrines of the
New Testament are to control the interiDretation of unful-
filled prophecies.
5. Another j)rinciple which should regulate the inteipreta-
tion of the j)ropliecies is, that the distinction between what is to
be understood hterally, and what spiiitually, should be deter-
' mined by fixed rules. It is admitted that some of the pro-
phecies are to be understood hterally, and some figuratively ;
and hence there are two schools of intei-proters, the literaUsts
INTKODUCTION. XXXI
"and the spiritualists. A man is not to allow himself to pass
from one side to the other as it suits him, exjolaining a pas
sage literally if it agrees with his doctrine, or figuratively if
it contradicts it. This rule, though very simple, is fi'equently
violated. If the interpreter departs from the literal meaning
of a prophecy, he is bound to show good reasons for that
departui'e ; and on the other hand, if he insists on the pre-
diction being taken literally, he must be able to prove that
the laws of exegesis require such explanation. This is too
wide a subject to be here entered upon. Hengstenberg,
in the second part of the thii'd volume of his " Christology,"
has laid down eight rules by which the figurative and literal
sense of the prophetic predictions may be distinguished.
Most of these are plain enough. If the hteral interpretation
involves an imjiossibility ; if it makes the proj^het contradict
himself ; if it be inconsistent with the mode of its accom-
plishment, as in the case of the appearance, in the jDerson, of
John the Baptist ; if it contradicts the teachings of the New
Testament, or the analogy of faith, it must, of course, be
abandoned.
THE APOCALYPSE.
A few words in an introduction to a volume of lectures on
the Apocalypse concerning the book itseK must not be
omitted. Such words, however, cannot have for their object
anything more than to bring into view the nature of the work
which the author of the lectiu'es undertook to perform.
First, the portion of sacred Scripture which he proposed
to illustrate is one of special interest and imiDortance, in
the first place, because so large a portion of its contents con-
sists of the very words of Christ himself, addressed to His
people for instruction, admonition, and encouragement. In
the second place, because it treats almost exclusively of the
j)erson of Christ, and of the work which He is now carrying
on in the world, in bringing His kingdom to its final con-
summation. Thii'dly, because it unfolds the glorioias future
which awaits the Church. These are the things which the
angels desire to look into. The Apocalj^jse itself, in one
sense, is the book which no one in heaven or earth could
XXXn INTRODUCTION.
open but the Lion of the tribe of Juclah, the Boot of David,.
None but He could j)revail to open it, or could accomplish
the purposes of God therein revealed. It has, therefore, always
excited great interest in the Church ; and perhaps more study
has been devoted to it, and more has been written to illus-
trate it than any one book of the sacred canon.
A second characteristic of the Apocalypse is its exceeding-
difficulty. It is true that almost every enthusiastic interpre-
ter maintains that it is all plain enough, provided the reader
gets the right clew, and follows the path which the commen-
tator points out. Nevertheless, to other persons the book
remains as much an enigma as ever. The main source of
this difficulty is, that so much of it consists in unfulfilled
j)redictions. Such predictions were intended to be obscure.
How could the first great promise of redemption, " The seed
of the woman shall bruise the head of the serj^ent," be under-
stood before Christ came, as we now understand it 1 How
could the promise to Abraham, " In thy seed shall all the
nations of the earth be blessed," which Paul says contains
the whole Gospel, be imderstood before it was accomj)lished ?
How was any one to know that "thy seed" referred to one
man, when almost everywhere else in the Bible it means the
natural descendants of Abraham ? How natural it was for
the Jews to believe that it was their nation that was to bless
the world, to be the means of extending the true religion, to
conquer all nations, and bring them into subjection to them-
selves and their Messiah : that they might at least feed on
the crumbs which fell from their own overladen table. The
Messianic prophecies, the predictions concerning the person,
work, and kingdom of Christ, were all biit universally mis-
understood untn they were fulfilled. Then they became
,clear as day. It seems very unreasonable to expect that the
New. Testament jjrophecies relating to the future should be
read with the certainty which belongs to history, when those
of the Old Testament were so sadly and so generally mis-
interpreted.
Another source of difficulty in explaining the Apocalypse
is to be found in the circumstance that so large a part of its
predictions are presented under the veil of symbols. It is
INTKODUCnON. XXXIU
self-evident that simple prose is more intelligible than sym
bolical representations. This every man knows to be true
from his own experience. Yet even the simple predictions
of the Old Testament, in which the words employed admitted
of only one interjiretation, were, as a general thing, entirely
misunderstood. It is, therefore, to expect more than can be
accomplished when it is thought that the veil of obscurity
and uncertainty which rests upon so large a part of the Apo-
calypse can ever be removed by man.
This does not imi^au' the usefulness of this important part
of the Word of God. The Old Testament prophecies were
not useless because they were obscure. They kept alive the
faith and hope of the Church from the fall of Adam until the
coming of Christ. In like manner, although we may be un-
able to explain with certamty the details of the visions re-
corded .in the Apocalypse, then" general design and import
are evident. They assure the Church that, although it will
be assailed by many enemies, and have to pass through
manifold trials and persecutions, its final triumph is sure :
a consummation awaits it, the glory of which it has never
entered into the heart of man to conceive. This is enc^agh,
until God sees fit to give its more. The venerated Dr.
Ai'chibald Alexander was accustomed to say, that although he
understood but httle of the Apocalypse, he perused it con-
stantly, because a special blessing was promised to those
who read it. It is a blessed thing that the objects of faith
need not be understood.
A third remark concerning this book is that, setting aside
the school of rationalistic interpreters, there are among those
who believe it to be a revelation from God entirely different
methods or theories concerning its purport and structure.
According to one class it relates exclusively to the past ; it
is a delineation of the struggles through Avhich the Church
passed during the early ages of Christianity, until its final
triumj)h under Constantine the Great. Another and very
numerous class regard it as a prediction of historical events
in chronological order; and they, therefore, endeavom- to
determine to what particular event each vision refers. Others
regard the visions very much as the parables of our Lord :.
XXXIV INTRODUCTION.
those of the sower and the ten talents, for example, -which
have no regard to chronology, bnt give a view of God's pui'-
pose in regard to the Church from the beginning to the end.
So the several great visions of the Apocalypse go over the
same ground, and trace the destmy of the Church to the
end. According to this view, the seals, the vials, and the
trumpets refer to events which are synchronous, and not
successive. This is true, as ah-eady remarked, with regard
to the Old Testament j)rophecies. In Daniel the destiny
of the Church, in its relation to the kingdoms of the world, is
first set forth under the symbol of Nebuchadnezzar's image,
and the stone cut out of the mountain, and then under that
of different beasts, and one like unto the Son of man.
As there is this diversity of opinion as to the whole struc-
ture of the Apocalypse, there are endless differences of
opinion as to the import of particular symbols. 'AVhat is
meant by Babylon 1 By the two witnesses ? By the river
Euphrates ? The answers given to these, and many simi-
lar questions, are almost as numerous as the commentators.
It is out of the question, therefore, in any exposition of this
jDortion of Scrijotui-e, that certainty or unanimity is to be
attained. Its great design, however, remains plain. It pur-
ports to show the people of God " the things which must
shortly come to pass." This "shortly" may, however, in-
clude thousands of years ; for we know that with the Lord
one day is as a thousand years, and a thousand years as one
day. Almost by common consent, although nearly two thou-
sand years have passed since these revelations were given,
the things predicted have not all come to pass. We have
not even yet entered upon the millenium, which is therein so
clearly foretold. Besides, although much in this jDart of the
sacred volume is obscure, much is comparatively clear ; and
of every truth enough is I'evealed to give the Apocalypse
power to sanctify and elevate the people of God.
THE REV. JAMES RAMSEY.
It is clear, from what has been said, that the task of an
interpreter of i^rophecy, and esjiecially of an expounder of
the Apocalypse, is one of peculiar difficulty. It requires
INTRODUCTION. XXXV
great humility and soundness of judgment, great familiarity
■with the Scriptures, and great spiritiTality of mind. These
qualifications the late Dr. Ramsey possessed in an eminent
degree. He entered the Theological Seminary, Princeton,
New Jersey, in the year 1836. Thirty-six years have since
passed away. The pojDulation of this village has been in
that j^eriod almost entirely changed ; only one of his old in-
structors remains alive ; yet his memory is still cherished
with affectionate reverence. He was revered even in his
youth. There was about him such an elevation above the
world, such constant evidence that he was a temple of the
Hyly Ghost, that he was sacred in the eyes of all who knew
him. Although the impression which he made on his asso-
ciates was principally due to the holiness by which he was
distinguished, all who knew him also recognized in him the
evidence of a clear and strong intellect, and of remarkable
soundness of judgment. These characteristics of the man
are clearly impressed upon this volume. In reading its
j)ages, I recognize the spmt and the power which marked
him as a student. The leadmg characteristic of these lec-
tui'es is their siDirituality. The author has expressed, if such
a figiu'e may be allowed, from the sacred text the pure water
of hfe. He has compressed it as he would a sponge. His
object is obviously to render the truths presented the means
of growth in grace to his readers. To a greater degree,
therefore, than any commentary within the writer's know-
ledge, tliis volume is adapted to spmtual edification. No
behever can read it without finding himself a better Chris-
tian, nor can he fail to be made wiser. The clear strong
sense which it everywhere exhibits will make him imderstand
at least the inner truth of this portion of Scriptiu-e better
than he ever did before. His sound judgment has preserved
him from those fanciful interpretations of which the Apo-
calypse has been such a fruitful source. These lectures,
therefore, we doubt not, will be a lasting memorial of the
man, and a lasting blessing to the Church.
The writer of this introductory chapter feels it due to the friends of
Dr. Kamsey to say, that the delay in its preparation is due to causes
over which he had no control.
PART I.
INTRODUCTORY.
LECTtTBE I. The Pkomihed Blessing.
" n. The Gospei, of the Kingdom.
" m. The Consolations of the K]N(}dom.
23
The Spiritual Kikgdom.
LECTURE I.
THE PEOMISED BLESSING.
Rev. i: 3. "Blessed is he that readeth and they that hear the words of
this prophecy, and keep the things which are written therein ; for the
time is at hand. "
ii A LL Scripture is given by inspiration of God, and
Ix. is profitable for doctrine, for reproof, for correc-
tion, for instruction in righteousness, that the man of
God may be perfect, thoroughly furnished unto all good
works." If, however, we were to judge from the treat-
ment which some portions of Scripture receive from
many professed Christians, we should conclude that
there is much which they consider very unprofitable.
This is especially true of the Book of Revelation. By
many this book is regarded as of little or no practical
benefit, except perhaps the second and third chap-
ters, and some other detached passages. However the
learned may possibly find in it some food for faith and
Tiope, or however beneficial it may be to the church in
some future age, when its mysteries shall be unveiled,
and the light of a complete accomplishment thrown upon
its present obscurity, yet to the multitude of believers
now, they think it must remain a sealed and a useless
book.
('25)
26 THE PKOMISED BLESSING. [Lect. I.
I. It was not without reason, therefore, that the Holy
Spirit, foreseeing this tendency to slight
§ Neglect of this •, (ji^ected His servant John to introduce
Dook guarded against. '
it in the very first words after its title,
by this solemn declaration of a peculiar blessing upon
every one who should attend to the things written there-
in. "Blessed is he that readeth, and they that hear the
words of this prophecy, and keep those things which are
written therein; for the time is at hand."
These words, one would very naturally think,' ought to
have prevented that low estimate of the spuitual and
practical value of this book which has so widely pre-
vailed. Such a benediction is attached to no other book
of Scripture. It is indeed true in regard to every part
of God's word, that they are blessed who read and keep
it; but such a special declaration as this prefixed to this
book only, indicates a special importance attached to it,
and a special kind or degree of blessing to be secured
by its devout study, or at the very least a gracious warn-
ing against some' special danger of neglect, and of spirit-
ual injury arising therefrom. The language is very forci-
ble, and the phrases take their shape from the practice of
those times when books were all in manuscript and very
scarce, when the knowledge of them was obtained prin-
cipally by hearing them read, and when most obtained
their knowledge of them only by hearing them read.
"Blessed is he that readeth, and they that hear," i. e.,
every one who comes to the knowledge, even though but
partial and imperfect, — as that of a mere hearer must
usually be, — "of this prophecy;" 'and keeps,' — observes,
'those things,' and governs his faith, his fears, his hopes
and his conduct by the revelations it contains.
Why, then, the question naturally arises, why has it
§. Reasons of this ^ccn SO much neglected? The answer
neglect. (1.) Its mys- to tliis is not difficult, and very properly
leads to the consideration of its practical
value to the church and the believer.
Lect. I.] THE PROMISED BLESSING. 27
First, because of the mysterionsness of very much of
it. lu connection ^^4th this, there has prevailed the mis-
taken idea that there coukl not be any real advantage
from what could not be understood; whereas that very
mystery is often the chief source of the blessing, when it
arises from the inherent grandeur and glory of the sub-
ject, and the natural imperfection and lelt littleness of
the creature. To humble man's proud heart, and put
him in his proper place before the throne, no revelation
is more important than that a divine plan pervades every
part of the world's history, whose deep mysteries are as
inscrutable as the wisdom that formed it is infinite, and
capable of being expressed only in symbols of like mys-
terious import. To know assuredly that there is a mys-
tery in everything which we cannot comprehend, as well
as an unfathomable wisdom and power and love which
we may forever trust, is no mean attainment.
A second reason of this neglect is to be found in the
very common error in regard to pro-
(2 ) A mistake as to ^ ^^ general, that since it cannot be
the design of prophecy. ^ >J ^ '
perfectly understood until fulfilled, its
chief value must be to confirm the faith of those w^ho
live after its fulfilment, by the evidence thus afforded to
the divine origin of Christianity, and to the perfections
of God. There could scarcely be a greater mistake. On
the contrary, the chief value of prophecy, as well as its
first, direct and most evident design, has been to cheer
and sustain the faith and fainting hopes of God's people
during the long ages of trial and sorrow that precede the
glorious consummation it predicts; and its value as an
evidence of inspiration, or of the divine Omniscience,
which is the only value it can have after its fulfilment, so
far from being its chief design, is entirely subordinate
and incidental, though in the present state of our world
very important. Indeed, this could never have been the
desio;n of this book, at least taken as a whole: for its re-
28 THE PROMISED BLESSING. [Lect. I.
velations of the future sweep onward over all the nations
and ages of the earth, and find their complete fulfilment
and perfect explanation, therefore, only when this whole
state of things shall have forever passed away, and when
in the experienced joys and woes of an eternal and un-
changing state, all such proofs become forever antiquated
and worthless.
A third reason that has prevented many from securing
the blessing here promised is the very
(3.) Too specific ap- general error that the symbols so mys-
plication of its symbols. " ...
terious and unique with which the book
abounds, must find their corresponding realities, their
true fulfilment, each in some one specific event, instead
of in vast series of events of a similar character repeat-
ing themselves throughout the history of the church, and
all together tending to one grand definite result — the
eternal triumph of the Cross, and the eternal ruin of all
that oppose it. Now, the very nature of a symbol is
such that it can represent its correspondent reality only
by presenting as in a picture some one or more of its
characteristic traits. If these characteristics are so per-
fectly distinguishing that there is but one event or object
to M^hich they can apply, then of course it must have
this specific application. But if these traits are such as
to characterize with equal clearness whole classes of ob-
jects or events, then must the symbol be applied to the
whole, unless in some other way such application be defi-
nitely restrained. But in such a case the symbol is im-
perfect. In other words, symbols are representatives of
character and of principles, and of events and objects
just so far as they embody these. Now, as the symbols
of this book are pictures of the church's sorrows and tri-
umphs, and of the overthrow of the powers of the world,
it arises from their very nature as symbols, and from the
very nature of man and of God, which constantly secure
the repetition of the same sins and judgments and deliv-
Xect. I.] THE PK0MI8ED BLESSING. 29
trances, that there will be an almost endless variety of
applications of which they are capable, if regard be had
to specific events. Accordingly, learned commentators,
well read in the history of tlie chnrch, have each found
peculiar applications of these symbols, according as the
mind of each has been peculiarly impressed, some by one,
some by another event in that history, or by the peculiar
and stirring events of his own times; and insisting upon
this as the specific event designed in the symbol, and
the scheme of interpretation required by this as the only
true one, there has arisen a great variety of conflicting
theories, and a great number of various applications of
the same passages in this book to events separated by ages
from each other. One effect of this has been to utterly
unsettle the minds of less learned men, and to destroy
all confidence in the possibility of ever arriving at any
ascertained meaning of these predictions, at least by
those who had not spent half a lifetime in accurate re-
searches into history. Perhaps nothing so much as this
has tended to increase the apparent obscurity, and to
lessen the spiritual influence of this book, and the blessed-
ness here promised.
It must however be here observed that what has often
been found true in regard to other things
(4.) Theideathatgreat ^f ^^^ kingdom of God, has happened
learning was necessary. o ' I i: ^^
here; that while these things have been
hid from the wise and prudent, they have been revealed
unto babes. God has made foolish the wisdom of men,
and amply rewarded the faith and diligence of the hum-
ble and earnest believer. Where the pride of human
learning has stumbled, and where the strength of human
reason and the cravings of a vain curiosity have been
baffled, and have turned from it as useless, because they
could not understand it, the humble and simple-hearted
believer has found the richest encouragements of faith
^and hope. While it is doubtless true that where there is
30 THE PROMISED BLESSING. [Leot. L
this simplicity of faith and humble docility of mind, the
more knowledge any one may possess of God's dealings
with the church and the nations through past ages, the
deeper and clearer will be his impressions of the great
truths taught in this book, inasmuch as he has so many
more striking illustrationfe of them, and sees them per-
vading and shaping the whole current of the world's his-
tory ; yet it is also certain that there will not be a single
truth of importance or source of consolation and spirit-
ual strength found in it by him, that will not also be
found by the most unlettered saint who is able to under-
stand the words as he reads them, however mysterious
the descriptions may appear. We shall never forget the
impression of this fact received many years ago in cir-
cumstances of no little interest. The Sabbath had been
spent in preaching in a settlement of Choctaw Indians on
the upper waters of Red river, not far from Fort Wa-
shita, and we were passing the night at an Indian cabin.
Quite a number of Christian Indians had assembled for a
night meeting, and to get all the benefit they could from
further intercourse with the missionary and his inter-
preter. The translation of the New Testament into their
language had just been completed, and the first copies
received and circulated. Much of it came to them with
the freshness of a new revelation from heaven, but none
more so than the book of Revelation. They turned to
its closing chapters, and read, inquired and commented in
their own way on the splendid imagery of those chapters,
the city of the New Jerusalem descending from heaven,
its massy walls, its pearly gates, its twelve foundations of
precious stones inscribed with the names of the twelve
apostles of the Lamb. To these untutored children of
the forest, was all this an unintelligible jargon ? Or, did
they, in their simplicity, take it in its literal and material
Bense as describing an imaginary heaven differing from
the hunting grounds which their fathers expected beyond
tiECT. I.] THE PROMISED BLESSING. 31
tlie grave, only as a magnificent city differs from a prai-
rie and forest well stocked with game? Far from it;
their simple minds, though they had never heard any-
thing about the laws of symbolic interpretation, and
though many of the terms were strangely mysterious,
seemed promptly to catch the grand leading ideas in-
tended to be conveyed by the Spirit of God; and their
natural and simple remarks, and the vivacity, energy and
joyousness of their tones showed very clearly how truly
their faith and hope were feeding upon these pictures of
heavenly glory and purity and bliss, awaiting them in the
presence and communion of their glorified Redeemer and
His perfected church. We very much doubt if any
learned commentator ever entered more truly into the
spirit and real meaning of this splendid imagery than did
they. This is but one of the many proofs that God's
"wisdom is above man's in the perfect adaptation of His
Book, and of these most mysterious portions of it too,
to the nature of the human mind and for the consolation
of the spiritual heart, — of that mind and heart untaught
by anything but His Holy Spirit. Over such indeed this
teaching by striking symbols that fix in the mind a visible
pictm*e, has a power that no mere abstract statements
ever can have.
Neither in the obscurity of this book therefore, nor in
its prophetic nature and design, nor in the discordant
views of commentators, nor in the want of human learn-
ing and culture, do we find anything at all inconsistent
with the declaration, "Blessed is he that readeth, and
they that hear the words of this prophecy."
II. This plain and simple declaration of its divine au-
thor must of itself be suflicient to satisfy
Its practical value, evcry sincere believer in regard to the
value of this book. But when we care-
fully and devoutly mark the things that are written
therein, we cannot fail to see reasons for such a special
32 THE PROMISED BLESStSTG. [Lect. I.
blessing, and strong inducements to its prayerful study.
We find them in its very title, in its general scope and
design, in its special discoveries of truth, and in the very
mystery that pervades its style.
Each of these, however, derives special force from the
reason assigned in the text, which de-
the time ^ "'^''™^^^ ° mauds our first attention. " For the time
is at hand.''' This invests the things
spoken of with an interest nothing else could give them.
They are not matters in which only distant generations
have any personal interest, but they concerned the duty
and peace of even that generation to which the book was
first given, and hence of every generation since. The
alarming dangers it foretells were even then at hand, and
so shortly to come to pass, that every one who heard
these words would need its warnings and consolations,
and would find in them such guidance and support as
would fill him with blessing even in the darkest hour.
It cannot be meant by these words, "the time is at
hand," that the whole of the prophecies of this book
were to be accomplished immediately; for by the con-
sent of all it embraces the whole course of time, and
reaches beyond the end of all things earthly. It can
only mean that the conflicts and triumphs which were to
end only when death and hell were to be cast into the
lake of fire, were even then about commencing ; and that
very soon the whole of the principles of the long and
fearful strife would be developed in events of stirring in-
terest and importance to the church, and such as would
require all the light and strength which these deep and
far-reaching views of God's mighty and gracious purposes
could give. These things must shortly come to pass; the
mystery of iniquity was already at work; already had
the malice of Satan been stimulated to stir up false breth-
ren within, and excite violence without the church; and
-Storms fierce and furious as hell could raise would soon
Lect. I.] THE PROMISED BLESSING. 33
be bursting over her, — storms that, even when calmed,
would again and again repeat • themselves. The time,
therefore, was at hand when all these warnings of danger
and glorious promises of triumph would be needed. And
if needed then, they would be needed always. In every
age, as the conflict waxed hotter and the final victory
drew nearer, there would be the same or increasing need
of the light which this revelation alone would be able to
throw on the pathway and progress of the spiritual king-
dom. Hence in all ages, blessed would every soul be
who would hear and keep these words of warning and
encouragement.
Again, the very title of the Book expresses its value.
" The Revelation of Jesus Christ ivhich
(2.) By the title. g^^ ^^^^ ^^^^^^ Him, to skoio uMo His Ser-
vants things that must shorthj come to pass.''^
The word "Revelation''^ or " Apocalypse,'^ which last is
only the Greek word in an English form, means "the un-
covering," taking off the veil from what was before kept
secret. Every one knows how the fact of a thing having
been kept secret sharpens curiosity, its secrecy implying
its special importance. "With what intense earnestness
men labor to extort from nature her secrets, spending
their lives and making martyrs of themselves to discover
her deep mysteries; and with what joy they announce
such discoveries when made, and how eagerly a listening
world welcomes them. The astronomer in his midnight
vigils, and his life-long calculations, — the naturalist in
his toilsome explorations among all the forms of being,
from the snowy tops of Himmelayah to the deepest
depth of ocean that plummet can be made to sound, —
the traveller in unknown lands and savage tribes, the re-
cluse student poring day and night over some question in
philosophy or science in the solution of which he expects
to unfold some mighty secret that will entrance the
world, — these all are instances of this intense desire of
34 THE PROMISED BLESSING. [Leot. I
new revelations. How eagerly, too, men in all ages and
conditions seek to pry . into the unknown future ; and
what success attends every lying pretender to such know-
ledge, the whole history of the world attests. But here
is a revelation infinitely more important and glorious
than anything that the mightiest efforts of human genius
ever extorted from the mysterious depths of nature.
Here, too, a veil is lifted from futurity ; and many of its
real forms in distinct and awful grandeur pass before us,
and gleams of its mysterious glory animate oui* longing
hearts. Here God Himself has been pleased in a most
wonderful degree to disclose to us the general character
of His purposes and future dealings with our world and
the church in all their changes through ages. The infi-
nite importance of this revelation is intimated in the pe-
culiar language here used: — "the revelation" "which
God gave to Jesus Christ," to Him as the Head and Me-
diator of His church, and to whom alone access could be
given to all these secret counsels of the Eternal mind,
who came forth from the Father's bosom to reveal them,
and who hence is called the Word of God. It is this
revelation of things to come to pass here on earth in
order to the full restoration in it and over it of the king-
dom of God, the whole of these, so far as He was in His
work of Mediator commissioned to unfold them for the
benefit of His waiting people. Shall not a revelation
thus solemnly announced, thus prepared for us in the se-
cret counsels and mysterious intercourse of the persons
of the Godhead, of the purposes of that Godhead toward
our world and of His dealings vsdth it, awaken our deepest
interest ? And can its study possibly fail to bring with
it the blessing here promised?
John here further entitles it the testimony of Jesus
Christ, made known by an angel commissioned for the
purpose, and actually made to pass before his eyes in
prophetic vision. Christ Himself here testifies ; — an angel
IjECT. L] the promised BLESSING. 35
is the instrument He employs. In this book there is lesa
'of the human element than in any other book of Scrip--
lure. Its revelations are not first passed through a hu-
man mind, and moulded by its habits of thinking and
forms of speech to the degree that the apostolic epistles
are. It is a simple report of the divine words or the
divine symbols which he heard and saw. 'And perhaps
more than any other book of the New Testament does
this bear upon its very face the signature of its divine
author. No man, with any tolerable knowledge of the
powers of the human mind, and the productions of ge-
nius in different nations and ages, can deliberately and
•candidly read this book, iii connection with the other
Scriptures, and then admit the possibility of its mere hu-
man origin. In its very style, and its whole form, as
"well as in its matter, it is as far beyond all human pro-
ductions as the living tree or man is beyond the imitations
of the painter or sculptor. So manifestly emanating im-
mediately from the bosom of the Godhead, and bearing
the impress of di\dnity, blessed indeed must all those be
who hear and keep it.
As already intimated, it was not intended to give be-
forehand a history of particular events,
deSti^^'^''''^'^'"^ ^^^ t^ present the principles that were
to shape the world's history, so far as it
concerned the progress of the divine kingdom, in their
chief combinations and workings, and so to unfold the
general course and grand characteristics of God's deal-
ings with His church and the nations during all the long
ages of conflict and darkness through which that church ',
was to pass, — the various forms and combinations of evil .
that should oppose her, and the power by which she
should overcome, and the glory that should eventually
•crown her triumph. And this, too, in order to cheer her
heart and confirm her faith during the long night of her
ecinflict, and while crushed and bleeding under the might
36 THE PEOMISED BLESSING. [Lect. I.
and malice of her foes. As therefore she goes from age
to age along her pathway of strife and tears and blood,
with the world's powers all combined against her and
externally triumphant, and holding her spiritual origin,
glory, and destiny in contempt, she has only to look up
to that window which John saw opened in heaven, and
thence derive* fresh courage and joy in her deepest tribu-
lations. She thence learns not to think it strange con-
cerning these fiery trials, but to see them as 'her destined
path to an eternal triumph. She there sees these powers
that the world deifies and adores, — political, literary, fa-
natical, infidel and heathen, all characterized as beasts of
hideous and monstrous forms, — ^beasts, looking down to
the earth on which they tread, and only there, lording it
for a time over a suffering church and a prostrate world,
until having exhausted all their skill and malice under
the hellish inspiration of the great dragon, they are all
together cast into the burning lake, and her own shout
of triumph rings through all the earth, "Alleluia; the
Lord God omnipotent reigneth." Surely, "blessed is he
that readeth and they that hear" these words of divine
cheer.
For nearly all we know of Christ glorified, beyond
the facts of His ascension and session at
(4.) By its special ^^^^ Father's right hand, and investiture
revelations. . .
with universal dominion, and the promise
of His second coming, we are indebted to this book. All
the most stirring views of our blessed Lord in His glory,,
and in the exercise of His dominion — the mighty sweep of
His Providence over the nations and the invisible world,
and on behalf of each suffering saint, as well as our
fullest and most impressive views of the future bliss and
glory of the redeemed, and of our world delivered from
the curse, and Paradise restored, are derived from this
book, mysterious as it is. We are not merely told here
what He will do, but we see Him doing it, and are made
Lect. I.] THE PROMISED BLESSING. 37
more sensibly to realize His living person and presence
with us and in every event of life.
It is the very mystery wliich still enshrouds the sym-
bols here used, to reveal His works and
(5.) The mysterious- jj-^ . ^j^^ grandeur of His spiritual
ness of its symbols. o ^ :> o x
kingdom, and the horrid enormity and
malignity of the world's opposition, that gives to us our
truest and highest conception of them. How could we
obtain even a true glimpse of the invisible world — and
of those mighty spiritual forces that are battling so
fiercely for the possession of the earth and of human
hearts, and of the awful magnitude of the hidden
dangers and hellish influences that encompass us, or of
the matchless blessings and glories of the spiritual king-
dom,— things beyond the power of earth's language to
express, and the power of earth's objects to picture, —
except by such unearthly mysteries of glory and of
terror as these sublime visions present ? He cannot but
be blessed whose heart treasures up these wondrous
things, written in this book, of our enthroned king and
our heavenly home.
Thus it has always been. The blessing here pro-
nounced has always been more or less
(6.) In all the church's . ^ rni • i i i i
experience. cujoyed. Ihis Dook lias ucvcr oeeii
held by the church in vain. The whole
experience of the church in every age testifies to its
power. Whence those conceptions of the future world
and heavenly glory — the vision of the city, and the
river, and the slain Lamb, and the new song, and the
harps of gold, and the day without a night, and Paradise
restored, that have been wrought into all the thinking-
and speech of the church even in the darkest periods of
her history? "Whence were derived those views and that
inspiration that produced those bursts of divine song —
those bright and joyous anticipations of heavenly bliss,
that have cheered the hearts of suffering saints in every
38 THE PROMISED BLESSING. [Lect. I.
«
age, in all tlieir solemn assemblies, in the dens and caves
of the earth, on the bed of death, and at the martyr's
.stake? Especially from this book. Whence did David
Dickson catch the strains of that sweet song that has ex-
pressed and elevated the devotions of thousands of
saints, — " Oh mother dear, Jerusalem," or as we have it
in our books, "Jerusalem, my happy home?" And was
it not from this same vision of John in Patmos, that
Bernard of Cheny, in 1483, learned those heart-stirring
strains that then cheered the church's gloom and bright-
ened her hopes, and which ever since, translated into va-
rious tongues, have wafted to heaven her brightest antici-
pations and most earnest longings ? With a few verses
•of this we may not inappropriately close this lecture, and
may the Spirit of God enable us all in these times, when
the true patriots of every land are in fear, looking after
those things which are coming on the earth, to know the
blessedness of the hope that looks up to that heavenly
country and claims it as a home.
"For thee, 0 dear, dear country
Mine eyes their vigils keep;
For very love, beholding
Thy hajjpy name, they weep :
The mention of thy glory
Is unction to the breast.
And medicine in sickness,
And love and life and rest.
^* Beside thy living waters
All plants are, great and small,—
The cedar of the forest,
The hyssop of the wall.
Thy ageless walls are bonded
With amethyst unpriced ;
The saints build up its fabric,
The corner-stone is Christ.
"There is the throne of David,
And there, from toil released.
The shout of them that triumph,
And the song of them that feast.
Leot. I.] THE PROMISED BLESSING. 39
And who, beneath their Leader, ,
Have conquered in the fight,
Forever and forever,
Are clad in robes of white.
"Jerusalem, the glorious,
The glory of the elect,
O dear and future vision
That eager hearts expect ! 1
Even now by faith I see thee ;
Even here thy walls discern ;
To thee my thoughts are kindled,
And strive and pant and yearn.
" Thy loveliness oppresses
All human thought and heart ;
And none, O Peace, 0 Zion,
Can sing thee as thou art ;
The Cross is all thy splendour,
The Crucified thy praise :
His laud a benediction
Thy ransomed people raise.
" 0 sweet and blessed country.
Shall I ever see thy face?
0 sweet and blessed country,
Shall I ever win thy grace?
1 have the hope within me
To comfort and to bless ;
And shall I see thy glory?
O teU me, tell me, yes!
" Exult, 0 dust and ashes!
The Lord shall be thy part :
His only, His forever.
Thou shalt be, and thou art!
Exult, O dust and ashes!
The Lord shall be thy part :
His only. His forever.
Thou shalt be, and thou art."
LECTUKE II.
THE GOSPEL OF THE KINGDOM.
Key. i: 4-8. "John to the seven churches in Asia, Grace be unto you,,
and peace, from Him which is and which was, and which is to come,
and from the seven spirits which are before His throne : and from
Jesus Christ, who is the faithful Witness, and the first begotten of the
dead, and the Prince of the kings of the earth. Unto Him that loved
us and washed us from our sins in His own blood, and hath made us
kings and priests unto God and His Father: to Him be glory and do-
minion forever and ever. Amen. Behold He cometh with clouds, and
every eye shall see Him, and they also which pierced Him: and all
kindreds of the earth shall wail because of Him. Even so, Amen. I
am Alpha and Omega, the beginning and the ending, saith the Lord,
which is, and which was, and which is to come, the Almighty."
JOHN, the favoured instniment by whom the wonder-
ful revelations of this book were given to the church,
needs no introduction to any reader of
The author. ^j^^ ^^^ Testament. He himself de-
lights in the title, ' the disciple whom Jesus loved.' Of the
twelve he was one of the select three admitted by our
Lord to be special witnesses of His glory and of His secret
sorrows. Of these three he seems to have been privi-
leged to be nearest to his Master's person, and to enjoy
the most confidential intercourse with Him. At the last
supper we find him reclining next to Him so as to lean
upon His bosom. His character is often greatly misun-
derstood. He was loving and lovely ; but though gentle,
affectionate and confiding, his was no mere passive and
yielding nature, none of that soft and pliant tenderness
so often attributed to hun. Ou the contrary, he was dis-
(40)
Lect. II.] THE GOSPEL OF THE KINGDOM. 4:1
^tinguislied above most of the others for the calm decision
and fervid energy of his character, causing him and his
brother James to receive from their Lord the surname of
'Boanerges,' or sons of thunder; thus reminding us that
it is not to the most forward, bold and demonstrative, like
Peter, but to the calm, thoughtful, and the retiring even,
that we are to look for the highest specimens of real en-
ergy, courage and manly strength. In his peculiar men-
tal character and habits as these appear both in his gos-
pel and epistles, he seems to have been specially disposed
and fitted to penetrate into the deeper spiritual mysteries
of redeeming mercy, and to unfold the great principles of
God's truth and dealings. There thus appears a beauti-
ful harmony between the character of this apostle, and
the privilege and duty to which he was here called of mi-
folding the grand elements of the vast scheme of God's
Providence through future ages, to comfort and encourage
His fainting and struggling church.
That church in every age is here represented by "the
seven churches of Asia." These are
To whom addressed. i i i i i
supposed to have been under the more
immediate care of this apostle in his last days. Now,
too, all the otlier apostles are believed to have already
joined their ascended Lord. His words here and in his
gospel are the last apostolic utterances to the churches,
and hence to whomsoever addressed would be received
with equal reverence by all and of common interest to
all. The " Asia" here spoken of, is only the western ex-
tremity of the peninsula now called " Asia Minor." The
name, we are told,^ originally belonged to d still smaller
section, "the Asian mef^dows on the banks of the
Cayster," as Homer has it. It was afterwards applied
more definitely to the whole of what became, by the will
of Attains, king of Pergamos, a Koman province, and
hence termed Proconsular Asia. These seven churches
1 Conybeare and Howson, vol. i., p. 237.
42 THE GOSPEL OF THE KINGDOM. [Xect. II.
were the clmrches of the chief cities of the province, and
are afterwards named^ in the order in which they would
naturally be visited by a person starting from Ephesus
the capital city. But just as the epistles of Paul to the
Romans and Corinthians, and other churches, were in-
tended for the instruction of all churches in all ages,
since the relations between God and His church are al-
ways the same, and her duties, motives and consolations
substantially the same, — so was this also a revelation
equally for all: it was to these seven, only in order that
through them it might come to all of us. On the one
hand, then, we have here this beloved disciple receiving
at the hands of our glorified Lord this revelation of His
future purposes of grace and glory to His redeemed;
and on the other, we have these seven churches receiving
it directly at the hand of John, in trust for the church of
every age and nation. So that "John to the seven
churches of Asia," is equivalent to — 'Jesus Christ to the
churches of every people and age,' and therefore to us.
The one great subject of this revelation is the kingdom
of Christ. It is this spiritual kingdom
^ ^" ^^'^ ' in its conflicts with and its triumphs over
the power of Satan and the kingdoms of the world.
And these verses which introduce and sum up the whole
book, may appropriately be styled — the gospel of the
kingdom. They announce its blessings and its triumphs,,
and these to be consummated by the coming of its divine
King. In them we have, first, its message of mercy from
a Triune God : " Grace be unto you and peace, from Him
which is, and which was, and which is to come; and from
the seven spirits which are before His throne ; and from
Jesus Christ, who is the faithful Witness, and the first be-
gotten of the dead, and the Prince of the kings of the
earth." We have, secondly, the church's glad and grate-
ful response, in an ascription of praise to her redeeming
3 ch. i., 11.
Lect. II.] THE GOSPEL OF THE KINGDOM. 4:3
God, in view of the magnitude of this mercy, and price
at which it was procured : " Unto Him that loved us and
washed us from our sins in His own blood, and hath
made us kings and priests unto God and His Father; to
Him be glory and dominion for ever and ever. Amen."
Thirdly, we have a solemn warning to all the world in
view of the coming of this redeeming God to accomplish
the purposes announced: "Behold, He cometh with
clouds; and every eye shall see Him and they also which
pierced Him: and all kindreds of the earth shall wail
because of Him. Even so. Amen." The whole is ap-
propriately closed and enforced by the introduction of
the divine author Himself, this coming Redeemer, in His
own person declaring Himself as the origin and end of
all, — the self-existent and unchangeable God, omnipotent
to fulfil all the vast purposes of redeeming love to a
wretched world : " I am Alpha and Omega, the beginning
and the ending, saith the Lord, which is, and which was,
and which is to come, the Almighty."
The highly spiritual and practical character and design
of the whole book will clearly appear in considering the
three leading topics of this passage ; the message, " Grace
and peace" from a Triune God; the church's response,
"Unto Him that loved us, &c.;" and the world's warning
and the church's hope, " Behold, He cometh."
I. First, then, we have the message of the gospel or
glad news of the kingdom, as the burden
I. The goepel mes- ^^ ^|^-g ^^j^^jg ^^^^^ ^j^^^ meSSagC is
sage. "
" grace and peac^" from God the Father,
the Son and the Holy Ghost. " Peace" sums up the bless-
ings of this kingdom; "grace" describes their origin.
All the blessings that come down from heaven to
guilty and helpless man, laboring under
the fearful burden of unforgiven sin and
the dread of impending wi-ath and the misery of con-
flicting passiox^s, unsatisfied desires, and earthly woes,
•4:4: THE GOSPEL OF THE KINGDOM. [Lect. II.
are forcibly and toucliingly included in tliis one word,
'jDeace,' the peace that is from God and that reconciles
io God. Without it you may gather to yourself all that
earth calls good, all that for which men put forth their
mightiest energies, and the eager strife for which fills the
earth with " the waves of human agitation billowed high,"
and you have gained only dust and ashes. Without it,
the more you have gained of the world's honours,
pleasures and wealth, the greater the vexatious burden of
vanity you have to bear, and the bitterer the cup of sor-
row mingled for you at last. The want of it turns the
best of earthly blessings into poison, and makes them
only smooth your downward way to a deeper perdition.
The possession of it, on the other hand, gives to all
earthly good its only real value, and transmutes its sor-
rows, pains, and tears into healing medicines for the soul,
and preparatives for eternal joy. It cannot do less; for
it is called "the peace of God which passeth understand-
ing,"— the peace which God gives, and by which God is
reconciled. What more than this can a creature want ?
It brings him into loving communion with God, his
maker; it secures sweet serenity and harmony in the
soul itself; it satisfies every desire. Nature, in all her
thousand processes, Providence, in all its minutest, vast-
est and most complicated movements, and even the un-
seen hosts of angels, all range themselves as the minis-
tering servants of the soul at peace with God. "All
things are yours."
" Grace" is its only source. Hence this message of
the kingdom is ^^ grace and peace." No
"Grace, " , • i_ ^ •
true peace can come into any soul except
through grace. Let not the frequency and flippancy
with which this word is repeated make you insensible to
the force and glory of its blessed meaning. It is the
gratuitous, undeserved and sovereign favour of God,
•springing out of the depths of His own nature and with
Iject, II.] THE GOSPEL OF THE KINGDOM. 45
all the gushing force of divinity, exhaustless as His own
fulness, either by the creature's wants or the lapse of
ages, and finding its true symbol in tliat river of the
waters of life that John saw bursting out from beneath
the throne of God and the Lamb.
Such is the glad news the gospel brings to you and to
me, oh helpless sinner! Such the nature of the bless-
ings which the whole resources of this spiritual kingdom
•of God are employed in bestowing. Mark well the two
great truths taught by these words, "grace and peace,"
in regard to your native character and condition in the
eight of God. The very words that come to you laden
with heaven's richest mercies, to gladden and to save
your soul, imply that God regards you as by nature at
■enmity with Him, and vmder the penalty of His holy
law; and that deliverance from this state of sin and
misery cannot be procured by any works or merits of
yours or of any creature, but must be His perfectly gra-
tuitous gift.
The infinite magnitude and preciousness of the bless-
ings thus announced are most impres-
From the Triune God. .,, i,i p< ,^ , ,t •
sively tauglit by relerrmg them to tiieir
•origin in each of the persons of the blessed Trinity. It
is, first, "grace and peace," "from Him which is, and
which was, and which is to come." These words seem
intended to represent as far as possible that incommuni-
cable and mysterious name by which God revealed Him-
self to Moses, "I am that I am," or as it might be
-equally well translated and as it also means, " I will be
what I wdll be." The words used in the original Greek
here are very remarkable. They violate the most ordi-
nary and fixed rules of grammar, as if to intimate that
the very name of God must burst through all tlie ordi-
nary laws of human language in order to find fitting
terms — that indeed no human language can bear the
bui-den of this name. And so it is of that grace and
46 THE GOSPEL OF THE KINGDOM. [Lect. IL
peace wliich is but the expression of this name — of the
divine character toward the believing sinner. They are
as unchangeable and eternal as the Father's nature and
eternal purpose of love, whence they sprang.
Again, it is "grace and peace," "from the seven
spirits which are before His throne." Seven is the num-
ber of covenant perfection or completeness; ^^ before the
throne,'''' indicates them .as the ever ready messengers of
its power and grace. This is but a striking symbolical
expression after the manner of this book for the perfect
and manifold variety and fulness of the operations of
the Holy Spirit bestowed upon all the churches of Christ.
In the covenant of redemption, and in the actual arrange-
ments of the spiritual kingdom, the Holy Spirit takes the
place and office o^ carrying forth by His perfect and fitting
influences this grace and peace, that proceeds from the
throne of divine sovereignty. It is, then, a grace and
peace infinitely efiacacious -and all-sufficient as imparted
to the soul by the Omnipotent Spirit.
Again, it is "grace and peace," "from Jesus Christ,
who is the faithful Witness, and the first begotten of the
dead, and Prince of the kings of the earth." It is grace
and peace attested by the Son of God Himself, made
sure by His resurrection from the dead as the first fruits
of them that sleep in Him, and carried forward to its
perfect consummation by His supreme and universal do-
minion.
Such is this grace and peace announced by the gospel,
bestowed in this kingdom. It is boundless and exhaust-
less as the fulness of an unchanging God ; mighty and
efficacious as the manifold influences of the omnipotent
Spirit; and firm and secure as the eternal throne of our
risen and ascended Saviour. It is a "grace and peace"
proclaimed in some form by all the works and ways of
God to our sin-accursed world; proclaimed even by the
very frame work of nature and its processes, standing as
Lect. II. I THE GOSPEL OF THE KINGDOM. 47
it does to be the theatre on which God shall display the
working of redemption ; proclaimed by all the vast sweep
of His Providences, however clothed they may be in
gloom and terror as they roll over us, for " all things
work together for good to them that love God, who are
called according to His purpose;" proclaimed too by
every page of this blessed Book as it comes attested by
Heaven's broad seal, and by no part more clearly than
this closing revelation of the Kingdom ; and most power-
fully though silently proclaimed by the still small voice
of the Spirit in your hearts, drawing you with loving
strivings to flee from the wrath to come.
And fiithermore. The offer of it in this proclamation
of the Kingdom is limited by nothing but the sinner's
willingness to accept it. "Whosoever will, let him take
the water of life freely," are the express terms. Oh
how unlike the ways of men ! How unlike the par-
dons and amnesties of earthly powers, all full of limi-
tations and exceptions, that make them savour far more
of vengeance than of love and peace. Here no sin-
ner is excepted; though your rebellion has been long
and open and determined, involving the deepest and
most damning guilt; though your soul may have every
reason to tremble in the prospect of that dreadful
wrath which its sins deserve; yet to you — aye, to the
chief of sinners, the proclamation of heaven's grace and
peace comes breathing nothing but love, — matchless, free,
unbounded love. It comes to each of you, — what is your
response ? Who so mad, so bent on self-ruin as to treat
with indifference this divinely attested message of grace
and peace from God the Father, the Son and the Holy
Ghost ? " How shall we escape if we neglect so great
salvation ?"
Some of you have already received this grace with
hmnble, penitent and believing hearts; you have felt this
holy peace diffusing itself sweetly and powerfully through
4:8 THE GOSPEL OF THE KINGDOM. [Lect. II.
your sin-stricken and burdened souls. Surely you will
most heartily unite in the joyful response of the church
which follows : " Unto Him that loved us and washed
us from our sins in His own blood, and hath made us
kings and priests unto God and His Father : to Him be
glory and dominion for ever and ever. Amen."
This is the second division of our text, — the believer's
glad and grateful response to this gospel
11. The church's glad or glad uews of the Kingdom. The Ian-
response. , , ^
guage here seems to burst spontaneously
from the heart of John as he contemplated that won-
drous grace and peace he had just announced. It is too,
and this should be specially noted, the actual expression
of this divine peace as imparted to and dwelling in the
soul ; and shows its depth, its joyousness and its triumph.
It is the utterance of an aged, persecuted, banished suf-
ferer, on behalf of himself and the chm-ch upon which
then the worldly power, with Domitian at its head, had
placed its iron heel to crush out its very life. And yet
here is not a tone or a trace of sadness; instead of groans
and tears and dark forebodings every note rings with the
very gladness and triumph of heaven itself.
Three things we may briefly notice in this response.
1st. The conscious dignity, power, and
(1.) Conscious dignity privileges cveu now enjoyed in this king-
and privileges. j. o ^ t/ o
dom. " Hath made us kings and priests
unto God," i. e., before God, in His estimation. De-
spised by man, poor, oppressed, or even driven to the
stake, still in His eyes the believer is crowned with a
royal dignity, and clothed with a priestly sanctity. To
those whose notions of what is great and glorious are
confined to material splendour and earthly power, these
may seem strange words. All they imply is indeed not
now enjoyed, and will not be imtil the whole mystery of
redemption shall be finished; but they do imply that
£uch a change has already taken place in the believer's
Lect. II.] THE GOSPEL OF THE KINGDOM. 49
relations and character as is the pledge and the foretaste
of that future fulness of blessing. If to be a king is to
possess dignity, dominion, power and riches, and to be a
priest implies the still higher glory of holiness, friend-
ship, and communion with God, then is there far more
reality in the spiritual kingship and priesthood of the
Christian, than ever belonged to any mere earthly mon-
arch or Aaronic priest. And it is your privilege, be-
liever, to feel this, and to feel it far more constantly and
vividly than most of us do.
Distinctly then answer a few questions. Do you con-
sciously welcome this message of grace and peace to
your heart? Do you trust Jesus Christ, the Faithful
Witness ? Do you choose Him as your Lord and Master ?
I ask not now whether you feel the burden of a corrupt
nature, and are ashamed and humbled on account of
your daily sins. I know you do, you must, if you are a
true believer. But do you accept God's grace in Christ
as your only hope, and Christ's will as your only law ?
If you do — then what must be your real state and rela
tions before God ? Are you not imited to Christ by an
indissoluble union? Are you not adopted into the family
of God ? Are you not an heir of God through Christ ?
Is not your inheritance a share in the kingdom of glory,
incorruptible and that fadeth not away? Are not nature
and providence all working in subserviency to your in-
terests ? Are not angels your ministering servants ? Is
not the Spirit of God dwelling in you ? Have you not
continual access to the mercy seat? In a word, are not
all the resources of the Godhead pledged to bring you
off conqueror over earth and death and hell ? Do not
the explicit promises of the everlasting covenant render
all this certain? In proportion, then, as you take God
at His word, it is your privilege t© say with this same
John, "Behold, what manner of love the Father hath
bestowed upon us, that we should be called the sons of
60 THE GOSPEL OF THE KESTGDOM. [Lect. II.
God Now are we the sons of God, and it doth
not yet appear what we shall be ; but we know that when
He shall appear, we shall be like Him : for we shall see
Him as He is." What earthly crown or consecrating oil
could even impart such hopes and dignities as these?
Oh, dear brethren, do, I pray you, realize your real dig-
nity and blessed privileges, and praise the Ijleeding Lamb
that He hath made you " kings and priests unto God."
That you may do this more fully, consider the second
thing taught in this response, the source
(2.) Cost of these bless- ^^^^ ^^^^ ^^ ^j^^g^ blcssiugs— the lovc and
ings. _ "
blood of your redeeming God : " Unto
Him that loved us and washed us from our sins in His
own blood." Oh, my brethren in sin and in heavenly
hope, what a theme is here for the praises of heaven and
eternity! Earth's language is too utterly feeble, and
man's loftiest conceptions too utterly mean. See how the
inspired Paul labours to express the thought when he
prays that we "may be able to comprehend with all
saints, what is the breadth and length, and depth, and
height: and to know the love of Christ which passeth
knowledge."
This love of Christ is just as incomprehensible as the
mysteries and glory of the Godhead itself. You see Him
dwelling there in the bosom of the Father in bliss and
glory unutterable, receiving the homage of a holy uni-
verse ; and then flinging all this aside. He comes down
through all the ranks of the higher intelligences, lower
and still lower, till He reaches the depths of suffering in
Gethsemane and on the Cross, and there pours out His
blood that He may wash us from our sins. " From our
sins," — from their deep guilt, and so procuring our eter-
nal forgiveness and God's favour; and from their power
and pollution, and so* procuring our restoration to the
holy image of God. It may well be believed that those
for wliom all this was done, those whom the Son of God
Lect. II.] THE GOSPEL OF THE KINGDOM. 51
60 loved and washed in His own blood, however low and
vile and guilty before, would be thus advanced to what-
ever of dignity or privilege it was in the power of Om-
nipotence to bestow upon such creatures. Is any bless-
ing too great for such love to give ? Is any sin too black
for such blood to wash away? Is there any degree of
holiness or height of bliss beyond the worth of this blood
to purchase ? Oh, fellow-sinners and believers, is there a
joy so great, a heavenly hallelujah so rapturous, as that
of the redeemed sinner — as that in which you and I, ere
many more years of sorrow shall have rolled away, shall
unite? "With some sense of this love upon our hearts,
we cannot but join most gladly in
(3.) Apcnption of glory The third idea of this joyful response,
and dominion to the ■, ■ , ■ j? i i i • • j.
Kedeemer ^^^ ascriptiOH ol giory and donnmon to our
redeeming Lord: "Unto Him be glory
and dominion forever and ever. Amen." This is not a
mere ascription of praise, a mere declaration that such
glory and dominion belongs of right to Him; but that
it is now and ever shall be our highest joy and effort
to give Him this glory — to glorify Him in our bodies
and our spirits, — living, suffering and dying, cordially
submitting to His government, rejoicing in His dominion,
and seeking to extend His blessed reign.
Here is the very essence and spirit of this response to
the church. In view of His love and blood, and the
kingly and priestly honours and privileges they have se-
cured, she joyfully acknowledges that the glory of her
salvation belongs exclusively to Him, both in its pur-
cliase, its application, and its final consummation; and
expresses her desire and determination to yield herself up
wholly to His dominion, both in providence and grace.
Can He, beloved, require less? Can we dare to offer
less? The objects of such love, the purchase of such
blood, the recipients of such blessings, is there any work
52 THE GOSPEL OF THE KINGDOM. [Lect. U^
too hard, and any self-denial too great, any suffering too
severe by which you may extend His dominion over this-
wretched world for which He died, and manifest your
grateful love to Him ? Is there any sacrifice of personal
effort or property by which His kingdom may be ad-
vanced, which you can possibly make, that you can dare
to withhold ? And can there be any days so dark, any
providences so mysterious, any calamities so crushing,
that you can doubt the perfect wisdom and love of that
dominion which He exercises over all things?
Consider, thirdly, the other leading idea of this passage ^
the loorWs wariiwg and the churches hope,.
III. The world's warn- j^ othcr words, the consummatioii of the
ing and the church's
hope. gospel of the kingdom. This compre-
hensive passage not only presents to us
the message of this gospel, and its actual welcome and
present power, but directs us forward to the period and
the power which shall end the conflicts and perfect the
glory of this kingdom. " Behold, He cometh with clouds,
and every eye shall see Him, and they also which pierced
Him : and all kindreds of the earth shall wail because of
Him. Even so. Amen." These last words, ei'en so,
Amen, are not a response to the preceding announce-
ment,— but are a double asseveration of its truth and im-
portance; like the verily, verihj of our Saviour, designed
to attach to the declaration a special preeminence.
This declaration is indeed preeminent over all other
prophecies; it is the sum and the end of
§. Consummation of r^{\ threateuiugs and all promises. It at
salvation and damua- i-i
tion. once fixes the miiid upon that day and
that event announced by the shining ones
to the bereaved disciples on Olivet, as they were gazing
on the clouds of heaven that had just received their risen
Lord out of their sight. " This same Jesus, whicli is
taken up from you into heaven, shall so come, in like
manner as ye have seen Him go into heaven.." However
Lect. II.] THE GOSPEL OF THE KINGDOM. 53
the waiting people of God may diifer as to the time and
circumstances of this second coming, — differences arising
chiefly from the attempt to make the time and the man-
ner more definite than the express terms of Scripture
make them, — the glorious fact stands forth with a bright-
ness that commands universal and joyful assent, that this
second coming of our Lord in His glorified humanity is
the end of the church's conflicts, and the consummation of
her glory. It is the grand goal toward which all the
. multifarious movements of God's providence are hasten-
ing onward. Then the grace and peace here announced
are to end in the fulness of glory; then the saints shall
receive their complete investiture with the kingly and
priestly honours here pledged by sweet and blessed fore-
tastes; then shall they reign upon the earth, the last en-
emy being destroyed, and the militant kingdom end in
the eternal and peaceful dominion of the redeemed in
eternal union with Christ their livieg Head.
In answer to the question what shall take place at His
second coming, let the express words of revelation be
here a sufiicient answer. "When the Son of man shall
come in His glory, and all the holy angels with Him,
then shall He sit upon the throne of His glory; and be-
fore Him shall be gathered all nations, and He shall
separate them one from another, as a shepherd dividetli
his sheep from the goats And these (the wicked)
shall go away into everlasting punishment, but the
righteous into life eternal."^ "We which are alive and
remain unto the coming of the Lord shall not prevent
them which are asleep. For the Lord Himself shall de-
(1) Matt. XXV : 31-46. "Eternal life," and "eYerlasting punishment,"
as here inflicted, are something very different from national judgments ;
so that this is no mere judgment on the nations as such, but on the in-
dividuals of all the nations — of all the race. It is a judgment, the very
grounds of which are the secret motives of the heart — not the mere ex-
ternal act, — love to Jesus, or rejection of Him, as He is represented im
His people.
54 THE GOSPEL OF THE KINGDOM. [Lect. II.
scend from heaven with a shout, with the voice of the
archangel, and with the trump of God : and the dead in
Christ shall rise first. Then we which are alive and re-
main, shall be caiTght up together with them in the
clouds, to meet the Lord in the air: and so shall we be
ever with the Lord." Q "It is a righteous thing with
God to recompense tribulation to them that trouble you;
and to you who are troubled, rest with us, when the Lord
Jesus shall be revealed from heaven, with His mighty
angels, in flaming fire taking vengeance on them that
know not God, and that obey not the gospel of our Lord
Jesus Christ, who shall be punished with everlasting de-
struction from the presence of the Lord, and from the
glory of His power : when He shall come to be glorified
in His saints, and to be admired in all them that be-
lieve." f ) Speaking of the sure fulfilment of " the pro-
mise of His coming," Peter says, " The heavens and the
earth which are now, .... are kept in store, reserved
unto fire against the day of judgment, and perdition of
ungodly men But the day of the Lord will come
as a thief in the night, in the which the heavens shall
pass away with a great noise and the elements shall melt
with fervent heat, the earth also and the works that are
therein shall be burnt up Nevertheless we, ac-
cording to His promise, look for new heavens and a new
earth wherein dwelleth righteousness." (^) " And there
shall be no more curse, but the throne of God and of the
(1)1 Thess. iv: 15-17.
(-)2 Thess. i: 6-10. Compare with this predicted glorification of
the "saints," and of "all them that believe," and "this flaming fire
taking vengeance," the language of Peter, in proof that it is no partial
judgments on some of the nations, — but universal and final, resulting in
a complete change in all the conditions of earthly existence, requiring,
in order to such judgment, the resurrection of the wicked, and to be
followed by "a new heaven and a new earth," — in which the consuna-
mated and perfected church shall eternally reign.
(3) 2 Pet. iii: 4-13.
Lect. II.] THE GOSPEL OF THE KINGDOM. 55
Lamb shall be in it" — the glorified church, the new Je-
rusalem,— "and His servants shall serve Him."
Oh ! if the eye of saint and sinner could be fixed more
steadily and l)elievingly on this coming day of wrath and
terror to every impenitent soul, and of glory and per-
fected bliss to every child of • God, how eagerly would .
this message of "grace and peace" be welcomed, and
how joyously would this ascription of praise ring through
all His suftering church even now! That "glory and
dominion" procured by His love and blood, and the
"grace and peace" that blessed dominion brings to those
who submit to it, you may now despise. You may, by
your practical treatment of these things, regard them as
if they were unreal — unsubstantial imaginings, of less
interest than the earthly good that perishes in the using,
or that you perish in grasping. Oh, infatuated sinner !
this delusion must very soon vanish. Now, you know
Jesus Christ only by His gospel and these ofiers of
peace, — as the bleeding Saviour and the Friend of sin-
ners. He once was here and shed His blood for you,
and it is the loving tender tones of His voice on the way
to Calvary that you hear. Now He is on His throne.
But He has gone there only to complete His kingdom \
here by His Word and Spirit and Providence. Jesus
Christ must reign. He will reign. "To Him every
.knee shall bow, and every tongue confess that He
is Lord, to the glory of God the Father." " He must
reign till He have put all enemies under His feet."
■"Kiss the Son," then, "lest He be angry and ye perish
from the way, when His wrath is kindled but a little ;"
-and you be found, together with those who pierced Him,
among the throng of those from " all kindreds of the
earth" who "shall wail because of Him."
"Because of Him." That will be wailing indeed!
Wailing because of the very one that came to save you,
because of Him whose love is the eternal theme of
56 THE GOSPEL OF THE KINGDOM. [LecT. II.
heaven's highest hallehijahs. Christ rejected, an ofi'ered
salvation neglected, a day of grace wasted, this is the
thing that v^ll give the lost sinner his keenest anguish,
and wring from him at the last a bitterer wail than devils
ever uttered.
Premonitions of this triumph and ruin He is even now
giving us. As the final victory of a
§. Coming now in long and bloody war is only the result
mediatoriarreign. a^id design of all the thousand struggles
and victories that may have preceded,
and may be said to include them all, — so this finai com-
ing may be regarded as including all the progress of His
kingdom towards it, as He by His Providence and grace
is preparing and hastening on all things toward it. In
all the developments of these He is coming. "Behold,
He cometh with clouds." Similar language is elsewhere
used in a way that seems necessarily to include the mani-
fest glorious, visible progress of His kingdom of grace
from that generation in which it was established, on to-
ward that final consummation, as it is advanced from age
to age by the mighty movements of His Providence. ("•)
These, as they sweep over the nations, remove obstacles,
and, combining with the Word and Spirit, prepare the
way, by successive victories of grace and judgments, for
the final triumph of this grace and peace. He is thus
coming now as in the clouds of heaven. The revolutions
that shake the nations, that fill the world with desolation
and blood, are but the footsteps of His Providence,
levelling the mountains, and filling the valleys to make
a highway for the onward progress of His kingdom.
Terrible indeed to His enemies are all these unfoldings-
of His mighty plan ; how terrible, we in this land know
and feel in some degree at least. How He sweeps away
(I)Comp. Dan. vii: 13, 14, with Matt, xvi: 28, and Mark ix: 1.
Luke ix: 27, also with Matt, xxiv: 29, 30, 34. Mark xiii: 24, 26, 27,
30. Luke xxi: 25-27, 32.
Lect. II.] THE GOSPEL OF THE KINGDOM. 57
all human hopes, and blasts the proudest expectations,
and writes vanity and vexation of spirit on all man's
schemes of happiness and glory, and makes the richest
and loveliest of eartli's heritages a scene of desolation
and distress ! To those who have no part or lot in the
grace and peace of the gospel, oh ! how bitter and crush-
ing are many of the providences that now are sweeping
over them so resistlessly, and bearing away all their
earthly idols ! And all the wailing that fills the land,
and the households over which His judgments have
swept, is ''because of Eim," — to punish some for their
rejection of Him, to chasten and purify and save others,
and to show the world the malignity of sin. Be assured,
my hearers, wrap it up as you may, talk as you will of
political causes and human agencies, of man's folly, am-
bition, wrath and malice, the real cause is just " Christ
rejected," the claims of His kingdom ignored. AM of
this is just the Prince of the kings of the earth vindi-
cating His rejected claims, and showing a careless and
ungodly world the worthlessness of its dependencies,
while yet the grace and peace of His kingdom may be
secured and is freely offered.
Let the world and the nations and every sinner take
warning. " The Lord reigneth ; let the
§. Tremble and re- .^ tremble." But let the church
joice. -T 1
rejoice in hope, and let all this suffer-
ing and groaning creation rejoice with her. "For He
cometh ; for He cometh to judge the earth : He shall judge
the world with righteousness and the people with His
truth." He is coming to remove the obstacles that have
so long prevented His triumphs ; He is coming to sweep
away all systems of error and delusion, to right all
wrongs, to end all apostacies, to humble all the proud
j)owers of this world, and to fill the earth with His glory.
* ' For this tempestuous state of human things,
Is merely as the working of a sea
58 THE GOSPEL OF THE KINGDOM. [Lect. II.
Before a cabn, that rocks itself to rest.
For He whose car the winds are, and the clonus,
The dust that waits upon His sultry march,
When sin hath moved Him and His wrath is hot,
Shall visit earth in mercy; shall descend
Propitious in His chariot paved with love ;
And what His storms have blasted and defaced
For man's revolt, shall with a smile repair."
And that we may rest in the full assurance of this,
however dark the days that may be passing over us, how-
ever severe the conflicts through which the church may
be called to go, however mighty the opposition of earth
and hell, or however long the delay of His coming, He
adds — " I am Alpha and Omega, the beginning and the
ending, saith the Lord, which is, and which was, and
which is to come, the Almighty."
LECTUKE III.
THE CONSOLATIONS OF THE KINGDOM.
Kev. i: 17, 18. "And when I saw Him I fell at His feet as dead. And
He laid His right hand upon me, saying unto me, Fear not ; I am t^e
first and the last ; I am He that liveth, and was dead ; and behold, I am
alive for evermore. Amen ; and have the keys of hell and of death. "
THESE words convey the spirit and design of this
whole book. They are a message of consolation di-
rect from the lips of the glorified Redeemer. They were
occasioned by the terror with which the vision of His
glory, described in previous verses, had filled the heart of
His beloved disciple. So overpowering was the sight that
John had fallen at His feet as dead. With a tenderness
equal to His godlike majesty, He lays His hand upon the
fainting apostle, restores his strength, and revives his
trembling heart with the assurance, "Fear not," remind-
ing him of His divine nature. His dying love, and His
universal dominion.
But not for John's sake alone were these words uttered,
any more than for his sake alone was this grandest of all
visions granted to him. The fact that he was twice di-
rected to write all this, and all that should afterwards be
revealed, in a book, and send it to the churches, shows
that it was intended for other fearful hearts. Such were
the circumstances of that time, as to make these consola-
tions most needful and appropriate.
(59^)
*60 THE CONSOLATIONS OF THE KINGDOM. [Lect. III.
It was soinewliere between the years 90 and 95 A. D.
Domitian was on the Roman throne.
§. Circumstances of " Being of a gloomy and suspicions tem-
•the church when writ- , ^ , n •
tgjj^ per, he encouraged a system ot espion-
age ; and as he seems to have imagined
that the Christians fostered dangerous pohtical designs,
he treated them with the greater harshness. Flavins
Clemens, a person of consular dignity, and his o^Aal
cousin, was put to death for his attachment to the Chris-
tian cause; and his near relative, Flavia Domitilla, for
the same reason, was banished with many others."
Church history further informs us that the extent and
virulence of the persecution was shown also by his caus-
ing to be dragged to Rome two grandsons of Jude, called
the brother of our Lord, as dangerous rivals ; though
when he found their extreme poverty and obscurity — that
they were joint proprietors of a small farm in Palestine,
which they cultivated with their own hands, he let them
go. Q) In such times it could not be expected that one
so distinguished and influential as John, the only surviv-
ing apostle of our Lord, could escape, even though old
an^ feeble. Accordingly we find him an exile in the
barren rocky isle of Patmos, and here addressing himself
to the churches as their brother and companion in the
tribulation and kingdom and patience of Jesus Christ;
being " in the isle that is called Patmos, for the word of
God, and for the testimony of Jesus Christ." The
churches, oppressed and ])leeding under the arm of
imperial power stretched out to crush them, must have
been filled with fears, not merely on account of personal
danger, but for the cause of Christ so dear to their hearts.
"Welcome therefore beyond expression must this language
have been, coming direct from the lips of their glorified
King, and most cheering the view here given of His per-
sonal glory, and His providential care.
(1) KiUen's Ancient Churct, pp. 169, 170.
Leot. III.] THE CONSOLATIONS OF THE KINGDOM. 61
But when has been the time in which the same as-
surance has not been more or less wel-
§. sim the same ^^^^^ ^^ ^^i^ church and the believer?
need.
Is it not still true that to be a partner
in the kingdom of Christ, is to be a partaker in tribula-
tion, and in trials and conflicts that demand patient en-
durance, and awaken earnest longing and waiting for His
coming in delivering grace and power ? Must we not,
through much tribulation enter the kingdom of God?
If we would reign with Christ, must we not suffer with
Him? Can we wear the crown without bearing the
cross ? And as the church's perils and necessities and
fears are still the same, so are her Lord's love and care.
Neither time nor distance can change His heart or lessen
His infinite resom-ces. His churches now are just as
dear to Him as ever. Not a single member of those
seven churches was anj more tenderly regarded by Him
than each one now who, amidst trials and temptations,
with many fears and tears, is seeking to follow His
bleeding footsteps, and longing for His full salvation.
To such, then, just as much as to John and these seven
■churches, are these words addressed : " Fear not ; I am
the first and the last, and the living One ; and I became
dead, and behold, I am alive forevermore. Amen; and
have the keys of hell and of death," Such is their lite-
Tal rendering.
In evolving the consolations of this passage, there are
to be considered these four particulars — your fears are
.groundless; your Redeemer is divine; His atonement
and intercession are perfect; and His dominion is imi-
versal.
I. "Fear not;" for your fears are groundless. You
are affrighted at your o^vn mercies. The
L Fears of the be- ^^- f^^^. -^ ^^le VeiT thing that
liever groundless. o J j ^ ^
brings to you salvation. It was so with
John on this occasion. It was no real danger, but the
62 THE CONSOLATIONS OF THE KINGDOM. [LecT. III.
personal glory of liis own Saviour that filled him with
alarm, — the very thing that of all others was his surest,
indeed his only defence, and when fully understood, his-
highest joy. All he saw were but the symbols of His
eternity and divine majesty, — " His head and His hairs
were white like wool, as white as snow;" of His heart-
searching Omniscience, — " His eyes as a flame of fire ;"
of His holy and resistless Providence, — "His feet like
unto fine brass, as if they burned in a furnace, and His
voice as the sound of many waters;" and all these as He
in royal and priestly robes walked in the midst of the
seven golden candlesticks. His churches, — upholding by
His right hand his messengers and authority among
them, — "the seven stars;" ministering His all piercing
word, — " out of His mouth went a sharp two-edged
sword;" and shining with the light and power of unap-
proachable holiness, — "His countenance as the sun
shineth in His strength." That was indeed a vision of
matchless and overpowering glory. But with all thi&
awful and impressive grandeur, it was only a presenta-
tion in a single view, of all the grounds of confidence
and joyful hope wdiich flow from infinite power and wis-
dom and love. So that in these very things John had
the brightest evidence of his own and the church's eter-
nal security and triumph ; and yet never, not even when
he stood in the presence of the Cross, or afterwards of
his persecutors, had he been so utterly overwhelmed as
now. It was this excess of glory that, for the time,
blinded his perception of the grace and love that gave it
such glory. So it is still. Only we faint and tremble at
the blessed reality of which John saw the mere symbols.
As this l)eloved disciple, who had leaned with such confi-
dence on his Lord's bosom at the last supper, fell at His
feet as dead, overwhelmed by the display of His personal
majesty and glory, so His people in every age have often
been filled with terror at the display of these same attri-
Lect, III.] THE CONSOLATIONS OF THE KINGDOM. 63
butes in Hi§ providential dealings with themselves and
with the church. Our fears often, nay, generally arise
from our misconception of the nature of those means
and influences and processes of spiritual discipline and
outward providences by which He is working out our
salvation. Poor old Jacob almost despaired under the
pressure of those providences in regard to Joseph that
were the very means of saving his whole house. The
Babylonish captivity, that desolated the land of Israel,
was the very thing that purified and saved the church,
and secured the fulfilment of God's most precious pro-
mises; and yet under its crushing burdens the captives
hung their harps upon the willows, and wept bitter tears
of sorrow and disappointed hope. And when the disci-
ples saw their Lord nailed to. the cross, and during the
sad hours of that Jewish Sabbath when His body lay in
Joseph's tomb, how completely did their hearts faint and
their hopes fail ! And that, as they soon learned, at the
very event which laid forever secure the foundations of
His kingdom and their own eternal salvation ! Where,
indeed, is the child of Grod who has not fainted in lieartj
and sunk in anxious fears, and wept bitterly over dispen-
sations of God toward him, which he afterwards found
out were only the instruments of good and the messen-
gers of grace to his soul? Remember this, ye fearful
saints ! It is only your own misconceptions, your igno-
rance and imperfection that give to the events you dread
the aspect of terror. Did you understand them, you
would see cause to rejoice. The mystery which is now
spread over them, however, is necessary. It is itself a
part of the discipline of faith ; a means of still more fully
unfolding the tenderness and grace of your redeeming
God. Away, then, with your fears. You are afraid of
your own mercies.
Ye fearftil saints, fresh courage take,
The clouds ye so much dread
64 THE CONSOLATIONS OF THE KINGDOM. [LecT. IIL
Are big with mercy, and shall break
In blessings on your head.
Secondly, your Redeemer is God, — the author and the
end of all things, in nature, in grace,
Bi^e^' ^"^'''"'' and in Providence. " I am the first, and
the last, and the living one." The origi-
nal, perfect divinity of our blessed Lord is the very corner
stone of our hope, the one deep exhaustless fountain
whence every possible stream of consolation flows forth
to a guilty world. In Him dwelleth all the fulness of
the Godhead bodily. In Him are hid all the treasures
of wisdom and knowledge, — of everything that we can
need through eternity. If Jesus is yours, then all things
are yours. For He is "the living One," who has life in
Himself, and is the fountain of all life, natural, spirit-
ual and eternal. He is therefore the first and the last in
Creation. All things were made by Him and for Him.
" For Him ;" all therefore of nature's laws and processes
must be such by their original constitution as shall work
in perfect harmony with the good of His redeemed, and
with perfect elficacy for His glory as their Redeemer.
He is the first and the last in Providence. All its move-
ments originate in His holy will, and are compelled to
help forward His grand designs of redeeming mercy.
Every event, great or small, from the sparrow's fall to
that of an empire, receives from Him its commission, and
brings back to Him its due revenue of glory. Tliose
mighty convulsions which roll on, as the sea and the
waves roaring, causing men's hearts to fail for fear, are
His voice, like the sound of many waters, and the march
of those feet of burning brass, consuming and treading
down with resistless energy whatever opposes His king-
dom. He is the first and the last in redemption. In
His eternal purpose to meet, by the sacrifice of Himself,
the claims of eternal justice, and so to redeem a chosen
people from our ruined race, this plan of mercy had its
Lect. III.] THE CONSOLATIONS OF THE KINGDOM. 65
origin; and all the means by which that glorious plan
has been carried forward since the fall, and applied to
each individual believer, have had their origin in Him,
and have derived from Him their efficacy. And the
grand end of all is to secure and gather and perfect all
the vast multitvide of believers, and unite them in one
glorious whole, and by an indissoluble union to Himself
as His own body ; so that the perfect and eternal salva-
tion of each is inseparably connected with His own glory,
and essential to the completion of His own mystical
body. The church "is His body, the fulness of Him
that fiUeth all in all," Q) He is thus, believer, the Alpha
and Omega of your salvation. He is the author and the
finisher of your faith. He is, in every step, from first to
last. He who has begun will finish. All is His own
work. "Of Him, and through Him, and to Him, are
all tilings : to whom be glory for ever." The one voice,
therefore, of every one of nature's laws and processes;
of every change and movement in the progress of this
world's affairs; and of every fact, doctrine, threatening,
and promise of His word and kingdom of grace to every
believer, in all circumstances, is just this, "Fear not; I
am the first and the last and the living; one."
Again. "Fear not;" for His atonement is complete,
and His intercession perpetual, " And
m. His atonement J bccamo dead, and behold I am alive
and intercession all-
sufficient, forevermore," The Livnng One has died.
Oh, believers, could we only enter more
fully into the meaning and the glorious and necessary re-
sults of that death on the cross, we should never again
fear the powers of either earth or hell. We should be
ever singing even in tribulation, the new song, " Worthy
the Lamb that was slain;" we would not find, so often as
we do, our trembling spirits shrinking from the sweet
strains of the apostle's glad response to the gracious mes-
(OEph. i: 23.
66 THE CONSOLATIONS OF THE KINGDOM. [Lect. III.
sage of the kingdom, " Unto Ilim that loved us and
washed lis from om- sins in His own blood, and hath
made us kings and priests unto God." The merits, — the
redeeming power of that death can be measured only by
the infinite dignity of His person. It was because the
fulness of the Godhead dwelt in Him, that that blood
became a full satisfaction to the penalty of God's law,
and secnred for His redeemed a full and eternal atone-
ment. " I died," says the Living One ; " I who had power
to lay down my life and take it again, I came down from
my own throne, I bare your sins in my own body on the
tree, I suftered there as your substitute, — then you can-
not die. I died; then your sins are already atoned for,
and forever gone, justice is perfectly satisfied, and unites
with mercy in securing your salvation." God is recon-
ciled, peace restored, all heavenly influences provided,
and salvation made sure to every soul who trusts in this
blood.
This is further confirmed by the assurance that He
who died is alive for evermore. This is stated with a
special emphasis — Behold! It is the crowning fact of
salvation ; it leaves no possible exigency through eternity
unprovided for; it is eternal life. "Because I live, ye
shall live also." The life of the body is bound up in the
life of the head. "Your life is hid with Christ in God."
He is alive to intercede for and to secure to every be-
liever all He died for; Him the Father heareth always.
His intercessions never cease. " "Wherefore He is able to
save them to the uttermost that come unto God by Ilim,
seeing He ever liveth to make intercession for them."
Then let His suflfering, struggling people ever rejoice.
"While He lives, they live. "While He prays for them, no
good thing can be withheld. While He prays, every
mistaken prayer of theirs will be corrected by His wis-
dom, and every unuttered sigh and groan will find its full
expression before the throne of the heavenly grace.
Lect. III.] THE CONSOLATIONS OF THE KINGDOM. 67
Once more. "Fear not;" for His dominion is miiver-
sal, extending over the invisible world.
IV. His dominion u J J^^^g ^J-^g J^gyg ^f J^glJ ^^^ ^f death."
over death and the
grave. Hell here is not the word used to express
the place and state of eternal punish-
ment ; but the state of the dead — the unseen world with
all its secrets of gloiy and woe, with all its mighty pow-
ers of good and of evil, everything beyond the grave.
Death is His servant. Its sting is removed. It can no
longer injure the soul united to Christ. Its very nature
iio them is changed, so as to become a means of final de-
liverance from the curse; or rather a process by which
the body so polluted and cursed by sin shall be laid aside,
to be in due time renovated and fashioned like unto
•Christ's glorious body. Death — the dissolution of the
body — is the form in w^hich Christ comes to sever the last
link that binds His redeemed to the first Adam, and
through which the curse was inherited. It had already
been severed as to the soul, and so the claim of the curse
even to the body had been annulled. Christ's" holding
the keys of the unseen w^orld and of death, beautifully
■expresses His presence and agency in the whole process of
dissolution and transition. Disease and violence, in what-
ever forms they may come, though in those most appalling
to mere nature, are not the agents; they are the mere forms
which He in His wisdom chooses, to effect the change,
and in them He would have His presence recognized.
iJ^ot a soul can pass from this world to the next, except
just at the time and in the circumstances which He or-
dains. He presides over the whole process of your de-
parture, believer, and that of those you love; His own
loving hand must fling back the bolt that holds you a
prisoner here; death, which is the form of the curse as it
relates to the body, is thus, as the result of redemption
from the curse, compelled to place the crown upon
the believer's brow, compelled with His own hands, as it
68 THE CONSOLATIONS OF THE KINGDOM. [Lect. IIL
were, to sever the last tie which binds the curse upon the
redeemed. That tie severed, the all-seeing eye of this
Redeemer watches the sleeping dust, till BLis voice shall
call it forth in a form of eternal youth and vigour.
Not only its entrance, all the powers of that unseen
w^orld are under His control. All those vast domains
where mighty spirits transact the stupendous concerns of
the spiritual world; the hosts of rebel angels, and of
ministering spirits unto the heirs of salvation, are under
His eye and hand ; and neither angel nor devil wings his
flight of mercy or of wrath but by His power and at His
will.
Thus from the chamber of death and the gloom of the
grave, and the mysterious powers of the unseen world;,
from all nature and providence, as well as from the cross
of Calvary, and the blood of Jesus, and the majesty and
glory of the Mediator's throne, there arises in universal
harmony this one assurance to every believer, "Fear
not." It is the voice of our Redeeming God in all His
works and ways, to all His church and each of His fear-
ful saints.
"We said that these words express the spirit and design
of this whole book. All who earnestly
§ These topics per- ^^^^^ dcvoutly study it, uot to gratify cu-
vade the book. •' xJ ' o ^
riosity, or to pry into the times and sea-
sons which God hath put in His OM^n power, but to find
spiritual strength and consolation in the way of holiness,
will find this eminently true. The four topics of conso-
lation included in these precious words of our Lord, are
indeed the same which, in an endless variety of form, are
presented all through the Scriptures, — from the first pro-
mise, " The seed of the woman shall bruise the serpent's
head," unto this last vision of that glorified Redeemer.
But here they are brought out with a vividness, a concen-
tration, a comprehensiveness, and a directness of applica-
tion to all the possible phases of the church's experience
Leot. III.] THE CONSOLATIONS OF THE KINGDOM. 69
and conflicts, that gives them peculiar power. This is
because, first, Clii'ist's personal glory and actual presence
in the administration of all earthly things, is the one
grand theme of it all; and secondl}^, it brings out clearly
and fully the glorious consummation of His present me-
diatorial reign in the perfection and blessedness of the
everlasting kingdom of His own redeemed. In each of
the five parts into which this book naturally divides
itself, the words of the passage before us find a fuller
and more impressive unfolding — dispelling fear and con-
firming the faith of His people. In the messages to the
seven churches showing the presence of Christ in His
visible kingdom in its imperfect state; Q) in the glory of
the spiritual kingdom and its administration by the slain
Lamb ; (^) in the progress of the conflict, and the triumph
of a witnessing church; (^) in the character, progress
and fate of the organized forms of evil, until even death
and hell are cast into the burning lake; (^) and in the
transcendent glories of the New Jerusalem, (^) in all
these revelations our Mediator King seems to be laying
His hand upon His fearful and often prostrate church,
saying to her, "Fear not."
Be of good cheer, then, believer. Kejoice in the Lord
always. Whether it be some deep mystery of God's
truth — the undiscovered secrets of His holy and eternal
plan, that troubles your heart; or the mystery of His
spiritual discipline, the conflicts with corruption and
temptation, that fills you with sore distress and anxious
fears; or the mysteries of His providences, in the midst
of which you stand powerless, as their numerous and
conflicting influences meet and clash, and unite and roll
on resistlessly, bearing before them men's wisest schemes
and highest earthly hopes, imperilling the interests of the
church, and desolating your home and your heart; what-
(0 Ch. ii and iii. (2) Ch. iv— viii; 1. (3) Ch. viii; 2— xi; 18,
(4) Ch. xi; 19— xx; 15. (5) Ch. xxi; xxii.
TO THE CONSOLATIONS OF THE KINGDOM. [Lect. III.
ever it be that causes you to fear or faint, — look up and
behold your glorified Redeemer as he appeared to John.
Realize His continual, His personal presence, His un-
speakable glory. Meditate upon it daily. Cultivate
earnestly personal communion with Him. Think of Him
as a living person walking always at your side,
with His flaming eyes of love and holiness beaming
upon you, searching your heart, and inspiring it
with courage and peace. So shall you feel His right
hand laid upon you, and these words of His cheering
your spirit.
All these grounds of consolation are in Christ. For
a guilty and suffering world there is no
§. All in Christ, g^j^fort, but in a divine Mediator. No-
None elsewhere. '
thing else and nothing less than this
can meet the wants of a sinner. Human and angelic
mediators, and all their united might, can never still the
fears and remove the anxieties of a single soul. Have
you, O sinner, a part in this only Mediator ? You, too,
must stand before Him. You, too, shall see His glory.
His burning eye is even now upon you. He rules over
you. He holds jow in His hand of power. This is the
day of His longsuffering. His great salvation is now
offered to you. This is no mere theory, or figure of
speech. These manifestations of His glory and grace,
and offers of salvation, are facts as certain and real as
the life you now possess, the guilt that now burdens your
soul, and the death and judgment to which you are has-
tening. You who have hitherto neglected and rejected
Him, are you prepared to stand before Him ? Your day
of grace is rapidly passing. You will soon have heard
His last message, and enjoyed your last Sabbath, and felt
the last strivings of His Spirit. "Behold, He cometh
with clouds, and every eye shall see Him, and they also
which pierced Him, and all kindreds of the earth shall
Lect. III.] THE CONSOLATIONS OF THE KINGDOM. 71
wail because of Him." "Behold, now is the accepted
time; behold, now is the day of salvation."
"Believe and take the promised rest,
Obey, and be forever blest. "
PAET 11.
THE MANIFESTATION OF THE KINGDOM.
Key., Chap. 1 : 19— Chap. 3.
Xecture IV. The Mission of the Visible Chukch.
" V. The Authoeity of the Visible Chuech.
" VI. Impeefections akd Vaeieties op the Visible
Chxjech.
(1.) Declining Love.
(2.) Peesecution.
" VII. Same Subject.
(3.) Feiendship of the "World.
(4.) Heeesy.
" VIII. Same Subject.
(5.) Spiritual Deadness.
(6.) Spieitual Powee.
(7.) lukewarmness.
" IX. The Individual Conflict.
"*' X. The Prize of Glory.
LECTUKE lY.
THE VISIBLE CHUKCH— ITS MISSION.
Chap, i: 12, 20. The golden candlesticks.
THE design of all this first part of this revelation to
John, is to set forth the true outward manifestation
and representative of this spiritual king-
S. Design of this ^^yj^^ j^ ^j^gg ^j^jg j^-^ j-eward to its true
part. e
mission, its spiritual authority, and its
actual and various development.
Whoever can unite in that burst of praise with which
the apostle welcomes this revelation of his Lord, — " Unto
Him that loved us, and washed us from our sins in His
own blood, and hath made us kings and priests unto God
and His Father," — possesses a dignity and distinction no
earthly crown could ever give. He is a sharer in all the
blessings of the spiritual kingdom of God. It is His
high privilege, as it was John's, to have the King in His
power and love lay His hand upon him, and dispel every
doubt and fear by the precious assurance, " Fear not, I
am the first, and the last. I am He that liveth, and was
dead: and behold, I am alive for evermore. Amen; and
have the keys of hell and of death."
But this distinction, precious and glorious as it is, is a
hidden one. These members of heaven's
1. The true kingdom ^ ^ family are found in the hovels of
invisible. -^ «'
poverty, oftener than in the halls of
wealth and power. They have no immunity from earthly
calamities: no visible badge of their high relationship.
(73)
'74 THE MISSION OF THE VISIBLE CHURCH. [Leot. IV.
Even they themselves are often in doubt about their right
to its privileges. Such is, at times at least, the active
power of remaining corruptions and the burden resting
on their consciences, that they dare not unite in that
song of praise. " Can we," they ask, " say that we are
washed from our sins, while we feel the chains of sin
still binding us, and a body of death still clinging to us ?"
They forget how Paul, in almost the same breath in
which he makes the same sad confession, joyfully adds
a thanksgiving for the deliverance and victory in pros-
pect— "I thank God, through Jesus Christ our Lord."
But even when they themselves can hold fast the con-
fidence and rejoicing of the hope, this distinction of theirs
i^ invisible to others. "Behold," says John in his first
epistle, (ch, iii: 1) as he gazes in rapture on the bless-
ings of this heavenly adoption, "what manner of love
the Father hath bestowed upon us, that we should be
■called the sons of God; therefore the world knoweth us
not, because it knew Him not." No mortal eye, there-
fore, can trace the precise limits of this kingdom. No
herald of it even, as he comes proclaiming the ofi'er of
its blessings, can point to it, saying, Lo, here! or Lo,
there! "for the kingdom of God is within you." "The
kingdom of God is righteousness, and peace, and joy in
the Holy Ghost."
It is the defects of its present development in the'
hearts of those who are its real subjects,
8. The visible church ,■, . . i i •, ,, t
its true and divinely ^'^^^ ^ot Only renders its extent undis-
constituted representa- covcrable, but its wliolc manifestation so
imperfect, bo very partially are its spirit-
'ual blessings now enjoyed, that but few beams of its power
and glory appear. But however secret its workings, and
■obscure its limits, and partial the development of its
■power, the evidence of its actual presence and heavenly na-
iture is irresistible. Such an evidence is found in the very
Iect. IV.] THE MISSION OF THE VISIBLE CHURCH. 75
existence of what we call " the visible church of Christ."
The visible church is a body of persons representing
•Christ's interests in the world, by professing subjection
to Him, and testifying to His character and, claims. If
Christ had no true subjects and witnesses here, the exist-
ence of such a body would be impossible. The visible
churcli is a thing so entirely unique, so completely in con-
trast with all the organizations produced by mere human
influences and agencies, that we are compelled to admit
the presence of another and a divine cause, or deny the
first principle of truth — that like causes produce like
effects. No influence originating in a mere human heart,
in mere earthly motives and principles, and from a na-
ture so selfish, so corrupt, so sensual, so averse to what-
ever is purely spiritual and holy, could ever have wrought
out such an effect as the church of Christ. Of such in-
fluences the true and the only effects are seen in the im-
perfections, pollutions and inconsistencies that stand out
even in the eyes of the world itself, in such striking con-
trast with the principles of this church, and with their
actual legitimate eft'ects in the character and life of mul-
titudes of her people. The real peculiarities that distin-
guish the true visible church from all earthly things, are
such as no earthly cause can produce or has any tendency
to produce. They are the results of the secret agencies
• of the invisible kingdom. His church, thereforth, stands
forth here on earth by its complete singularity — in its
high and unearthly claims, in its spiritual teachings, in
its moral elevation, and in its power over human hearts
and character, as the true representative, because the ne-
cessary visible outworking of the invisible spiritual king-
dom of Christ.
It is manifest that it can only be a true representative
of the spiritual kingdom, as it presents a true embodi-
ment of its truths and principles, its spiritual character
and privileges. Only as it does this can it share in the
76 THE MISSION OF THE VISIBLE CHURCH. [Leot. IV>
promises or protection of the King. Just so far as it
fails in this must it forfeit all claim to the divine pro-
mises, and become itself the object of the Lord's displeas-
ure, chastisement and desolating judgments.
It is therefore greatly important that this representative
kingdom — the visible church, be clearly
cieWrsHngrhing dcllned both as to its design and character.
the true from a false This is SO, in Order that whatever
through human infirmity or corruption
might mar its character, or make it a false representative,
might bo clearly distinguished from that which consti-
tutes it the true pattern of tlie invisible and glorious
reality, and ensures to it tlie protection of its divine King.
That this distinction should be clearly drawn and under-
stood, is necessary in order that on the one hand no true
church be rejected because of its imperfections; and on
the other hand that these imperfections receive not the
sanction of divine approval, or even of church authority,
as an inherent part of this representative kingdom.
There are two opposite errors on this subject to which
the world has always been tending, to prevent both of
which this distinction is necessary. ^
The first of these is the serious error of confounding
the true spiritual kingdom with the external church, so
as to make a participation in spiritual blessings to depend
upon an external organization, — or so as to regard a
share in the privileges of the visible church as securing a
right to the blessings of the spiritual kingdom, — or so as
to mistake the nature and design of those defeats and
sufierings to which the former is subjected, as if they
gave ground for discouragement to the true children of
the kingdom. The other is the opposite and perhaps
equally dangerous error of undervaluing the visible
church; regarding it because of its necessary imper-
fections in the present state, as a thing of comparatively
little importance, and its organization and administration
LecT. IV.] THE MISSION OF THE VISIBLE CHURCH. 77
as matters of mere human authority and of comparative
indifference — not materially affecting men's spiritual and
eternal interests. To fully avoid each of these, we need
to have the true church divinely defined.
The distinction between a true and false church is in-
deed very clearly taught all through the Scriptures.
But it seemed specially desirable that now, when the last
of the apostles was about to leave the world, and this
church to go forth on her world-wide mission with these
inspired records as her only guide, this distinction should
be more definitely marked. This was indispensable to a
right application of the promises and threatenings, the
encouragements and warnings of this book, in which the
visible kingdom of Christ as an organized body, and the
various forms of organized evil are presented in close and
deadly conflict. Only thus through the confusion and
dust and smoke of the battle could the true church be
recognized. And for practical purposes no mere ab-
stract logical definition could suffice. It required one
that would present such a picture or pictures of the
church in its actual working, as whenever seen in actual
life and history would at once be recognized, and render
all except wilful mistakes impossible; not one that by its
general or abstract terms would be capable of endlessly
varied interpretations and applications.
This accordingly is most fully and clearly done l)y the
interpretation of the leading symbols of
4. The true church tlic prcvious visiou, and by the epistles
defined by symbols , .•, -, i i • i i? n
and by examples. fo the SCVCU churchCS whlCh toliOW.
Thus by a twofold method the true visible
church is here defined. First, by the symbols of. the can-
dlesticks and the stars, — the golden candlesticks in the
midst of which the glorified Saviour is walking, and the
stars held in His right hand. Secondly, by an actual de-
scription of the condition of the seven separate churches
thus symbolized, as they were at that time, each presenting
Y8 THE MISSION OF THE VISIBLE CHUKCH. [Lect. IV.
a different phase botli of character and outward state, but
all together forming a complete view of the church as it
is during its militant condition, so that every church in
all ages might find in one or more of them its own like-
ness both as to excellencies and defects, and so receive
appropriate encouragement and warning. Thus by a
comparison both natural and easy, we may readily detect
the degree in which any visible organization conforms to
the true model or comes short of it. We may thus too
be enabled to trace the progress of the spiritual kingdom;
the living church, through all the ever varying phases,
declensions, apostacies, and revivals of all ages, until at
last she comes forth in her bridal beauty and perfection
to meet her descending Lord.
I. The True Church Symbolized.
It will not be unprofitable to dwell at some length upon
the instruction contained in the symbols here set before
us by our Lord Himself as a picture of His true church.
All the magnificent symbols of that vision recorded in
the previous verses, whose glory had so overwhelmed the
apostle, were designed to set forth clearly and vividly just
two things, — Christ Himself, and His visible church, and
these in their relation to each other. The only two sym-
bols that directly describe the church are the seven golden
candlesticks and the seven stars ; and these are the only
two that the Lord here explains. He calls them a mys-
tery ; something which contained a deeply hidden signi-
ficance which needed to be pointed out. And He speaks
of them as the mystery which was tlie subject of all He
commanded John to write, of all he had seen, of all then
passing, and all that was yet to be revealed. " Write the
things wliich thou hast seen, and the things which are,
and the things which shall be hereafter ; the mystery of
the seven stars which thou sawest in my right hand, and
the seven golden candlesticks." As much as to say, that
Leot. IV.] THE MISSION OF THE VISIBLE CHURCH. 79'
the whole subject of his writing in reference to the past,
the present or future revelations, was this mystery of the
stars and candlesticks. Thus clearly does our Lord de-
clare that the subject of the whole book is the church as
symbolized by these candlesticks and stars. The first of
these sets forth at a glance the nature and design of the
church, and the*second her spiritual authority, as ap-
pointed and upheld by Him.
"The seven candlesticks which thou sawest are the
seven churches." These were the first
1. The candlesticks; Q^-ggts that uict the apostlc's gazc, as he
the church 8 mission. •' jt o ?
turned round, startled by the trumpet
tones of his Redeemer's voice; and it was in relation to
these that all the other symbols were intended to be
viewed, all those which set forth the glory of her risen
and reigning Lord, walking in her midst. It beautifully
and forcibly expresses the true mission of the visible
church. A candlestick, or lampstand as this was, like
those in the tabernacle and temple, is for the purpose of
holding up light in the darkness. The church is God's
appointed light-bearer in this dark world. She is not
the originator of the liglit she gives; she gives light only
by preserving, holding forth, and disseminating the light
entrusted to her. That light is gospel truth and influ-
ences. Her great, and indeed her only business, is to
hold fast this truth and hold it forth, until its light pene-
trates into the darkest corners of the earth. She is not
only utterly destitute of all elements of light in herself,
and of all power to make it ; but she cannot in any way
improve the light entrusted to her. All she can do is to
steadily support it, in its right and true position, so that
it may be in a condition to burn and to shine into the
darkness around. She can neither make truth, nor im-
prove truth; but she has a vast work to do in receiving
fully and holding forth clearly what has been committed
to her care in the lively oracles of God. Whenever she
80 THE MISSION OF THE VISIBLE CHUKCH. [Leot. IV.
attempts anything more than this, when she seeks to im-
prove or modify the light itself, when she would become
a political power, or a teacher of philosophy, she is no
longer the golden candlestick of God's appointment; she
is unfaithful to her simple, spiritual mission, and her light
becomes darkness, or a lurid glare that burns only to de-
ceive.
In fulfilling this mission, she is not a mere passive and
involuntary instrument. What the candlestick does as
passive, unconscious matter, the church, composed of
living souls, can do only by the active employment of all
her energies — her intelligence, her gifts and her graces.
To hold forth the light of God's salvation is to be the
sole end of her being and its activities. To use her pow-
ers and gifts for any other purpose is a mal-appropriation
of the most important and solemn trust ever confided to
human beings. To use them for any selfish or worldly
end, is as if the priest in the tabernacle had taken the
golden candlestick and melted it down into money for
his private use. This, in fact, is just what covetousnesR
does; it turns this consecrated gold into filthy lucre.
Ambition, in like manner, uses this golden candlestick as
a pedestal for the display of its own glory, and slotJiful-
ness for its own self-indulgence. It is nothing but this
unfaithfulness that has so sadly disfigured tliis beautiful
spiritual creation of God, the visible church, and with-
ered her power. Every covetous man in the cluirch, in-
stead of using his property to uphold the light, really
melts down his share in this golden candlestick into coin
for his own use ; at once robbing God and abjuring his
owm part in God's service and salvation.
Iler true nature therefore is that of a witness, a witness
for God. Her great work is to bear a
Th^e church a witness testimony. That testimony is perfectly
definite and fixed. She has no power to
add to it or take from it. She has no right to deliver it
liECT. IV.] THE MISSION OF THE VISIBLE CHURCH. 81
in any other way than as a divine testimony, a charge
committed to her, and resting solely on the divine vera-
city. She is to declare it, not on her own authority, or
on the authority of mere logical reasonings, or demon-
fitrations of philosophy, claiming the world's assent on
such grounds. The penetrating brightness and power of
her light depends solely on the degree in which she is
seen to base every utterance on this exclusive ground,
"Thus saith the Lord." This it was that gave to the
apostles' testimony such power ; it was the simplicity and
purity of their witness bearing, and that of the primitive
church, that caused the light of the gospel to spread so
rapidly and to penetrate the darkest dens of Satan's
power. And what the church now needs is just the re-
viving of this spirit of witness-bearing, in opposition to
the rationalistic spirit, in all her people and her pulpits,
in all her courts and enterprises. We need to hear the
voice of God ringing in our ears continually, "Ye are
my witnesses, saith the Lord." It is not by the force of
our logic, however perfect, nor by the extent and variety
of our learning, however useful, nor by the polished
beauty, the glowing rhetoric or fervid eloquence of the
preacher's utterances, that the truth of God finds an en-
trance into the dark recesses of the human heart ; but by
the simple utterance of faith in the name of the Lord.
We need to catch anew the simplicity of the apostolic
commission as it fell on the ears of the primitive church,
*' Go ye into all the world, and preach the gospel,'''' — herald
the glad tidings — "to every creature," "teaching them
to observe all things whatsoever I have commanded."
"Preach the gospel," "teach my commands," — this is
her great business. "Announce it as glad tidings from
heaven, not as a conclusion reached or established by
man's reasonings; and teach as duty all that I have com-
manded, and nothing else." Though we may all believe
^11 this, we yet need to catch anew in far mightier power
82 THE MISSION OF THE VISIBLE CHURCH. [Lect. IV..
the spirit of the great apostle to the Gentiles, as he ex-
pressed it to the proud and wisdom-loving Greeks of the-
Corinthian church. " I, brethren, when I came to you,,
came not with excellency of speech or of wisdom, de-
claring unto you the testimony of God. For I deter-
mined not to know anything among you, save Jesus
Christ, and Him crucified. And I was with you in weak-
ness and in fear and in much trembling. And my speech
and my preaching was not with enticing words of man's
wisdom, but in demonstration of the Spirit and of
power, that your faith should not stand in the wisdom
of man, but in the power of God."
What has just been said might seem to make this wit-
ness-bearing the exclusive function of her
§. By her worship, public ministry. But this is very far
from being so. It is the work of the
whole church. This truth is to be the expression of her
whole life. It is to mould the character of every mem-
ber, and to direct all their activities in all the relations of
life. It receives its first articulate expression in all her
ordinances of worship. In her prayers and her praises
and her holy sacraments, this truth is held forth in its
most impressive form. In these every feature of her
whole relation to God, every distinctive truth of the gos-
pel of Christ, and indeed all the claims of His holy law
are practically presented. The verbal declarations of her
pulpits and books are to be tested by these, and in these
their true nature and design appears.
But this is not all. The truth must be lived. It must
control all the habits, business and cares of life; and it
is especially by so doing that it makes the church the
light of the world. The testimony of a holy life tells
with special power on a world of sin. This presents the
truth in its living force and heavenly beauty. It is a
testimony that cannot be gainsaid or resisted. Darkness
flies before it. Without this effect thfi verbal testimony
Lect. IV.] THE MISSION OF THE VISIBLE CHURCH. 83^
would soon become worthless, and the ordinances would
be powerless and unmeaning. AVithout it indeed both
would be speedily corrupted. Without it they would
prove themselves destitute of the very seal to which they
lay claim, the seal of a divine, transforming power ac-
companying the truth.
This is the testimony to which the apostle refers when
he says to the Philippians, — " That ye may be blameless
and harmless, the sons of God without rebuke, in the
midst of a crooked and perverse nation, among whom ye
shine as lights in the world; holding forth the word of
life." This is what Christ means when He says, " Let
your light so shine before men, that they may see your
good works, and glorify your Father which is in heaven,"
This service of preaching and other ordinances of wor-
ship, and of a holy life exemplifying the truth, is the-
scriptural idea of "worship." "Pure religion — [Greek,,
worship] and undefiled before God and the Father is-
this, to visit ^he fatherless and widows in their affliction,
and to keep himself unspotted from the world." It is
thus the church worships, and in her worship witnesses
for God, and pours her light on the world's gloom.
To the end that the church may be a true witness for
God, He has constituted her with a gov-
§. By her govern- gJ.^^J;^;^gJ^t g^jj^j powcr of discipline SO as
ment. -t ^
to exclude from her membership all that
are living in open inconsistency ^vitli the truth and claims
of Jesus; and from her ministry, all who teach contrary
to the truth as it is comprehended in Christ crucified.
To the same end also is her deaconship, or tliat function
which takes charge of temporalities; that thus she may
bear witness to the unity of her people in love, by the
abundance of one being made to supply the wants of
another ; and that the means may be supplied by which
the light of her whole testimony may be made to shine
over all the earth. Her whole government, therefore, is
•84 THE MISSION OF THE VISIBLE CHURCH. [Leot. IV.
designed to train and discipline her to be a witness-
bearer. And just in proportion as her ministers, office-
bearers and people keep constantly in view this work of
witness-bearing for God as the very design of the church's
existence does she answer to this s^aiibol of the golden
candlestick, and is truly God's light-bearer in a dark
world.
A second thing taught here by this symbol as presented
to John in this vision is the source of
2 The church's de- ^j^^ ^ . ^^Yiich she is enabled to
pendence on the pres- ~ •^
ence and grace of fulfil tliis mission, — Christ the author
and the supporter of her light. If the
church is but a candlestick, or lampstand, a mere light-
bearer, then must her light soon go out unless constantly
supplied from some other source. In the vision of Zech-
ariah this was represented by two living olive trees which
through golden pipes poured the oil into the golden
lamps, andv which are there explained as "the two
anointed ones which are before the Lord of the whole
earth," that is, the two Messianic offices of priest and
kino". Now that the Messiah Himself has appeared the
types disappear, and instead of the olive-trees, we have
the Redeemer Himself clothed in the habiliments of the
High Priest, and with divine and kingly majesty, walk-
ing in the midst of these candlesticks, and by His grace
and discipline feeding and trimming these lights which
He Himself has kindled and placed upon them. It is
His presence that makes them shine ; the withdrawal of
His supplies or care would leave them in utter darkness
and utterly worthless. What more worthless than a can-
dlestick in the dark, without a light? So nothing is
more worthless than a church without Christ — a church
in which Christ's presence is not manifested by the efful-
gence of truth and holiness cherished by His indwelling
Spirit. Witness the effete organizations that still retain
the name of churches in tlie lands once visited by the
liECT. IV.] THE MISSION OF THE VISIBLE CHURCH. 85
apostles, and irradiated by gospel light, — the Nestorian,
the Abyssinian, the Greek and the Koman churches. All
■our forms and ordinances, all our organizations and as-
semblies, and our new plans for eliciting light and power,
are just as worthless for this purpose without the pres-
ence of Christ working in us and by us, as would even a
golden candlestick be without any light on it. ITo work-
ing, or changing, or tinkering of the candlestick, can
make it give light. We must have the presence and
grace of the great Light-giver. When the light burns
■dimly, when the darkness seems to thicken, and the fogs
and dampness that are ever exhaling from the pit resists
her feeble and struggling rays, there is but one resource.
To that we cannot resort too quickly, if we would keep
our light from entire extinction. It is in despair of any
other help, to cry to our Great High Priest and King
with unwearying importunity, for those divine influences
which will kindle anew the flame of zeal and love, and
enable her, from every enlightened soul, and from every
ofiicial station, to give forth a clear and convincing testi-
mony.
It is further implied by this relation of these symbols
to the glorious Being in their midst, tliat our encourage-
ment to expect this is fully equal to our dependence.
The same symbol that shows our need, shows Him as
ever present to supply that need. It presents Him as
actually fulfilling the promise with which He accompa-
nied the great commission given when He withdrew His
bodily presence, "Lo, I am with you alway, even unto
the end of the world." It was that promise made visi-
ble. It shows that it is in and by His church that He
manifests His priestly character and sanctifying power.
There He is seen in His priestly robes, girded with His
covenant faitlifulness, and detecting with His eyes of
flame every deception and secret impurity, and noticing
every breathing of desire toward Him, however faint, and
86 THE MISSION OF THE VISIBLE CHURCH. [Lect. IV.
every unuttered prayer and groan ; there He displays His
divine majesty and the stately steppings of His grace,
and unfolds the design of the mighty movements of His
Providence as with feet of burnished brass He treads
down the nations; and there too the voice of His power
is heard, bowing the sinner's heart, filling it now with
terror and anguish, and anon with a joy that passeth
knowledge. There too He declares His threatenings, and
manifests the avenging and corrective, as well as the sav-
ing efficacy of His word, which is as a two-edged sword ;
by " the breath of His lips slaying the wicked " and
purifying His people. Elsewhere this church is called
the house of God, of our Redeeming God. In it He
dwells, in it He works, from it His power goes forth, and
by it He shews forth His glory. Hence tliese seven can-
dlesticks— His churches, and not the nations at large, nor
even heaven itself, are presented to John in vision as the
sphere of a glorified Redeemer's movements. Among
these He is ever walking — for these He is ever working ;
"Head over all things to the church."
In this syinbol John would also see the identity of the
clnirch in all ages. It would at once-
3. The church's iden- ' i i • i* ii i i n i- i •
tity in all ages. rcmmd him of the golden candlestick m
the tabernacle and in Zechariah's vision.
There indeed it was a single candlestick or lampstand
with seven branches and seven lamps; here it is seven of
these lampstands, — the same term is used as that which
describes the one in the tabernacle. They are separate-
from each other, as seems evident from the Lord walking
in their midst, answering thus to the seven distinct
churches which they are afterwards said to represent.
This symbol would therefore at once identify in the
apostle's mind, the church of Christ with the church of
the old dispensation, both under Moses and as restored
under Zerubbabel after the Babylonish captivity. It
would vividly set forth the truth that these churches.
liECT. IV.] THE MISSION OF THE VISIBLE CHURCH. 87
scattered among tlie cities of the Gentiles as the seven
churches of Asia were, had succeeded to the honours and
privileges once accorded exclusively to the Jewish peo-
ple. Though they had been cnt off, and their temple
perished, yet the true temple and priest and candlestick
remained. That very thing for which Israel of old had
been called and separated, these churches of Christ were
constituted to accomplish, and that far more effectually.
Indeed the accomplishment of that design was reserved
for this dispensation. Abraham was called, and his de-
scendants set apart as a separate people — the church, the
" called ouV from among the nations, — in order that in
him all the nations of the earth might be blessed. To
carry this promised and prepared blessing to the nations,
to diffuse the blessed light of the salvation of God over
all the earth, is the peculiar work of the church of this
age and dispensation. The one had now become seven:
the minor had become of full age ; the church had put
on her true spiritual form, perfectly adapted to all na-
tions. The light no longer emanated from a single cen-
tre, but from centres as numerous as the bodies of be-
lievers gathered from among the nations. The gospel
placed these candlesticks among all nations, and in all
the cities of the nations. The churches thus gathered
inherit the privileges and the offices of ancient Israel,
only in fuller measure and with mightier power. They
succeed to her very titles ; they are the true Israel ; they
only are real Jews in the covenant sense. The true Je-
rusalem, the city of the living God, the Mount Zion in
which her Messiah reigns, is that New Testament church
to which the apostle in the epistle to the Hebrews repre-
sents all believers as having now come. The olive tree
of Paul is the same ; and the branches, though they dif-
fer in substance, have the same life and produce the same
fruits of holiness. Even their covenant relation to Abra-
ham, so far as it secured any real spiritual blessings, is the
88 THE MISSION OF THE VISIBLE CHURCH. [Leot. IV.
same. "If ye be Christ's, then are ye Abraham's seed,
and heirs according to the promise."
But while the apostle would thus behold the identity
of the old church with the new in office
.^•, ^" ,™!*T, """^ and privilege, he would also see that the
■visible, but spiritual. '- ^ '
old visible unity had disappeared. It
was no longer a unity of visible organization as in Israel
of Old; but a unity resulting from their relation to the
same living Head dwelling equally in them all, and up-
holding in each a distinct spiritual authority. Here are
seven churches with their seven stars or angels, each one
a church with its divinely upheld authority. One single
shaft, witli its seven branches, was no longer the proper
symbol of the visible church, but a seven-fold multiplica-
tion of these light-bearers, each bearing the same relation
to the One glorious Being in their midst, — a multiplica-
tion as numerous as the separate churches or bodies of
congregations, as numerous as the wants of the nations
should demand.* All these are indeed united, but not
by any visible bond of organization ; only by their rela-
tion to their Divine Lord, and in the unity of that spirit-
ual truth by which they shine. It is a "unity of the
Spirit," says Paul to the Ephesians, and he thus describes
the bonds that bind it into one spiritual body. " There
is one body, and one Spirit, even as ye are called in one
hope of your calling; one Lord, one faith, one baptism,
* Why, then, it may perhaps be said, did not the mnltiplication of this
same symbol in Soloition's temple, where there were ten candlesticks,
imply that even then there was no visible unity? Simply because it
could not. The visible unity of the Jewish church was then an existent
fact; and the multiplication of the symbol, as also of the tables and
lavers, of which there were ten each, could only be regarded as a repeti-
tion of the same symbol, to impress the true character of the church.
But when viewed as types of the church under the Messiah, it might
seem to prefigure the indefinite multiplication of the visible churches
of Christ, and hence, as a matter of necessity, that then their unity
could be only spiritual, a unity of relation to their divine Head, and a
imity of function.
Leot. IV.] THE MISSION OF THE VISIBLE CHURCH. 89
one God and Father of all, who is, above all, and through
all, and in you all." And the goal of perfection to
which her Redeemer's ascension gifts are represented as
bringing her, here and under this dispensation, is, we are
told in this same connection, "the unity of the faith."
"Till we all come in, [literally, unto, — ei^l the unity of
the faith, and of the knowledge of the Son of God, unto
a perfect man, unto the measure of the stature of the ful-
ness of Christ."
The preciousness of the visible church is also clearly
symbolized. Like the candlestick in the
5. The unspeakable tabcmacle, thcsc are ^'■goldeny While
value of the visible , , . ^ , , "^ . , . ,»
church. tins may represent the reqmred purity ot
the church, it certainly does represent its
actual preciousness. This preciousness is manifest from
the peculiar relation in which it stands to Christ, as the
representative of His mystical body, and as His appointed
instrumentality in gathering and perfecting that body.
It becomes thus the theatre on which and by which He
displays the glory of His grace and wisdom and power.
The visible church is not a mere voluntary society, in
which membership and government are matters solely of
human choice. It is a positive institution of God. It is
indeed a necessary outgrowth of the invisible kingdom,
a necessary result of the election of grace and the effec-
tual call of the Spirit through the word. But while it is
the manifest outgrowth of the spiritual life, the Re-
deemer— the author of this life — did -not leave to the im-
perfectly sanctified hearts of His people to form it ac-
cording their o\vn wisdom, or impulses. Its design and
functions are too intimately associated with His o^vn glory
and the accomplishment of His mediatorial work to be
left entirely to the inventions of human wisdom, or the
management of human skill. Its constitution, its func-
tions, and the offices necessary to their right administra-
tion have, in all ages, been of divine appointment. The
"90 THE MISSION OF THE VISIBLE CHURCH. [Lect. IV.
precision with whicli He condescended to establish all its
xainiitest regnlations nnder the old Dispensation, requir-
ing everything to be framed and ordered according to the
p)attern showed to Moses in the Mount, every reader of
the Bible must have been struck with. This was so, not
only in what was directly and expressly typical, but as to
all the regulations necessary to secure their proper ob-
servance. Thus, under that typical dispensation, it was
shown how all the more spiritual ordering and worship
and outward administration of this more spiritual disj^en-
sation must be by His authority and His alone. The
visible church, therefore, as well as the im^sible body
which it represents, is a society ordained by God, consti-
tuted by Him, and receiving from Him at least its gene-
ral form, its officers, its ordinances and its laws. It is a
lieavenly thing, — ^it is the kingdom of heaven.
Most appropriately, therefore, it has a "golden" sym-
bol. Infinitely superior to all other visible organizations
here, as being dii'ectly formed and ordered and arranged
by divine wisdom, she demands the supreme affection and
attachment and reverence of all. Appointed not only to
represent the body of Christ — ^the elect, redeemed, re-
generated children of God who are begotten to a heav-
enly inheritance, and who are to reign upon the earth;
but also to be the chosen instrumentality by which tliis
redeemed body is to be gathered and trained and per-
fected foT its eternal and glorious inheritance, until Christ
shall come again to be glorified in His saints, it becomes
invested with an importance and preciousness second only
to that invisible and spiritual reality. Its officers and
ordinances are Christ's great ascension gifts to His spirit-
ual kingdom. His invisible church. " When He ascended
up on high, He led captivity captive, and gave gifts unto
men And He gave some, apostles; and some,
prophets; and some, pastors and teachers; for the per-
fecting of the saints, for the -work of the ;mhiistry, for the
Lect. IV.] THE MISSION OF THE VISIBLE CHUKCH. 91
edifying of the body of Christ; till we all come m the
unity of the faith, and of the knowledge of the Son of
God, unto a perfect man, unto the measure of the stature
of the fulness of Christ."
Imperfect, therefore, as the visible church is, and al-
ways has been; marred, as was the church of Sardis and
of Laodicea, by the corruptions that still dwell in the
hearts of her members, and by false professors, she is
still, in the eyes of our Redeemer, infinitely more pre-
cious than all the kingdoms of the world and the glory
of them. Even the churches of Sardis and Laodicea
fhave a golden candlestick as their symbol, as well as the
pure and uncensured churches of Smyrna and Philadel-
phia. Compared with the pomp and might of earthly
powers, men very generally regard the church as a feeble
and insignificant thing, a power of but little account in
the world; but the time approaches when she shall come
" forth as the morning, fair as the moon, clear as the sun,
and terrible as an army with banners." While the proud-
est and mightiest dynasties of earth are crumbling into
^ ruins, she shall go forward, building upon those ruins
the kingdom of her Lord and Saviour, until He come
and sweep away all opposition, and destroy all the en-
mity, and crush the old serpent forever, and she gives
place to His true invisible spiritual kingdom, which shall
reign with Him on the earth forevermore.
Hence this visible church, as God's light-bearer in a
dark world, becomes the great central
offt?boor''''°'"''' ^'^i^^^ ^^ *^"^ ^^^^^1® ^ool^- The grand
struggle is to make and preserve her
purity: — that so she may truly represent the spiritual
"kingdom. Hence though sometimes corrupted, and often
persecuted, and otherwise rebuked, yet in the sweep of
God's Providence, all agencies and powers are made to
"bow before her. It is the visions of her toils and trials,
• of the struggles of her light with the darkness, and of
92 THE MISSION OF THE VISIBLE CHURCH. [LecT. IV.
its triumph over it, that are here made to roll before ns-
in strange and awful magnificence.
Beware, then, that you do not under-estimate this
"golden" instrumentality and representative of God's,
kingdom. Ever remember that the government, the
ordinances, the offices, the discipline, and the spiritual
enterprises of this church are divinely appointed; they
are heavenly means of a heavenly power for heavenly
ends. To neglect or turn away from the privileges of
this church is to reject God and Ilis Son. If you have
any love to the King Himself, and to His invisible spirit-
ual kingdom, you cannot but love and cherish this visible
kingdom wdiich He has ordained to represent it and to
be the channel of its blessings to a perishing world. If
you love the light, you will love the golden candlestick
which supports it, and without which it would soon go
out, or at least give forth its light but feebly and in a
narrow sphere It is the world's only hope. No light
can shine upon the world's deep darkness, so as even to
alleviate its sin, its misery, or its ignorance, but that of
which it is the bearer, and with which it is furnished by
the grace of a glorified Saviour. Whether, therefore,
you regard His honour or the salvation of man, you will
regard no sacrifices too costly, and no labours too severe
by which the interests of this church can be advanced.
Your heart's most earnest feeling will be that of the cap-
tive Jews by the rivers of Babylon — "If I forget thee,
O Jerusalem, let my right hand forget her cunning : if I
do not remember thee, let my tongue cleave to the roof
of my mouth: if I prefer not Jerusalem above my chief
joy-"
If e'er to bless thy sons
My voice or hands deny,
These hands let useful skill forsake,
This voice in silence die.
If e'er my heart forget
Her welfare or her woe,
Leot. IV.] THE MISSION OF THE VISIBLE CHURCH. 93
Let every joy this heart forsake,
And every grief o'erflow.
For her my tears shall fall ;
For her my prayers ascend ;
To her my cares and toils be given,
Till cares and toils shall end.
Beyond my highest joy
I prize her heavenly ways;
Her sweet communion, solemn vows,
Her hymns of love and praise.
That any one should regard such strong attachment to
the visible church and external ordinances as in any kind
of antagonism to spiritual realities, and out of pretence
of supreme regard to the latter should lightly esteem the
former, is as if one should despise the candlestick out of
professed regard for the light it bears ; or as if he should
dash away the cup in which the cooling draught is pre-
sented to his burning lips, out of professed regard for its
precious contents. If any are so foolish as to cling to the
candlestick without any light, surely we need not reject
the candlestick as it bears on it heaven's own pm'e light.
Because others will have the empty cup without and in-
stead of the waters of life it was designed to convey, we
need not commit the egregious folly of trying to secm'e
these waters of life by refusing the cup.
Professing members of the church of God ! Are you
fulfilling the end of your calling ? Are you shining in
the beauty of truth and holiness? Do you prize the
truth, and hold it fast, and hold it forth in the darkness,
80 as to give light to those around you ? And are you
doing all you can to make the chiu-ch to which you be-
long a bright and shining light ?
You are called to be a witness for God. You are a
witness of some kind. You are giving forth a daily tes-
timony. "What is that testimony ? Is it the truth, purity,
beauty and love of the gospel and cross of Christ? Is
it such a testimony both of the lips and life as leads the.
"94 THE MISSION OF THE VISIBLE CHURCH. [Lect. IV.
world to see the excellency of the gospel, and to confess
its power ?
Or, are you, by your inconsistency, and self-indulgence
and worldliness; by your unbelief, or lukewarmness or
despondency, bearing false witness for God ? You are
His witnesses. You are upon your solemn oath. That
oath has been taken over the memorials of a Saviour's
blood. If such is your testimony, then are you guilty of
a species of perjury before God, by conduct that falsifies
His truth, brings dishonour upon His gospel, yea, upon
His very blood, hardens sinners in their unbelief, and
confirms them in their way to perdition; and persistence
in this course must bring down upon you the dreadful
plagues that are wi'itten in this book. If the very possi-
bility of incurring such guilt makes us tremble, as well it
may, for it is daily incurred by multitudes, let it stimu-
late each one to pray, with daily earnestness, the prayer
of the Psalmist — " Create in me a clean heart, O God ;
and renew a right spirit within me. Cast me not away
from Thy presence ; and take not Tliy Holy Spirit from
me. Restore unto me the joy of Thy salvation ; and up-
hold me with Thy free spirit. Then will I teach trans-
gressors Thy ways ; and sinners shall be converted unto
Thee."
. LECTUEE Y.
THE VISIBLE CHURCH; ITS AUTHORITY. '
Chap, i: 20.
" The stars are the angels of the seven churches."
THE first mark of a true church of Christ is found in
the fulfilment of her mission as a spiritual light in a
dark world. The second is the authority by which she
acts. This is our present subject.
The golden condlesticks are beautiful and expressive
symbols of her spiritual mission. But
§. stars symbols of tj^ey necessarilv leave out of view the
authority. "^ 7
other equally important feature of the
true church, the authority by which she is governed.
This is indeed the distinctive feature that presents her be-
fore the world as the visible representative of the invisi-
ble spiritual kingdom. To set forth this is the design of
the only other symbol in this vision of which Christ
gives any explanation — the stars in His right hand. This
completes the view of what is essential to the visible
church. She is not only a light-bearer, but a kingdom,
having the authority of her King exercised by visible rep-
resentatives acting under His commission. " The stars are
the angels of the seven churches." These angel stars, as
we shall see, most perfectly symbolize the spiritual au-
thority constituted by Christ Himself in every one of His
churches.
Used as a symbol, stars represent the function of rul-
ing, and rulers. This rests upon a manifest analogy.
The stars belong to a sphere above us, they give light,
(95)
96 THE AUTHORITY OF THE VISIBLE CHUKCH. [Leot. V.
and their light and movements are not controlled by
earthly things, but . earthly things have always been re-
garded as controlled by them. They thns aptly repre-
sent that lawful authority which is from above, and sheds
upon the path of duty its only light, and without which
all teaching and acts of government would be without
any value or force. With this usage every Scripture
reader is familiar. Q) The seven stars in the right hand
of Christ, therefore, present the simple idea of the spirit-
ual authority of Christ as exercised in each of these
churches. Its explanation, ^angeW or messengers, neces-
sarily implies the fact that that authority is vested in and
exercised by human instruments sent by Him. The sym-
bol itself sets forth all authority in the church as Christ's;
the single word by which it is explained, describes that
authority as found only in those who are His messengers,
saying and doing just what He bids them, and nothing
more. This seems so evident that we might at once pro-
ceed to unfold the importance of this mark of the true
church, and to apply the principles of truth and duty
which it involves. The variety of views, however, which
have been taken of these "a?i^e?s," and the importance
of the general subject makes it proper first to present at
length the grounds of the view just stated.
I. Meaning of these Stab-Angels.
That a spiritual authority in each church is designated
by these words, nearly all seem to be
§ 1. Angel not a de- agreed. But a great deal of unneces-
slgnation of any speci- ^ , . . ^ ,
fie office. sary controversy lias arisen as to what
particular kind of officers are here in-
tended by the term "angel." Such a controversy is ne-
cessarily interminable, because of the plain fact tliat
(1) Compare Num. xxiv: 17. Matt, ii: 2. Rev. ii: 28; xxii: 16.
Job xxxviii : 7. Is. xiii : 10. Ez. xxxii : 7, 8. Joel iii : 15. AmoB v :
26. Dan. viii: 10. Ps. cxxxAd: 9.
Lect. v.] the authority OF THE VISIBLE CHURCH. 97
neither the word itself nor anything else in the context
designates any particular office. It is a general term de-
signating the ruling function of the church in whomso-
ever deposited, just as the candlestick denotes the church
in its light-hearing function. The supposed obscurity of
the language has arisen from the attempt to make that
specific which Christ here designedly made general, and
which general sense is essential to the force and fulness
of the meaning. The silence of Scripture is just as ex-
pressive as its revelations. If it uses language of wide
and general signification instead of specific terms, if it is
silent in regard to any specific limitation of their mean-
ing, it is because no such specific ideas were intended.
Now the word angel is not and never was the title of
any particular officer in the church. It was used indeed,
we are told by later Jewdsh writers, as the title of the
reader of prayers in the Jewish synagogues, the leader of
their worship. But in the whole Bible there is no trace
of even this application of the w^ord, nor of any such of-
ficer, as this is represented to have been. At the same
time there are other terms constantly used in the New
Testament to express every kind of officer appointed by
Christ in His church. These terms were perfectly fami-
liar. Their meaning was definite. If now it was the de-
• sign of our Lord here to express a particular officer, it is
incredible that He would have refused to use the proper
term which He Himself had taught His inspired apostles
to use, and have used instead a term which had no such
official application, was not a name of office at all, but
which was in familiar use as a functional designation per-
fectly equivalent to our word messenger, and just so used
-frequently in the New Testament, as its equivalent was in
the Old. f) The use of such a word to designate the
meaning of an important symbol, is proof positive that
(2) Mark i: 2. Luke vii: 24. ix: 52. 2 Cor. xii: 7. Jas. ii: 25. Mai.
iii: 1.
98. THE AUTHORITY OF THE VISIBLE CHURCH [Lect. V.
we have no right to substitute for it any such specific
terms; and that to do so, is to narrow down, if not com-
pletely to lose the great and broad idea here taught.
What is that idea? What does the word angel here
mean, and why is it used? It must
2, Designates the mean either messenger in this broad
nature of all church , j i • -n
authority. general sense, or angel as used m -Eng-
lish. It has no other meaning. In the
last sense it is clearly inadmissable here. The epistles
which follow, intended for the instruction, warning and
encouragement of each of the seven churches, and ad-
dressed to the angel of each, were most certainly not ad-
dressed to imseen spiritual beings.
We are therefore necessarily thrown back upon the
generic sense of messenger. As used in the addresses of
these epistles, it must represent some relation held, or
some function exercised by men, by which they were con-
stituted a proper medium of communication to those
churches from their divine Lord and His apostle. What
else can this be but that spiritual authority which lie has
committed to His church, and lodged in oflicers of His.
own appointment, and by which He rules in and over
her ? The true nature of this authority is precisely and
clearly designated by this word "messenger," by which
all mere human authority is at once excluded, and all
authority in His church declared to be dependent on a
divine commission from her King, and to consist in no-
thing else than the execution of a divine message. The
specific use of the term to express heavenly beings as
messengers of God, would suggest and render specially
appropriate this word to denote messengers acting by
divine authority. The symbolic use of it in this book —
denoting invariably a spiritual infiuence or power, or an
assemblage of such powers, would render this term, used
in its generic sense, suggestive of the same kind of mes-
senger. The whole range of language, therefore, could
Lect. v.] the authority of the visible chukch. 99'
not apparently have furnished a word so fully expressive
of the positive character of all official authority in the
visible church, and at the same time so exclusive of all
human assumptions of power by which the exercise of
this authority has been so sadly marred, as this simple
word, ' messenger,'' used in explanation of the symbol of
the stars in Christ's right hand, and therefore meaning
a messenger from Him. It expresses, in one word, the
great truth that there is no rightful authority in Christ's-
visible kingdom except what He has commissioned and
sent; and that every one vested with that authority is
bound to keep, both in word and in action, within the-
precise limits of His commission.
This explanation of the word "angel" preserves the
true force and significance of the symbol
8. This shown by the whicli it cxpouuds. A Star is Something;
stars, their nature and -..j^. . n -\^ , • ^ ,^
pogjypn. very dmerent irom a candlestick or the
light which it sustains. Though both
give light, they do it very dift'erently ; the candlestick is
a mere light-bearer, and the light it bears must be kin-
dled and sustained by a power without itself; a star is a
heavenly body whose very nature is light, and represents'
therefore a heavenly source of light and power, and not
a mere light-bearer. The thing indicated by it differs
from what these candlesticks and their lights indicate
just as a star differs from a candlestick, otherwise there
is no definite meaning whatever in symbols. The candle-
sticks and their lights represent the church as holding,
forth by her organization, ordinances and holy example,
the word of life in a dark world. The stars, on the
other hand, represent, not the light the church gives or-
the influence she exerts, but that which her Lord gives to-
her; that authority which He has vested in messengers.
raised up and sustained by His right hand, as walking in
her midst He cherishes and brightens the flame of her
holy example and teaching.
100 THE AUTHORITY OF THE VISIBLE CHURCH. [Lect. V.
The position of these stars, in the right hand of the
Hedeemer, is just as important a part of the symbol as
the stars themselves. The meaning of it is evident. The
right hand is the seat and the symbol of power. These
stars being in His riglit hand as He walks among His
churches, represent them not merely as upheld by that
power, but as the instruments by which He exerts it.
They appear, not as rising from or supported by the can-
dlesticks, not as originating from or dependent on the
churches, and so varying with all its changes of declen-
sion and revival, but as deriving all their light and influ-
ence from Christ alone, — as immediate and permanent
emanations of His power. They must then represent
His own divine authority as exercised in and for His
church by instruments of His own appointment. His
authority in and over His people never varies with the
changes in His churches : whether the light of each burns
brilliantly and purely like that of Smyrna and of Phila-
delphia, or is almost extinct like that of Sardis and Lao-
dicea, its star in His right hand changes not. His autho-
rity is the same, unchanging as Himself.
It is indeed very true that those in whom this authority
is vested may and do change, and often cease entirely to
be faithful to their high trust ; but then, too, they are no
longer messengers of Christ, and have no longer any
.share in what these stars represent. So far only as they
preserve the character of messengers, and truly represent
the authority of Christ, are they stars, and their light
certain and unchanging. The authority of Christ cannot
be wrenched from His right hand by the unfaithfulness
of those tlirough M^hom it is exei'cised. Such only wrench
themselves from the protection and care secured by being
His messengers. This they cease to be whenever they
do not truly represent His authority. It thus still more
clearly appears how fully this word "angel" or messenger
m its widest sense, interprets this symbol of the star. It
Lect. v.] the authority of the visible church. 101
is only as the various offices in the church of Christ are
exercised by men who act purely as His ambassadors, not
in their own, but in His name, not from expediency or
mere human reasonings, but as executors of His laws, as
only the bearers of His message, that they fulfil their
true function. Then the authority thus exercised is not
theirs, but His ; the light is not that of human wisdom,
but of express divine authority; the requirements and
laws enforced and the decisions pronounced are the fixed
unchanging light of a divine and unchangeable power : —
it is a star, and not a lamp, a star in Christ's right hand.
It should not pass unobserved that this sj^mbol of the
stars is in the vision itself, presented not
4. The relation of immediately after the mention, in verse
these stars to the other -,^^,,1 tt -n . • i .i
Bymbois in the vision. 12, 01 the sevcii goMcu candlcsticks, the
first great object that caught the eye of
the seer, — but not until verse 16, at the close of a full
description of the person of the glorified Redeemer as
He walked in their midst, and as the first of the three
closing characteristics which marked the display of all
His power and grace toward them. In other words,
these stars are a part of the descriptio)i of Christ Himself
as He dwells in the midst of His churches. " And He had
in His right hand seven stars : and out of His mouth went
a sharp two-edged sword: and His countenance was as
the sun shineth in his strength." The very fact that
these stars are thus presented, not as a part of the church,
tho-ugh, by the explanation, belonging to it, but as a part
of the manifestations of Christ Himself, is decisive evi-
dence of their design, as symbols not of persons, or par-
ticular offices, but of His delegated authority wherever
deposited. In this grouping of these symbols, there is
great beauty and force. The two-edged sword of His
all-penetrating word, and the sunlight of His countenance,
representing His life-giving approval, are thus presented
immediately after, and in immediate connection with.
102 THE AUTHORITY OF THE VISIBLE CHURCH. [Leot. T.
these seven stars in His right hand : so that in immediate
connection with His appointed authority in each church
we have the all-piercing truth, and the grace that enforces
it. His laws and claims as King are enforced by the word
of His threatenings, slaying the wicked, and the light of
His countenance, irradiating the souls of His people and
the mansions of glory.
"The seven stars are the messengers of the seven
churches." Every church has its own
6. To each church nicssenger from its Lord: one church is
its own star and mes- . .
eenger. not ovcT another, but Christ s authority
directly in each. From this language
some have inferred that these were messengers of these
churches, in the sense of being sent by them to John
while an exile in Patmos, to express their affection and
to receive his directions. This would be very plausiblie
if this word were used independently, instead of being
the exposition of the stars in Christ's right hand. Such
messengers, representing no power of Christ, no perma-
nent function or blessing granted to His churches, but a
mere temporary expedient to meet a special emergency,
cannot possibly satisfy the meaning of this striking sym-
bol, which, as we have just seen, is one of the chief man-
ifestaiions of the Redeemer's glory as He appears in the
midst of His churches, along with the two-edged sword
of His mouth, and the sun-light of His countenance.
The same fatal objections lie against the view that these
messengers are so called, as indicating their office of lead-
ing in the worship and conveying to God the desires of
the people. But in the sense we have seen to be alone
consistent with the symbol, that of messengers of Christ
clothed with His autliority, they are also messengers of
the churches; just as Paul is "the apostle," i. e. the mes-
senger "of the Gentiles," as well as of Jesus Christ; —
while he is from Christ, he is to them, so that they had
a special property in him. So to each church the Lord
Leot. v.] the authority OF THE VISIBLE CHURCH. 103
has given a representative of His o\vn authority. To no
one has He given authority over others, much less over
all. There are as many of these messengers as there are
churches. Each receives directly from Christ spiritual
authority to administer the affairs of His kingdom within
its own limits. This is not inconsistent with a joint au-
thority arising from the union and agreement of those to
whom, in the different churches, it has been entrusted.
Each church too has but one angel or messenger. Yet
we read in Acts xiv : 23, that a plurality
§. Each church but ^f rulers were ordained in every church;
•one. •' '
"lohen they had ordained them elders in
every church,''^ where the churches must have been only
single congregations. Some of these seven churches of
Asia, certainly at least Ephesus, must have embraced
many congregations; and it is certain that it had many
elders or bishops whom Paul summoned to meet him, on
all of whom the whole care of the church was to devolve
after Paul's departure, and to all of w^hom he expressly
commits it.^ Still even in these, this spiritual authority
is represented as a unit, implying that a number of indi-
vidual congregations were united in one body under one
government; that though the rulers might be many, the
authority must be one, and would be, if really Christ's.
The union and agreement of these rulers in different
congregations, in teaching and enforcing the same truths
and duties, on the sole authority of Christ as the only
lawgiver, becomes the strongest possible evidence, that
the authority by which they act is one, and is Christ's,
and gives to their decisions the highest possible force.
The assembly of the apostles and elders at Jerusalem to
-decide a question referred to them by the church of An-
tioch is the divinely provided example of this.
This oneness, therefore, of the symbol of Christ's au-
(3)Act8XX: 28-31.
104 THE AUTHORITY OF THE VISIBLE CHUKCH. [Lect. V.
thority, and of the term used to explain it, can decide
nothing as to whether this authority is vested in one per-
son or in many : in either case it must be a unit in order
truly to represent the authority of Christ. This could be
properly set forth only by a single star and messenger.
Indeed the divine, ^ messenger^ character of this function ap-
pears the more manifest, and the evidence of it is clearer,
where there is a plurality of persons entrusted with it,
than when vested in an individual. Even if any one
thinks on other grounds that each of these churcljes were
subject to a prelatical bishop, yet the relations, duty and
privileges implied in these stars and messengers, cannot
be restricted to him, unless he be the sole repository of
authority, and all subordinate authorities be excluded
from any share in the privileges, responsibilities and en-
couragements which these symbols express. But this is
contradicted by the whole tenor of these epistles, wliich
are evidently designed for the whole of each church, and
addressed to its spiritual authority as representing it, in-
cluding all those whose agency was the proper and neces-
sary means by which these messages of the King were to
be conveyed to the people, and obedience to His charges
secured and enforced.
Such appears to be the meaning and design of this
beautiful symbol. How important and
§. A decisive test (jg^isive a mark of a true church it is,
of a true church, '
and must ever be, is evident. Surely
that society can have no claim to be a part of the visible
kingdom of Christ, which does not acknowledge Him as
its Head, by submission to His sole authority. And it
can neither have nor give any evidence of participation
in His kingdom, of its being a true church, except as its
constituted authorities speak and act as deputies of the
King, teaching and enforcing nothing but what He com-
mands, and all that He commands.
Taken in connection with the symbol of the golden
6
liEOT, v.] THE AUTHORITY OF THE VISIBLE CHURCH. 105
candlesticks, the two together make up a complete and
decisive test of a true church furnished by the Head of
the church Himself. The one marks it completely in its
relation to the world; the other marks it as completely
in its relation to its divine Head. These two, though in-
separable, are perfectly distinct. They are as distinct as
her work, and the authority by whicli she works. And
just as inseparable. Her light-bearing mission to the
world can never be fulfilled, except as she is governed by
the sole authority of her King. That mission is dis-
charged, as we have seen, by her witness-bearing. But
this is worthless except as she speaks and acts by Christ's
authority. This is just her giving to the world what she
has received from her Lord without adulteration. Hence
in speaking of this in the previous lectm-e, some things
were necessarily said implying this authority. Yet the
two things are just as distinct as these two symbols, — as
her work and her commission.
If, therefore, a church fulfills this mission, no matter
what subordinate measures or instrumentalities it may
emj)loy in diffusing the light of truth and holiness, no
matter how it may conduct its missionary operations, or
administer its sacraments, or arrange its acts of formal
worship; provided, secondly, that it always bows to the
King's authority, and its rulers and teachers act and
speak only as He directs, constantly regarding themselves
as His messengers, and without any right to teach or en-
force anything He does not teach, no matter whether that
authority is exercised by a pastor alone, or a church ses-
sion, a prelate or a presbytery, or in any other possible
way, — it is a true church of Christ: it has the candlestick
and the star in Christ's right hand, and it stands equally
with these seven churches of Asia as a part of His visi-
ble kingdom. We do not mean to say that these are mat-
ters of no, or even of little, importance. On the other
hand, the efficiency of a church in fulfilling her great
106 THE AUTHORITY OF THE VISIBLE CHITECH. [Lect. V.
mission will depend veiy greatly on her conformity in all
particulars to the principles and pattern in the word.
But mistakes and imperfections here cannot vitiate a
-church's claim to be a true church of Christ.
Let us now more fully unfold and more definitely ap-
ply some of the chief points of instruction and encourage-
ment involved, comparing them with other teachings of
Scripture.
II. Application of these Principles.
All authority in the visible church emanates from
Christ only. He is King. The church
1. All authority in the |g jj-g kin^^om. The visibU church is a
■chiirch from Christ ~
kingdom established by Him to repre-
sent His invisible or real church, His true spiritual king-
dom. It is, in its true nature, neither an aristocracy, a
democracy, nor a republic. It is just what it always was,
a theocracy, not indeed in the form in which Israel of
old was — a civil government with a Divine Head; but a
government still directly dependent upon and adminis-
tered by a Divine Head. The attempts that have been
made to run a parallel between the government of the
•church and republican civil government are calculated to
mislead; just as also the attempt to compare it with an
earthly monarchy. In the manner of the selection and
appointment of officers in His church, much may be sug-
gested . doubtless that may guide in tlie arrangements of
human governments, and especially in guarding against
the abuse of power. But in all such parallels, there is
great danger of having the true nature, source, and lim-
itations of church-power obscured, and the obligations to
obedience sadly lowered, or placed on erroneous grounds.
In the church all power is from above, and not from the
people; all they have to do is carefully to seek out and
designate those whom the King has commissioned by His
gifts and the internal call of His Spirit. He makes the
Xeot. v.] the authority of the visible church. 107
laws; lie appoints the offices; He calls the officers; He
prescribes their qualifications; He furnishes the qualifica-
tions; and the spiritual perception necessary to enable
the church to recognize these qualifications, is also His
gift. All things here are from Him, and from Him not
as the God of Providence merely, but as the church's re-
deeming God, dwelling in all His redeemed people, for
whose sake He has constituted this visible kingdom, and
whose influence and character must be predominant in it,
if it be any true representation of His real spiritual king-
dom. It is just in proportion as the church fully recog-
nizes and feels His real, 'personal, though invisible pres-
ence in her midst, and this entire dependence on Him as
her living Head, imparting His Spirit to her true mem-
bers, that the affairs of her government can be rightly
administered, and its high and holy ends attained.
All this seems to be implied in this symbolic view of
Christ's authority in His church. Compare with it the
language of Paul in Eph. iv: 8-12. Having in the pre-
vious verses enjoined them to keep the unity of the Spirit
in the bonds of peace, and then defined that unity in the
words, " There is one body and one Spirit, even as ye are
called in one hope of your calling; one Lord, one faith,
one baptism," he shows how it is preserved and perfected
by that spiritual authority, the origin and various forms
of which he declares to be from Christ, as His ascension
gifts. " When lie ascended up on high. He led captivity
captive, and gave gifts unto men And He
gave some, apostles; and some, prophets; and some,
evangelists ; and some, pastors and teachers ; for the per-
fecting of the saints, for the work of the ministry, for the
edifying of the body of Christ, till we all come in the
amity of the faith and of the knowledge of the Son of
God, unto a perfect man, unto the measure of the stature
of the fulness of Christ." It is this gift of authoritative
teaching and ruling, sent down from His throne to each
108 THE AUTHOKITY OF THE VISIBLE CHURCH. [Leot, V^
of His cliurclies, and conferred on men called and quali-
fied by Himself, which constitutes the grand instrument-
ality by which He trains and perfects them. Thus He
puts forth the right hand of His power, and secures full
effect to His word and Spirit in building up His true
spiritual kingdom. In each church this spiritual autho-
rity of the King is the sole star of its hope and guidance
and security; and, as exercised by living messengers of
His own providing and sending, the great agency by
which He is gathering and training His church, until it
be complete, and grace be perfected in glory, and the
visible and real spiritual kingdom become identical.
Since Christ bestows such gifts, since He sends His.
messengers to every church, a weighty
ity'o/IkVlTcft responsibility rests upon it in regard to
receiving tiiese mes- their reccptiou. Tliis is the aspect in
^^^^^^ ' whicli her election and ordination of"
men to office is here presented. It is her reception, her
acknowledgment of her Lord's commissioned messengers.
When by His Providence and Spirit the gifts and graces
are bestowed necessary to make up the qualifications
which His word requires, these are the credentials of His
own call and commission. To ascertain the possession of
these in each particular case is one of the church's most
responsible duties. Serious mistakes here must be fatal
to her purity and prosperity. But when, as seems to
have been the case in some instances at least, in apostolic
times, (^) the call of the people unites with the decision
of those already in authority, and when by both this
voice is uttered as the result of a faithful and prayerful
application of the tests of Christ's appointment, it is truly
the voice of the Spirit speaking in His people, and gives
the strongest security against error. But if this last bo
wanting, if the selection and ordination of men to oflicial
(4) See Acts vi: 2 6. xiv: 23. 1 Tim iv: U. v: 22.
Leot. v.] the authokity of the visible church. 10&
station in the cliurcli be without this earnest seeking for
and reliance on the guidance of the Spirit, and faithful
application of scriptural tests, and a sense of the great
responsibility incurred, and if mere human wisdom and
earthly motives control her action, the result cannot but
be disastrous. Here is the great entrance of all aposta-
cies and defections. Those are received as His messen-
gers whom He never sent, and those rejected whom He
has sent, and so His authority is set aside, the channels
of His gifts and graces obstructed, and communication
with Him being cut off, disease and spiritual death is the
result. If the divine guidance furnished by His word
and Spirit be neglected in this matter, nothing can pre-
serve the church from despising the spiritual gifts of her
Lord, and from the influence of pretenders and false
teachers, and a desolating spiritual despotism. The whole
history of the church is full of the proof of this. Her
whole track through ages past is blackened with the fear-
ful ruins thus produced. Again and again has the sym-
bol been verified, — the falling star becoming wormwood
and poisoning all the fountains of life.
To the credentials of the apostles and other inspired
men Christ set His own immediate seal by the miraculous
gifts conferred upon them. Having thus given a fully
attested and suflicient record of doctrine and precept and
promise and warning, to guide His church till He come
again, and having also pledged to her prayers His in-
dwelling Spirit, He has left resting upon her the whole
responsibility of applying this revealed word to ascertain
and authenticate those who are His commissioned mes-
sengers. Hence in the first of these epistles which fol-
low — that to Ephesus — a high commendation is bestowed
on that church by her Lord, "because," says He, "thou
hast tried them which say they are apostles, (i. e. sent)
and are not, and hast found them liars." And a severe
censure is pronounced, and heavy judgments threatened
110 THE ATTTHOEITY OF THE VISIBLE CHUKCH. [Lect. V.
upon the cliurcli of Thjatira, because she by her authori-
ties had suffered that woman Jezebel, calling herself a
prophetess, to teach and to seduce the people. Hence too
such injunctions as these. " Lay hands suddenly on no
man." " The^ things that thou hast heard of me among
many witnesses, the same commit thou to faithful men,
who shall be able to teach others also," "Beloved, be-
lieve not .every spirit, but try the spirits whether they are
of God."
The churches of Christ cannot be too constantly and
earnestly reminded that no more important and responsi-
ble duty ever devolves upon them, than the selection and
setting aj)art of those who are to teach and administer
the aflfairs of His house. It touches the very centre of
the church's life and purity and power. To put her seal
on those whom God has not sent, or refuse it to those
whom He has sent, are both alike fatal to her spiritual
interests, and highly insulting to her Lord. It becomes
church members and officers and judicatories therefore,
whenever called upon to choose or set apart men to office,
to bear in mind the solemn nature of the act, and its far-
reaching consequences, affecting the very fountains of life
and salvation to a perishing world. Let them remember
how very nearly it touches the honour of the King, and
how deeply it affects the prosperity of His kingdom. In
authenticating as the King's messenger — as either a
teacher or mere ruler in the church, one whom God has
not sent, a woimd is inflicted on the body, deep and inju-
rious in proportion to the abilities and attainments of the
individual. Let no brilliancy of talent or extent of ac-
quirement, no worldly power and wealth, have any influ-
ence here, except as they are under the control of strong
gracious principles, especially of deep humility, and a
complete submission of intellect and heart to the simple
word of Christ. We repeat it, that the sad divisions that
have marred tlie peace of the church, as also all her
Leot. v.] the authority of the visible chukch. Ill
apostacies, and tlie feebleness of her testimony, are trace-
able to this as the first overt step.
The leaders of the host have been unfaithful, in a
greater or less degree, to their high trust, and so error in
doctrine and laxity in discipline have snapped the bonds
of union, and broken her marshalled ranks, and rendered
her, instead of that conquering army who follow the
Lamb, described as the " called and chosen and faithful,"
an easy prey to an ever watcliful and hostile world. If
the chm-ch is to dispel the darkness of the world, if she
is to be acknowledged as a true representative of the vis-
ible kingdom, she must recognize and follow as her lead-
ers only the stars in Christ's right hand, — only those who
shine with a heavenly light, and manifest in themselves
the power of His right hand, — only those who as teachers
come not with excellency of speech or of wisdom, but in
demonstration of the Spirit and of power, and who as
7'ulers exercise the meekness of heavenly wisdom, and
cheerfully bow their own necks to the yoke of Christ.
All authority committed to the visible church is en-
tirely spiritual, and for edification, not
3. Church anthority destruction. It is a kingdom of truth.
for e(Mflcation.^ ' ^° Jcsus Himself distinctly renounced the
aid of civil power and force in stating to
Pilate His high claims to be a king, "My kingdom is
not of this world: if My kingdom were of this world,
then would My servants fight, that I should not be de-
livered to the Jews: but now is My kingdom not from
hence. Pilate therefore said unto Him, Art thou a king
then? Jesus answered. Thou sayest that I am a king.
To this end was I born, and for this cause came I into the
world, that I should bear witness unto the truth. Every
one that is of the truth heareth My voice." Force or
political power, then, either in the propagation or defence
of this kingdom, is utterly inadmissible. Ko civil pains
or penalties, honours or dishonours, can convince of truth
112 THE AUTHORITY OF THE VISIBLE CHURCH. [Lect. V.
or convict of error. This cburcli authority or power is
the heavenly, spiritual influence of these stars. It is not
a sword to punish, or a rod to chastise, or a voice of ter-
ror to alarm, except by spiritual warnings addressed to
the understanding ; but a star to enlighten and attract.
It is vested in a messenger armed only with the word, —
the word of instruction, of warning, of comfort, and of
spiritual power to admit or exclude from the privileges
of this kingdom. All the censm'es inflicted even to the
extreme of excommunication are not properly punitive,
but disciplinary, adapted and designed, so far as the of-
fender is concerned, to bring him to repentance. Even
the deliverance of the incestuous person at Corinth unto
Satan, was "that the spirit might be saved in the day of
the Lord Jesus." ^ And no greater outrage has ever been
committed by man on the rights of God, and no more
flagrant abuse of power, or more horrid conversion of
light and mercy into darkness and hellish hate and cru-
elty, than the infliction, by church authority, of temporal
pains and penalties, the assumption by frail mortals of
the right to take vengeance in the name of God. " Ven-
geance is mine, I will recompense, saith the Lord." It
flnds its true representation in this book, in the star fallen
from heaven, and receiving tlie keys of the bottomless
pit, and letting forth the darkening smoke and locusts of
hell upon a suflering and wasted church: or as fully de-
veloped, in the whore riding the scarlet coloured beast,
and drunk with the blood of the saints.
These stars in Christ's right hand, while they shine in
the lustre of heavenly love, proclaim indeed an almighty
power to punish, if that love be slighted. These messen-
gers, even when announcing the terrors of the Lord, and
excluding from the privileges of His kingdom, are how-
ever always to speak with tears and tones like His who
(5) 1 Cor. v: 5,
Xeot. v.] the AUTHOKITT OF THE VISIBLE CHURCH. 113
wept over guilty and doomed Jerusalem. How terrible,
then, this perversion of power! The time has not yet
come when the danger of this perversion, horrible as it is,
of this holiest trust, has ceased. Nor will this danger
completely pass away while this sacred trust is committed
to imperfectly sanctified men, and while tares are mingled
with the wheat. A misguided and fanatic zeal is still
ready to hurl its thunderbolts of vengeance, or to invoke
the aid of the secular power, in the very name of love
and mercy. The language of Paul, with all his inspira-
tion and miracles, still needs to be inscribed on the com-
mission of every church ofiicer and judicatory, — "Our
authority which the Lord hath given us for edification,
and not for destruction." Q Even when intimating the
sternest exercise of this authority, he says again, — " Not
for that we have dominion over yoiu' faith, but are help-
^ers of your joy." (')
To all who are vested with any authoritj^ in the king-
dom of Christ, tliis representation of
-4. Admonition and en- their fuuctious as that of stars and mes-
couragement to church „ ^^, , ,
rulers. scngcrs 01 Ohrist, suggests most solemn
admonition and precious encouragement.
Both the symbol and its explanation — messenger — fixes
•attention on the function — the oflicial duty rather than the
person, so that no person, however high his ofiicial posi-
tion, is either a star or angel, except as he identifies him-
self with the high and holy duties these imply. It is not
the personal influence or gifts of any one that gives him
any share in the honour or the privileges of one of these
messengers, or makes him a channel of Christ's light and
power for the edification of the church : it is simply the
faithful exercise of that spiritual authority entrusted to
him, and which he can be enabled to do by divine grace
alone. In such ofiicial position, therefore, there is no
.'ground for pride or boasting.
((•6) 2 Cor. x: 8. (7) 2 Cor. i: 24,
114 THE AUTHORITY OF THE VISIBLE CHURCH. [Lect. V
At the same time, such are reminded very impressively
of the solemn responsibility resting upon them as mes-
sengers of the King of Zion, representatives of His kingly
office before the church and the world; that they are
entrusted with a work in which His highest honour, and
the most precious interests of His blood-bought church
and a perishing world are all deeply involved. How
weighty such a trust ! How fearful such responsibility !
It made an apostle tremble ; its weight would crush the
mightiest angel unsupported. It will fill the heart of
every one who rightly regards it with holy and trembling
solicitude, and cause him to look up and cling to that
glorious right hand as his only support, and to walk softly
and circumspectly, giving anxious heed to all his steps
and words. He will shrink with dread from uttering, in
the name of the Lord, one syllable more or less than he
has been taught. As a ruler, he will equally refrain
from making the slightest change in the law of Christ's
house — from adding to or taking away anything in the
terms entitling to its privileges. As he dreads the with-
ering rebuke of his Lord, as he values the approval of
that countenance that shineth as the sun, and the sweet
and powerful upholding of that mighty arm, will he im-
plicitly follow the very letter of his instructions.
In doing this, and generally just in proportion as he
does this, will he meet with opposition and have to en-
dure suffering. The servant is not above his Lord. The-
messenger can expect nothing better from a wicked world
than the King Himself, whose message he bears, received,
if he speaks all the truth and faithfully applies all the
discipline which Christ has commanded. For one of
these, in the fulfilment of his embassy to a world in re-
bellion, to be expecting a life of worldly ease and com-
fort, a snug settlement where, cheered with merited hon-
ours and congenial gratifications of taste and intellect,
and freed from anxious cares, he can quietly and success-
Lect. v.] the authority of the visible CHUKCH. 115'
fully fulfil his high trust, — is one of the wildest dreams
that ever entered a Christian's brain. With such an ex-
perience, he M'ould no longer be in the footsteps of Jesus
or of Paul, or of any other of the host of worthies wh,o
have carried the standard of the King. Such earthly
good, such exemption from suffering in his relation to an
ungodly world, need be expected only at the expense of
recreancy to his trust and treason to his King. But if in
some exceptional cases where the messenger is surrounded
b}' tlie children of the kingdom, there should be compara-
tive freedom from persecution and want, it is certain
that the great enemy who assaulted Christ Himself with
his fierce temptations will sorely perplex and harass and
torment these, His feeble messengers. They are the espe-
cial objects of Satan's hate. How unspeakably precious
the comfort, therefore, and how powerful the stimulus to*
faithfulness which this symbol afibrds! In speaking and
enforcing Christ's truth and laws, every teacher and
ruler is in Christ's right hand, sustained and protected by
His Almighty power. The very condition of their hold-
ing this high and secure position is that they act as His
faithful messengers. Whenever they assume to speak in
their own name, or to seek their own honour or ease, they
in just tliat degree cease to fulfil their star-like function,
and forfeit His protection. But, on the other hand, just
so far as they are stars, shining with the pure light of
truth and holiness, and as messengers doing what He
bids them, just so far they feel the grasp of His hand of
love and might, and just so far, even in their greatest
feebleness, can they defy the powers of earth and hell.
The conscious feeling of identification with Christ in ad-
ministering the government of this immoveable king-
dom— a feeling possible only in the degree that all selfish-
ness and ambition is swallowed up in a regard to His
glory, — will make them, like Paul and Silas, fill the mid-
night dungeon with the songs of praise. They can say
116 THE AUTHORITY OF THE VISIBLE CHURCH. [Lect. V.
■with Paul, "Most gladly therefore will I glory in in-
firmities, that the power of Christ may rest upon me.
Therefore I take pleasure in infirmities, in reproaches,
in necessities, in persecutions for Christ's sake ; for when
I am weak then am I strong." (*)
Being thus held up in Christ's right hand did not keep
the angel and the church of Smyrna from being cast into
prison and the prospect of a violent death ; nor Antipas
in Pergamos from a martyr's cruel fate; but it was still
more strikingly shown in holding them up in these per-
secutions, and enabling them to brave and triumph over
•death itself.
Christ's own mission from the Father as the angel of
the covenant is the pattern in its execution of theirs from
Him. "As thou hast sent me into the world, even so
have I also sent them into the world." Hence He says,
*' If the world hate you, ye know that it hated Me before
it hated you. If ye were of the world, the world would
love his own; but because ye are not of the world, but I
have chosen you out of the world, therefore the world
hateth you. Remember tlie word that I said unto you,
The servant is not greater than his Lord. If they have
persecuted Me, they will also persecute you; if they have
kept My saying, they will keep yours also These
things have I spoken unto you, that est Me ye might have
jnace. In the world ye shall have tribulation: but be of
.good cheer ; I have overcome the world." (^) Addressed
as these words were originally to the apostles, they have
a special force in regard to rulers and teachers of the
'church in every age.
The esteem and obedience due to the authority of the
visible church is here taught. Regarded
5 The esteem and ^g ^^^^^ ^^ jjjg • |^^ ^^^^^ ^^^ UieSSeU-
obedience due them. » '
gers from His throne, each word and act
(8) 2 Cor. xii: 9, 10. (9) John xvii: 18. iv: 18-20. xvi: 33.
liEOT. v.] THE AUTHORITY OF THE VISIBLE CHURCH. 117
in His name and according to His word is as if He Him-
self did it. When tlie plain and rough-clad ambassador
of Home uttered, in the name of the senate and Roman
people, their stern demands to the proud and hesitating
Egyptian King, and drew in the sand with his stajff that
scarce visible circle requiring instant compliance, the
haughty monarch heard in those few words, and saw in
that sandy circle, all the resistless power of the mistress
of the world. "He," says Christ, "that heareth you
heareth Me, and he that despiseth you despiseth Me ; and
he that despiseth Me despiseth Him that sent Me." " He
that receiveth whomsoever I send, receiveth Me, and he
that receiveth Me receiveth Him that sent Me." " He,
therefore," says Paul, "that despiseth, despiseth not man,
but God." (^") No higher insult can be ofi'ered to a king
than to treat with contempt his authorized representa-
tive ; no juster and surer cause of vengeance, according
to his power. He may as well abdicate his throne at
■once, as suffer his authority to be thus trampled on, by
not avenging those whom he has, even in the slightest
degree, clothed with it.
Let the church, then, ever regard her rulers as the
stars in Christ's right hand. But then let her so regard
them only so far as they appear in His hand and act by
His authority. In themselves they are the same helpless
and ignorant sinners that others are, and all their opin-
ions and acts outside of the testimony and laws of Christ's
house, are of no more account or force than those of
other men. But within that sphere every member of the
church is bound to regard them as the representatives of
Christ's power for his own edification and salvation. But
whenever they presume to carry the influence which this
gives them into outside spheres, and to confirm or advance
opinions on other subjects, it is a gross and wicked perversion.
(1") Luke X : 16. John xiii : 20. 1 Thess. iv : 8.
118 THE AUTHORITY OF THE VISIBLE CHURCH. [Lect. V.
The terrible abuse of church power in past ages, and
Btill in corrupt churches, "lording it over God's herit-
age," has become one of the most desolating curses upon
the nations; and the infidel scoffer loves to point to
priestly ambition and tyranny, and to "the arrogance of
the clergy," as if to fix the origin of this worst form of
human oppression on the church, instead of on the world
as it has entered into and corrupted the true church.
This has led to a directly contrary extreme — the almost
entire prostration of real spiritual authority in the church.
It would be well for all to ponder well the deep import
and practical bearing of such passages as these, addressed
both to rulers and ruled. " Them that sin rebuke before
all, that others also may fear." "Reprove, rebuke, ex-
hort with all longsufiering and doctrine." " These things
speak, and exhort, and rebuke with all authority. Let no
man despise thee." " Let the elders that rule well be
counted worthy of double honour, especially they who
labour in the word and doctrine." " And we beseech
you, brethren, to know them that labour among you, and
are over you in the Lord, and admonish you; and to es-
teem them very highly in love for their work's sake."
" Remember them that have the rule over you, who have
spoken unto you the word of God ; whose faith follow,,
considering the end of their conversation." " Obey them
that have the rule over you, and submit yourselves: for
they watch for your souls as they that must give ac-
count." (")
The admonitions, warnings, and censures of the church
then, as uttered by its authorities in truth and love, are
no mere idle words. Let every wanderer from the fold,,
every backslider in heart, remember that they come with
all the authority and love of the King Himself. Let the-
baptized youth of the church remember that that autho-
( ") 1 Tim. v: 20. 2 Tim. iv: 2. Titus ii: 15. 1 Tim. v: 17. 1
Thess. v: 12. Heb. xiii: 7, 17.
Leot. v.] the authority of the visible CHUECn. 119
rity of the kingdom over them arising from their birth of
Christian parents, is no mere nominal thing. It may in-
flict no sensible pains, it may deprive of no valued en-
joyments by its penalties ; and its precious privileges and
powerful protection may be unseen and unfelt; it may
seem to be as powerless, and as little to be heeded as the
blessing oi the curse of some wandering soothsayer, but
it is fraught with results of infinite magnitude. It is the
expression of the righteous and merciful claims of your
redeeming God. It is the word of the Lord which en-
dureth forever. To slight, despise, or rebel against it, is
to inflict upon the soul a deep and painful wound which
only that rejected mercy can heal, and which, even if
healed, will bring bitter tears and heart-agonies. "He
.that despiseth, despiseth not man, but God."
LECTUEE VI.
VAKIETIES AND IMPEKFECTIONS OF THE VISIBLE KING-
DOM. THE SEVEN CHUKCHES. EPHESUS AND SMYRNA.
CHAPS, n. AND m.
I. General character of all these Epistles.
• iTTE that hath an ear let him hear what the Spirit
J-J_ saith unto the churches." This claim on universal
attention is annexed to each of the epistles to the seven
churches. It is a declaration by our Lord Himself, that
these messages of His, though addressed each to a par-
ticular clmrchj were intended for all; and that every in-
dividual who hears them has a deep personal concern in
them. Let us take heed to the divine injunction, and
devoutly attend to what the Spirit saith.
The body of each of these epistles is filled with details
relating to the actual and peculiar con-
§. A seven-fold pic- ditioii and character of the church ad-
ture of the church as , , ^m j i • i • j ^ i i i •
jt jg dressed. Ihat which gives to them tneir
peculiarly universal application is the
fact that they present an epitome of all the phases of the
visible church in her militant and suffering estate. Hence
the very number of the churches addressed is the estab-
lished symbol of completeness in things pertaining to the
covenanted kingdom, and not a mere accidental or arbi-
trary thing. It is almost certain that these were not all
(121)
122 IMPEKFECTIO^J^S AND VAKIETIES OF [LeoT. VI.
the churches, as they certainly were not all the cities of
-even that province. These seven appear to have been
chosen from the rest, and all the developments of grace
and of error in them to have been so ordered, that they
might present in this seven-fold form such a complete
view of the varieties and imperfections of the visible
church, that every true church in all ages and nations,
recognizing its own likeness, might feel itself addressed
through them ; so too that every church which had no
claim whatever to be a true representative of the spirit-
ual kingdom, might be clearly distinguished from the true
>even in its greatest imperfection.
These epistles, therefore., by giving us a complete set
of examples of the true church with its
§. A definition of actual , impcrfcctions, furnish us with a
the church, by exam- ,• t ^ n -j^- ^-^^ • i j
igg_ practical deiimtion oi it oi universal and
easy application. The candlesticks and
the stars set forth the heavenly mission and spiritual au-
thority of the church ; these epistles set forth the actual
imperfections in the execution of her mission and the ex-
ercise of her authority as these were committed to imper-
fect men. At the same time, the danger of regarding
any of these imperfections and corruptions as a part of
her true character, or as necessary to her development,
is effectually prevented by the perfectly clear discrimina-
tion of these in the commendations and censures of our
Lord, The severity with which he rebukes these evils,
furnishes also the most eff'ectual warning possible against
them.
Regarding these two chapters as presenting a complete
picture of the visible church as she tlien
§. Relation to the ^ ^^ cannot fail to perceive their in-
lest of the book. ' . • i r.
timate and essential connection with the
rest of the book. They set clearly before us, what it is
very important should be borne in mind, in order rightly
to estimate the progress of the vchurch, and to account
Lect. VI.] THE VISIBLE CHURCH. 123
for her defections and reverses. They present her as she
actually was at the close of the apostolic period, when
fully furnished for her mighty work and started on her
long career of conflict. They show her precise condition
when the apostolic gifts and miraculous powers which
■had furnished and authenticated her testimony were with-
drawn, and with the naked word of that testimony, and
the sole guidance of the Holy Spirit, she entered on that
course of trial and suffering so graphically and grandly
described in its principles, progress and results, in this
wonderful book. Here are the beginnings of all the
■evils that afterwards grew to such mighty proportions,
•and brought down such fearful judgments ; and here too
rare all the simple agencies and forces that were to crowu
with eternal triumph this spiritual kingdom. So far,
therefore, from these epistles being distinct from and
nearly unconnected with the succeeding portions of this
book, as they are too often treated, they form an integral
part of it, and indispensable to a right understanding of
its mysteries, and to the full spiritual comfort and guid-
ance it was intended to convey.
The practical bearing of much in these epistles on the
daily life of the believer is manifest, and is a frequent
theme in the pulpit. To illustrate and apply them with
this view would be entirely uncalled for, and is not our
present design. We desire here to present these seven
varieties of the church at tllte close of the apostolic age
in one summary view, as representing the leading phases
of the varied imperfect mixed condition of the visible
church during its militant career, and embodying the final
.charges and promises of her King as adapted to these
states. We shall thus obtain the clearest conception of
the design and meaning of this interesting portion of
Scripture, as a whole, and in doing this, most of its prac-
tical lessons will be necessarily suggested, and their force
perhaps even more fully felt.
124: IMPERFECTIONS AND VARIETIES OF [LecT. VI.
The merest glance at these epistles shows a great vari-
ety in the condition of these churches. Only two of them
are without censure, Smyrna and Philadelphia; three re-
ceive both commendation and censure, Ephesus, Perga-
mos and. Thyatira ; the other two receive only the severest
rebukes, — in one of them, Sardis, a few names being sin-
gled out for special praise, — the other, Laodicea, being
without even such a remnant. Before considering the
epistles to each of these separately, three things are to be-
observed in regard to all of them.
I. General Characteristics,
The style of these epistles, their forms of thought and
expression, is very different from all the
1. Their style. Other Writings of John, or those of any
otlier apostle. They remind us strongly
of the words and manner of our Lord when in the fleshy,
as these are reported by the four evangelists. They are
His very words uttered by His own lips. In the apostolic
epistles, we have the truth as moulded first into the form
of a human conception or argument, and expressed in
connection with the holy emotions it produces. In this
form, and to show what shape the truth assumes, as it
comes in contact with a human heart, it has a special
adaptation to our wants. NSr is it at all inferior in its
divine authority, since both the conception and expres-
sion are under the infallible guidance of the Spirit. "All
Scripture is given by inspiration of God." But valuable
as that form of His teaching is, it is not the form which
in His wisdom He here adopts. He does not here em-
ploy John to speak for Him. These are not John's
words. He is merely the amanuensis. They come di-
rectly from our glorified Lord. Though ascended up on
high, He is still so really with His church tliat He can
Leot. VI.] THE VISIBLE CHURCH. 125
speak to it His own words. He is not absent, tliongh in-
visible. These epistles make ns sensible of His presence
as otherwise we could not be. As we read and ponder
their pregnant words and truths, we seem to feel a pecu-
liar sense of awe, as listening to a voice directly from the
throne, — from within the vail. We bless Him for the
impressive view thus given of His constant care and
speaking nearness, — in addressing us, even after He had
ascended to the right hand of the Father, crowned with
glory and honour, in like w^ords and tones to those He
used when in the flesh.
These last words of Jesus, these final messages of His
love, we may well expect to be words of power, rich in
instruction, warning and comfort, and we shall find them
such. They are a constant repetition of the blessed as-
surance— "My presence shall go with you, and I will
give you rest."
Each one of these epistles is introduced by our Lord's
announcing Himself in a distinct charac-
2, Christ's titles. tcr, and ouc Specially adapted to the
character and state of the church ad-
dressed. These distinctive characteristics are nearly all
drawn from the description of His personal glory as pre-
sented in the vision just before recorded, and from the
midst of which he utters these several messages. From
the abounding fulness of His glories, from the manifold
aspects of His holiness, wisclom, power and love. He se-
lects that one most suited to the need of each. We are
thus reminded that there is no form which the ever-vary-
ing state of His churches here can assume, which will not
find in the revelation which He has given of Himself
some aspect of His divine fulness exactly fitted to it.
Thus also are we taught that the safety and comfort of
the church must depend upon her views of Christ. The
earnest and continued contemplation of His glory and
His grace is the only thing that can meet every emer-
126 IMPERFECTIONS AND VARIETIES OF [Lect. VI.
gency, and supply every want. Without this, all His
messages will be only in word, not with power.
Each of these epistles is introduced by the words, "I
know thy works." In every condition
3. Their common ^f ^j^^ church and the believer, this is
introduction. '
the first great fact to be impressed upon
the heart, after the glory of Christ Himself. By the
term "works" here, we must understand every manifesta-
tion of character. Their true nature depends upon the
motive, — the secret principle of the soul which prompts
them. But who can understand his own heart ? Who
can unravel the complicated net-work of feeling and
emotion, of hopes and fears and desires and aims that
enter into eveiy action — ^how much or how little of self
and the M^orld may be mingling with love to Jesus and a
regard for His glory ? Who but He whose prerogative
it is to search the heart? With infallible certainty His
eyes of flame penetrate the secrets of the soul, and with
infinite ease detect and separate the mingled forces of
thought and feeling that control every action. We may
be deceived, we are very likely to be; He cannot be.
Other men may be deceived, or deceive us. The autho-
rities of the church can never tell the heart; their judg-
ment, therefore, can never decide our real relations to
the kingdom of Christ. This is His own prerogative.
Let none dare to invade it. " Who art thou that judgest
another?" Without this omniscience. He could not be a
perfect Saviour. By this He knows the extent of the
horrid disease ; and how far, if at all, the remedy is work-
ing ; and these epistles teach us that He will, by His word
and Spirit, unveil to His trusting people precisely what
they need to know of themselves and their works.
But this is not all the force of these words. Who but
He can estimate correctly the ever-varying forces of
temptation with which His people have daily to contend,
arising from secret causes, from peculiar temperaments
Lect. VI.] THE VISIBLE CHURCH. 12T
and constitution, from disease, from earthly relations and
pursuits, and from the cunning wiles and fiery darts of
Satan, so as to weigh aright the works and struggles of
His people ? The child of God is often sadly and cruelly
misjudged on this account by his dearest friends. These
friends, we say not enemies, too often assume to judge of
what it is utterly impossible for them to know, unless they
could perfectly perceive the whole of these circumstances.
"Who, too, but He can enter that other dark chamber of
the heart, where are treasured up all its sorrows, and
whence many of them never once emerge to any fellow-
creature's ear — secret woes that no words may utter, and
no ear may hear, and which not even the nearest friend
ever dreams of? Yet how greatl}'' these control and
modify all our works, every one knows. All these, in
their minutest shades and deepest depths, Jesus takes into
compassionate consideration when He says, " I know thy
works."
Precious words ! with which thus to introduce every
message, whether of warning, of comfort or of approval.
Let the church have them ever ringing in her ears. Let
her disregard the opinions of man, liis praises or his cen-
' sures, his threats or his promises they are utterly worth-
less as guides in duty, or sources of comfort. But let
her never forget that there is one all-searching eye upon
her always, in all her backslidings, and sorrows, and con-
flicts, and fears, and labours, — in her feeblest efforts to
promote His glory, and in the darkest days of Satan's
power; the eye of one whose approval can turn sorrow
into joy, toil into pleasure, and suffering into triumph.
" I, even I, am He that comforteth you : who art thou,
that thou shouldest be afraid of a man that shall die, or
of the son of man, which shall be made as grass; and
forgettest the Lord thy Maker ?"
128 IMPERFECTIONS AND VARIETIES OF [LeoT. VL
II. The Sevenfold Yabiety.
1. Ephesus. Declining Love.
A Church Strong, Orthodox in Doctrine, Order and Morals,
but having left its first love.
Chap, ii: 1-6.
In external tilings this was the most favoured of the
seven. Ephesus was the chief city of the province, its
great seaport, and the natural outlet of all these other
cities to the sea. It was indeed at that time the most im-
portant city of Asia Minor, and is said to have had a
population of not less than six hundred thousand. A
temple of "the great goddess Diana," regarded, on ac-
count of its size and magnificence, as one of the seven
wonders of the world, gave to it a peculiar celebrity;
and in reference to this, the strange designation, " Tem-
ple Sweeper," was regarded by the city as its most dis-
tinctive and honourable title. It was tiie chief seat and
fountain of magic arts, so that the very name of these
in ancient writers was " Ephesian letters.'''' It thus had
become a place of resort for all nations. Its wealth
and influence, therefore, were very great.
Its church had been founded by the apostle Paul, and
had enjoyed his personal labours for three whole years.
In it Timothy also had laboured under his direction. To
its assembled elders, whom he had summoned to meet
him at Miletus, he had given that final solemn charge,
recorded in the twentieth cliapter of Acts, — a charge
which still stirs to its depths the heart of God's minister-
ing servants. In its formation, early training, and dis-
cipline, therefore, nothing could be wanting that even
inspiration and apostolic presence and authority could
give. It very early gathered into it many of the chief
men of Asia, and must have had a numerous membership
Leot. VI.] THE VISIBLE CHURCH. 129
and embraced many congregations. Another apostle,
John himself, had, according to the uniform tradition of
the church, been now living there for many years.
This church is commended for two things. (1.) First,
its labour and patience in exposing
|. Commendations, the claims of pretended apostles, and
in securing a pure ministry and gov-
ernment. "I know thy works, and thy labour, and thy
patience, and how thou canst not bear them which are
evil; and hast tried them which say they are apostles,
and are not, and hast found them liars." So marked was
their zeal for His honour and authority in this, that He
repeats in the next verse His commendation with addi-
tional emphasis; "And hast borne, and hast patience,
and for My name's sake hast laboured, and hast not
fainted."
(2.) A second ground of commendation is appended to
the censure which is next introduced, as if to temper its
severity. This is its hatred to the deeds of the Nicolai-
tanes. " But this thou hast, tliat thou hatest the deeds of
the Nicolaitanes, which I also hate." The very name of
these Nicolaitanes has become synonymous with antino-
mian and licentious indulgences. Enough only is known
of them to make it certain that they indulged in and de-
fended licentious practices, lowering the obligation of the
moral law. Everything else about them has been de-
signedly suffered to perisli, tliat tliere might never be any
ambiguity in the meaning intended, — never any doubt as
to the kind of conduct our Lord meant under this distinct
name to hold up to the abhorrence of His church in all
•ages. With special distinctness and force He thus warns
her against the fatal poison of suffering unholy practices
within her pale under any pretext.
These commendations settle at least two leading ob-
iects of the church's care and labour. She must never
tolerate false teachers, or immoral practices. She must
130 IMPEEFECTIONS AND VARIETIES OF [Lect. VL
never weary in lier laboui' to drive such entirely out of
her pale.
Twice this labour and patience without fainting is men-
tioned in connection with the testing of these pretended!
teachers. Notice this. There is no part of the discipline
and government of the church that makes such large de-
mands upon her labour and patience, none in reference to
which she is more apt to fail, than in openly and firmly
resisting the insidious teachers of error, those who claim
to be apostles and are not.
Observe also how resistance to false teachers and to-
immoral practices go together. Loose doctrines and
loose morals are intimately connected. A spurious cha-
rity for teachers of error is not seldom equally indulgent
to laxity of morals. A low estimate of truth is insepara-
ble from a low estimate of practical holiness. The con-
science that is not tender enough to be wounded with,
false doctrine, is not tender enough to be hurt much with-
unholy practices. Christ's authority as King will be but
little revered, if His authority as teacher be lightly
regarded.
But notwithstanding all this external prosperity and
internal soundness, there was ground for
S. Censures. heavy censm'c. There was a secret and
fatal disease fixing itself on the very seat
of life. "Thou hast left thy first love^" is the weighty-
charge. How serious this is, is evident from the admoni-
tion and warning that follow. "Remember, therefore,
from whence thou art fallen, and repent, and do the first
works; or else I will come unto thee quickly, and will
remove thy candlestick out of his place, except thou-
repent."
A church, therefore, may be large and prosperous^,
zealous for truth and order and purity, labouring pa-
tiently and successfully for the name of Christ, and yet
there may be, unseen by human eyes, and unsuspected
Leot. VI. J THE VISIBLE CHURCH. 131
even by herself, a secret defect that silently but surely
threatens her very existence. No external zeal can com-
pensate for declining love. Love is the very principle of
life; and yet it is alarmingly true, that its vigour may so
decline, even beneath the most flaming zeal and patient
labours, as to imperil life itself.
This censure is administered in close connection with
the praise of tlieir zeal in exposing these false apostles,
and before the second ground of praise is mentioned, im-
plying some real connection between this zeal against
false teachers, and their declining love. There is such a
connection, and it should never be forgotten. When any
are called to contend earnestly for the faith, when pa-
tience is tried b}'' daring and persistent error, and when
at length the pretensions of false teachers are exposed,
the process is apt to chafe and embitter the spirit, and
success to foster spiritual pride; thus holy love to Jesus
and His people insensibly loses that first fervour with
which it gushes forth in faith's first view of the cross and
the extinguished curse.
Ephesus, then, may teach the churches of every age,,
that if they would enjoy the approbation
chtcheT"' ^'^ ^^^ o^" ^^^"' ^^^■^^' ^^^y "^^^^^ 1'^^^^^^^ f^^t^-
fully and patiently to uphold His sole-
authority, by contending for a pure ministry and a holy
practice, — by refusing to follow any but the stars in His
right hand : while, at the same time, her long extinguished
light and removed candlestick will be a standing warning
that all this will not avail to save them from ruin if their-
love is suft'ered secretly to wane. The evil, therefore,
which imperilled her existence, was not an evil in the
working of her organization, was not any imperfect or
wrong oflicial action, but an evil which had its origin, its
Beat and its power in the afi*ections of the individual be-
liever. It was therefore only as these warnings and ad-
monitions of our Lord were applied to the individual
132 IMPEKFECTIONS AND VARIETIES OF [Lect. VI.
hearts of the members of the church of Ephesus that
they could be of any avail to save it. By such a per-
gonal application only can they be of any benefit to us.
Let no one, then, even cursorily read these things with-
out such an application. You are ortho-
j. Aiidtoindividu- dox, you are zealous for outward purity
and order, but may your Lord say of
you — " Thou hast left thy first love ?" Once your soul
melted in penitence and grateful love as you thought of
His suiferings and your sins ; once jon wrestled with in-
tense fervency, in your closet and in the house of God,
for greater holiness for yourself, and for the salvation of
your unconverted friends and others ; once you felt the
claims of redeeming love drawing your heart out in cor-
dial consecration to His service and self-denying labours
for His kingdom ; is it no longer thus ? Has the sweet
thrill of tenderness, the j^earning of desire, the springing
energy of love passed away, leaving a painful conscious-
ness of departed joys in your devotions and your ser-
vices? Then the horrid leprosy, which the sprinkled
blood seemed to have cleansed, is again bursting forth in
its dark, polluting spots over your soul, and your life
also. When the sick man, who has been nigh unto death,
and so far restored as to feel the power of the disease
broken, and the jDrocess of recovery established, again
feels the old symptoms returning day after day with in-
creasing power, his appetite for wholesome food failing,
and his strength decreasing, he will be, if in his senses,
at once alarmed, and will not lose a moment in hastening
to resort to the remedy that before relieved him, if within
his reach. Your case, declining Christian, calls for far
greater solicitude.
"Remember from M'hence thou hast fallen." Recall
the past experiences of His grace. Re-
§. Admonitions. member the divine mercies, your lost
joys, and broken vows, and departed
Lect. VI.] THE VISIBLE CHURCH. 133
usefulness. "Thou hast fallen," yes, fallen from grace,
tliere is such a thing, and the condition is a dreadful one.
David complaining of his broken bones, and Peter weep-
ing his bitter tears, would tell you so. And tliough you
have not yet, by any overt act, displayed your decay of
love to that, or even a worse result, it nmst bring you,
unless speedily restored. There is but one way of resto-
ration, " Repent and do the first works." Look to the
<iross, the blood, the righteousness, tlie Spirit, as at the
first; take hold of the invitation and oflfer of the gospel
as a lost and helpless sinner, and believe the love that
God has to you. Waste no time in examining and ana-
lyzing past experiences, hut at once " do the first works ;"
repent and believe in the Lord Jesus Christ. You must
again feel the strong grasp of His loving hand, you must
again repose on the blood of the everlasting covenant,
you must again feel the sweet influences of that Spirit of
love melting, warming and reviving j^our lieart, or all is
lost; your light will go out entirely. Repent, repent;
or the light of the church which you have thus, by yoiu*
decay of love, obscured, will cease to shine upon you,
and the very ordinances which once cheered your soul
with hope and joy, be utterly withdrawn or worthless:
the candlestick Mall be removed by your Lord coming
quickly in judgment.
Sucli are the admonitions which this message to the
orthodox church of Ephesus is ever uttering to eveiy
■cliurch and every heart where love is secretly declining.
Plow very widely this phase of character prevails in tlie
visible kingdom, the sad confessions and the spiritual
feebleness of the whole Christian world testifies.
Besides these admonitions, this message presents the
true remedy and preventive of such de-
JntivT"'^''"''''" clension. It is found in the character
in which the Lord Jesus announces Him-
self to this church, and the promise at its close to him
134 IMPERFECTIONS AND VARIETIES OF [Lect. VI,
that overconicth. Behold Him ever personally present
with yon, and in all tlie worsliip and government of His
church. See Him always walking in the midst of the
golden candlesticks, not merely as a witness, but to sup-
ply tlieir oil, and trim their lights; and holding the stars
in His right hand, enforcing the authority of His mes-
sages with divine power. What can more effectually pre-
serve love in its first freshness, together with earnest and
untiring zeal, against every innovation of His sole autho-
rity, than a constant realization of His loving, personal
presence ? And to those struggling against the emissaries
of dangerous error, — error that subverts Christ's sole
authority over the soul, and so poisons the very bread of
life, and who, in tlie struggle, are in danger of enfeebling
their love, which is the very principle of that life, what
can 1)C more cheering and invigorating than to see at the
end of this conflict, tlie Paradise of God, and to hear the
promise to cat freely of the fruit of the tree of life which
is in tlie midst of it, — the promise of an immortality of
truth and of love?
In striking contrast with this powerful but spiritually
declining church is the second,
2. Smyrna. Persecution.
A Church Poor and Persecuted, but fully approved.
Chap, ii: 8-10.
Of all these seven churches, no one stands higher in
the estimation of her Lord than this.
Yet in outward estate she is the worst of
them all. Poverty and persecution are her present lot,
and prisons and death are awaiting her. Her record
here is not one of active labours and triumphs for Christ,
but of poverty and tribulation for His sake; and no re-
cord shines more brightly, or secures a higher reward.
Over against her poverty is the assurance of her Lord,
Lect. VI.] THE VISIBLE CHURCH. 135
*'but thou art rich," — a precious pledge of heavenly trea-
sures; and over against the rage of her persecuting foes
is the voice of His love and power, saying, " Fear none
of those things which thou shalt suffer Be thou
faithful unto death, and I will give thee a crown of life."
This church and city is not elsewhere mentioned in
the New Testament. But one of the
°^ ^ ' most interesting scraps of early church
history relates to it, and furnishes a striking illustration
of this epistle. A little more than seventy years after
this, in a fierce persecution led on and stimulated by the
Jews, Polycarp, its chief bishop and a disciple in his
youth of the apostle John, suffered martyrdom here in
extreme old age. The narrative has been often repeated,
but we cannot refrain from giving here at least the an-
swers of the aged martyr when summoned before the
proconsul, and addressed in the customary language —
" Swear, curse Christ, and I will set you free." " Eighty
;and six years have I served Hira, and I have received only
.good at His hands. Can I then curse Him, my King and
my Saviour?" "I will cast you to the wild beasts, if
you do not change your mind," said the proconsul.
"Bring the wild beasts hither," said Polycarp, "for
change my mind from the better to the worse I will
not." " Do you despise the wild beasts ? I will subdue
your spirit by the flames." " The flames which you me-
nace endure but for a time, and are. soon extinguished,"
calmly rejoined the martyr ; " but there is a fire reserved
for the wicked, whereof you know not; the fire of a
judgment to come, and of punishment everlasting."
These flames soon did their work. By his death, the
rage of the populace, to which already many victims had
been sacrificed, was so far satiated that the proconsul sus-
pended the persecution, and this poor suffering church
had a respite. Not only here and in history, but on the
very spot where it suffered, the testimony of this faithful
136 IMPERFECTIONS AND VARIETIES OF [Lect. VI.
church still lives. While the great city and temple of
Ephesiis have utterly perished, and every vestige of its
large, M^ealthy, but declining church has been obliterated,
the faithfulness of this martyr church is still celebrated,
and the spot of this early martyrdom shown in this city
of Smyrna, now greater and more celebrated even than
in the times of the martyr; and there again the true wit-
nesses for Jesus are revived and uttering their testimony.
During those years of bitter trial, when not only her
apostolic leader, but many of her mem-
§. Consolations. , • i , • -\ , ^ .1
bers were carried to prisons and to death,
how precious beyond conception must these words of
Jesus have been ! " Be thou faithful unto death, and I
will give thee a crown of life." As they were read in
her assemblies and her families, and recollected by her
sufferers, they calmed many a troubled heart, and pre-
pared many a feeble saint for the crown of martyrdom.
Still further comfort and encouragement were adminis-
tered to this church by the charactei- in which Christ
here presents Himself to them, and in the promise to him
that overcometh. His titles here set forth to this suffer-
ing church — His divine power and His human sympathy.
He is "the First and the Last," the Author and End of
all things, universal and absolute Sovereign; and yet He
"became dead, and is alive." While, therefore, in their
pathway of blood, they are only w^alking in His foot-
steps; and walking* there, they not only see Him hold-
ing out to them the crown of life, but hear His assurance
that though they die a martyr's death, "they shall not be
hurt of the second death."
How precious this experience of the church of Smyrna,
and this message and these promises to her, have been to
thousands since, the blood-stained annals of the church
in all ages attest. With this church of Smyrna before
their eyes, none can ever think it strange concerning the
fiery trials through which they are passing. And with
Lect. VI.] THE VISIBLE CHURCH, 137
such promises and assurances, they may, on the other
hand, rejoice, inasmuch as they are counted worthy to be
partakers of His sufferings.
But let no suffering church or believer overlook the
important fact, that while this church
§. Suffering not re- rcccivcs uot OHO word of cciisure, but
moved, but grace to , j2 < • i r- t •
endure. Only contirmation and comfort, this
comfort does not consist in any promise
of deliverance from their suffering estate while here, but
only of grace to bear it. On the contrary, the promise
implies that these persecutions shall continue, and shall
be suffered to run their complete natural course, indicated
here, after the manner of this book, by ten days, express-
ing a complete bat indefinite period. This does indeed im-
pl}' a real limit beyond which even Satan could not go,
but then that very limit may be reached only by a cruel
death. Be it so, however; it is only ten days of suffer-
ing,— then what ? Kot a mere temporal deliverance from
the persecutor's rage, but "eternal life." The tender
love of our Lord is not shown here so much by removing
external evils, as by sustaining His people under them,
and by making them occasions of larger spiritual attain-
ments, and means of working out a brighter reward.
The great lesson, then, here taught in regard to the
church, is that outward wealth or power,
§. Outward good no ^^ g.^f^^ ^^ succcss, is HO mark of a true
mark of a true church. -^ '
church. All these may be wanting, and
yet there be great spiritual riches, and the approving
smiles of her King. We here see that in this sevenfold
picture of the church, one of the two churches on which
His perfect approval is bestowed is the one most bitterly
persecuted and impoverished. Singular holiness and
faithfulness is sure to beget the hatred of the world.
This very hatred is then made the instrument of still
higher spiritual attainments, and so the occasion of a
richer blessing. " All that will live godly in Christ Jesus
138 LMPEBFECTIONS AND VARIETIES OF [Lect. VI.
shall suffer persecution." This is not yet an obsolete
truth, as some seem to think it at least in a state of ad-
vanced civilization such as we live in. The offence of
the cross has not ceased. The world has not become
Christian ; it is the world still, though polished and
learned, instead of savage and barbarous. But the
•churcli has become worldly, and that to a fearful extent,
so as often to seek to justify her worldliness. Whenever
she completely renounces the world, and utters a clear,
-consistent and faithful testimony in her life as well as her
doctrines, against sin in all its polished as well as dis-
guising forms, this inherent enmity of the world will be
just as fully manifested. It may be in a different way.
It generally at least must be more indirect. If the world
does not persecute the church, it is either because it has
corrupted her so far that her testimony does not seriously
interfere with its more refined indulgences, or because it
regards her as too powerless to be worthy of her notice.
It is not, then, to the church with the richest endow-
ments, and the highest worldly honours and influence,
that we are to look for the greatest spiritual power, or
for the purest representation of the spiritual kingdom.
As we trace the path of that kingdom through the ages,
we are not to look for it in the chief seats of power and
wealth, but in the caves and dens, in prisons and on scaf-
folds, in poverty and obscurity ; and even when in power,
as bitterly hated and misrepresented; but everywhere
shining with the light of divine truth and holiness.
But it is not merely the world as such, in its professed
neglect of the gospel and opposition to
§. Apostate churches, its claims, that hatcs the true and faithful
the bitterest persecu- , , -r, , i •, , • j
tors. church, its most bitter enemies and
fiercest persecutors, as here foreshadow-
ed, have been false and apostate churches, who retained
the name, the forms, and a certain outward succession,
and therefore claimed to be the only chosen people of
IjECT. VI.] THE VISIBLE CHUKCH. 139
God, like these persecutors of Smyrna, who said they
were Jews and were not, but were the synagogue of Sa-
tan. The Jews, by rejecting Christ, cut themselves off
from all covenant relations and privileges, and no longer
were Jews in the sense of the covenant made with Abra-
ham; and by still claiming it, became guilty of blas-
phemy, and more guilty and further off from God than
other nations, the very synagogue of Satan. A like con-
demnation rests upon all who claim such an exclusive re-
lation to God on mere external grounds instead of spirit-
ual conformity, and also the guilt of a terrible pre-emi-
nence in persecuting violence.
Here, again, the message can only attain its end by a
personal application. The charge is, —
S. FaithfnineBB. ,,^^ ^^^^ faithful." This word may
mean believing, exercising a firm faith in Christ; and
this is, of course, the only source of all unswerving ad-
herence to Him, and faithfulness in the use of all He has
•entrusted to us, which last we regard as the idea here.
Be trustworthy; one whom Christ can trust ; can trust
with His commands. His honour, and His messages of
mercy to other lost sinners. Be one who will not use
what Jesus has entrusted to you for your own private in-
dulgence, or squander it in ease or neglect, but faithfully
employ it for the sacred purpose for which it was given.
And what have you that has not been given by Jesus to
be used in advancing His kingdom within and around
you? Can you name one thing that is not a sacred trust
for this object ? Bodily health, talents, knowledge, in-
fluence; home and all its comforts, children, friendships;
property, religious privileges. Bibles, good books — all are
sacred trusts. They cost His blood. Have we perverted
them from their holy design ? •
" IPnto death.^^ This is the measure of this faithfulness.
It does not mean ' until death,' merely, but though death,
a violent death, be the result. Though the use of our
14:0 IMPERFECTIONS AND VAEIETIES, ETC. [Lect. VI.
time, our talents, our property and influence for His
glory, may bring us to death; though conformity to His
will and example should involve not only self-denial, toil
and suffering, as it assuredly will, but the loss of life
itself, faithfulness demands it. No crown without it.
Professed follower of Jesus, can He trust you? trust you
to do your duty, your whole duty, whatever it may cost
you ? Only by His Almighty grace can any helpless sin-
ner do this. May we all "obtain mercy of the Lord, ta
be faithful." •
LECTURE YIL
THE SAME SUBJECT CONTINUED.
Chap, n: 12-29.
PEEGAMOS AND THYATIBA. THE FRIENDSHIP OF THE WORLD.
HERESY.
THESE two churches are, in some respects, very much
alike. In each there is a very remarkable mingling
of good and evil, the good, very good, and the bad, very
bad. In both there are the same foul results, but pro-
duced by very different means.
3. Pergamos. The World's Friendship.
A Church Faithful under the World's Violence, but yielding
to its friendship.
Verses 12-17.
The distinctive evil which this church presents is the
friendship of the world. Though it had been faithful
under persecution, it was sadly corrupted by worldly al-
liances. It had borne the brunt of a fierce and bloody
persecution, in which the faithful servant of Christ here
named, but of whom nothing else is now known, suffered
martyrdom. It had endured all this without yielding
anything of the truth or the honour of Chuist. For this,
therefore, it receives His hearty commendation, but now
incurs His censure, by yielding to the friendship of the
world. It was tolerating unholy alliances with the world,
which had already corrupted many of its members, and
(141)
142 IMPERFECTIONS AND VARIETIES OF [Lect. VII.
rendered necessary the tlireatening of disciplinary judg-
ments. " Tliou hast there them that hold the doctrine of
Balaam, who taught Balak to cast a
§. Baiaamites and gtumbling-block before the children of
Nicolaitanes, ^
Israel, to eat things sacrificed unto idols,
and to commit fornication. So hast thou also them
which hold the doctrine of the Nicolaitanes, which thing
I hate." This doctrine of Balaam and of the Nicolai-
tanes were not two separate and distinct defections. The
word 'also^ in verse fifteenth, is to be taken with thou,not
with Nicolaitanes ; so that the meaning is not 'Nicolai-
tanes in addition to Baiaamites,' but ' thou also, as well
as Israel,' in like manner with Israel, hast in these Nico-
laitanes those who hold the same corrupting principles
that Balaam taught. This additional designation and
description of the Nicolaitane doctrine is no mere varia-
tion; but brings out with impressive distinctness the
characteristic features of this violation of church purity.
Balaam, though warned of God, and highly favoured
with the visions of the Almighty, "loved the wages of
unrighteousness," and in perverse resistance to the light
given him, counselled such alliances between Moab and
Israel, as involved many of the latter in the most shame-
ful excesses of idolatrous worship, and incurred the fierce
wrath and judgments of God. Unholy alliances and ad-
mixtures, counselled by covetousness and other worldly
motives, and which lead the separated Israel of -God to
unite with tlie enemies of tlie spiritual kingdom, and con-
form to their worldly idolatry and pleasures, are without
any doubt the peculiar evil here presented in such odious
and fatal characters. The efffect of such alliaiices where
open idolatry prevails, is necessarily to produce con-
formity to idolatrous practices, and the sensual indul-
gences connected with them. Hence in the early church
conformity to the world, when acted out fully, took this
form literally — "to eat things sacrificed to idols, and to
LeoT. VII.] THE VISIBLE CHURCH. 1^3
commit fornication." And even wliere these results, as
literal acts, no longer follow, the constant usage of the
Bible in describing all forsaking of the pure worship of
God and violation of consecration vows, as a spiritual
whoredom and fornication, makes them appropriately de-
scribe the true nature of all worldly conformity.
Sin changes its forms, but not its principles. There
are no temples of Diana, and Venus, or
§. Worldly confer- of Boodli and Yishuu among us, enticing
mity, the same in prin- - i,,i't ,• • -i i ,i
cipie. back to their ncentious mdulgences those
who were once devoted worshippers there.
But the temples of Mammon, of Pleasure, of Ambition,
rear their alluring fronts and open their wide portals
along every walk of life. Many professed worshippers
of Jesus openly enter these temples with the thronging
crowds, and while they profess to reject their worship,
evidently eat with zest of their dainties, and drink from
the cup of their intoxicating joys until they become
spiritually debauched, and live in open violation of their
solemn vows of consecration to Christ. There are many
churches, too, which, though they might hold fast the
truth against the violence of persecution, yet, like Per-
gamos, they are unable to resist this more subtile and
powerful attack from the friendship of the world, and
who have and acknowledge as fellow-disciples those who
plead for these worldly alliances, and for habits, pleasures
and pursuits wliich are n;Dst truly described as sitting
down in the temples of these modern gods of the world,
and eating the things sacrificed to them, until the soul is
all polluted with the guilt of broken vows and a spiritual
adultery.
Pergamos thus presents us with another very distinct
phase of the visible and imperfect church.
§ satan'8 power rj,^^^^ worldly alliances which formed
in it. -^ ^
the dark blot upon its otherwise noble
character, have always been a most prolific source of
144: IMPERFECTIONS AND VARIETIES OF [Lect. VII.
corruption. It was so with tlie antediluvian church, wlien
the sons of God went in unto the daughters of men. It
was so with Israel during every period of its history, in
the immediate family of Jacob, in Egyptian bondage, in
the plains of Moab, and especially in the days of her
greatest prosperity — the splendid reign of Solomon, and
so outward until the very last warnings of the prophetic
oracle by Malachi, and afterwards, until her light had
almost expired under the corruptions thus introduced.
The virulence and power of this evil is here intimated,
first, by the designation given to the place where it pre-
vailed, as the place where " Satan's throne" was, "where
Satan dwelleth." Notliing more fully proves his presence
and power. In places like Pergamos, which had once
been the capital for a century and a half of a wealthy
kingdom, and which still was renowned for its magnifi-
cence, riches, and the treasures of learning stored in its
vast library, Satan very generally reigns with special
power, and that too by means of this doctrine of Balaam.
Under the elegancies and refinements and embellishments
of an advanced social state, he conceals the real enmity
of the world, and allures the church to its embrace. By
these alliances between the church and the world, he did
in Pergamos what he could not do in Smyrna by his syn-
agogue and his fires.
But the enormity of this evil is still more fully exposed
by the whole language of Christ to this
§. Incurs the sever, ^hurch. The Very title He assumes in
est. rebukes. •'
addressing them, as " He which hath the
sharp sword with two edges," implies their need of sharp
and penetrating judgments. His rebuke may well star-
tle every one who cultivates the friendship of the world.
"Repent: or else I will come unto thee quickly, and
fight against them with the sword of My mouth." No
compromise is permitted for a moment with this evil. It
is not treated as something partly evil and partly good,
Xeot. VII.] THE VISIBLE CHUBCH. 145
.requiring nice discriminations to be made, but as utterly
and manifestly contrary to the whole nature and spirit of
His kingdom. Nor is this true merely of the peculiar
forms of this evil in Pergamos; the same divine autho-
rity is equally explicit in regard to the ungodliness of it
in every form, no matter how concealed and refined.
" The friendship of the world is enmity with God," is the
strong and sweeping language of the Spirit, without any
explanations, limitations or distinctions. In regard to it
in every form, the charge is an uncompromising call to
repentance. To the church, Christ says — 'Repent; put
away this evil from among you in the faithful exercise of
that authority which I have entrusted to you, and by the
earnest use of the means of grace I have appointed.
Purge out this Balaamite doctrine that would conceal or
blot out the eternal distinction between My church and
the world.' If not, " I will come unto thee quickly, and
will fight against them with the sword of My mouth."
If the church neglects its duty, He will take this matter
of its discipline into His own hands, and by His purifying
judgments cleanse it.
Observe, however, how tenderly and carefully He dis-
criminates between His church, defective
§. These judgments ^^^ censurable as she was in the dis-
•discrimmating.
charge of her duty, and those unworthy
members who, by their worldliness, placed stumbling-
blocks in the way of their brethren. " I will come unto
thee quickly," but, "I will fight against them,'''' not
.against thee. These visitations of His judgment hare a
two-fold aspect, (like the cloud that separated between
the Egyptian and Israelitish hosts at the Ped Sea);
though they inflict deep and sore wounds upon His true
people, they tend to their purification and salvation ; but
against those who seek the friendship of the world and
;the indulgence of the flesh, against all Balaamites and
Nicolaitanes, He comes to make a war of extermination.
14:6 IMPERFECTIONS AND VARIETIES OF [Lect. VIL
Every member, therefore, of His church who is courting
the favour of the world, lowering the standard of separa-
tion from it, seeking to justify habits and practices which
the most prayerful and earnest Christians condemn, and
so putting stumbling-blocks in the way of the feeble,
should tremble at these words. They remind us of those
other words of His: "Whoso shall offend one of these
little ones which believe in Me, it were better for him
that a millstone were hanged about his neck, and that he
were drowned m the depths of the sea. Woe unto the
world because of offences ; for it must needs be that of-
fences come: but woe unto him by whom the offence
Cometh."
There is added for the encouragement of His people,
who in such a state of the church contend against these
wiles of Satan, and reject the delusive friendships and the
proffered dainties of the world, the appropriate and rich
promise that they shall eat of the hidden manna of com-
munion with God in glory, and shall possess the precious
pledge of His eternal friendship.
Never, perhaps, in the whole history of the church did
this Balaamite doctrine exert so wide an
§. Prevalence of this influence as uow. Ncvcr did it have
conformity. Indefinite ,^.,,, „ , -,.,■,, -,
ideas of it. sucli lacihtics lor covertly and msidiously
creeping into the church and enticing
the followers of Christ into the most ruinous worldly
conformity. Trite as the subject is, much as has been
said and written about it, it is one which never has been
and never can be clearly understood by any but an earn-
estly spiritual mind. The great difficulty attending every
effort to enforce upon the church the teachings of the
Bible in regard to conformity with the world, is that
every man, woman and child has a different idea of what
it means. One regards it as engaging in those pleasures-
that are distinctly worldly, as the theatre, the ball-room,
the gay party, and having no taste for or temptation to»
Lect. VII.] THE VISIBLE CHURCH. 147
these, considers himself as above all censure; another —
the high-minded merchant — regards it as conformity to
the dishonest trading and trickery of business life, and
so votes himself innocent; another regards it as applying
to tlie extravagancies of fashionable life, which he re-
gards as a foolish waste of money, and congratulates
himself upon his virtuous self-denial; while still another
regards it as specially directed against covetousness, and
the desire of the honours and applause of the world, and
so, with entire assurance, votes himself free from any sin-
ful conformity. But this sin lies far deeper than any of
these outward acts and habits; it takes every variety of
form, and often assumes the garb and the name of some
of the loveliest human virtues; and it dwells equally in
the palace of royalty, the mansion of wealth, and the
most abject hovel of poverty.
But whatever ambiguity the devil and the human heart
may have contrived to throw around the
§. Kbie meaning j^eaniug of the term "the world," as-
clearly defixied. o J
used in this phrase, "conformity to the
world," there is no such ambiguity of meaning as used
in the Bible. There its sense is definite and clear. It is
everything from which God is excluded, no matter how
lovely in itself, how humane, how apparently philan-
thropic, how noble and generous, how learned or intel-
lectual: if God be excluded so that His glory is not the
real and avowed end, it is " the world.''^ It is always the
very opposite of the true church ; it is indeed everything
which has not in some way the stamp of the spiritual
kingdom upon it, and is not employed in promoting its
great designs.
The language of the apostle John is decisive: "For
all that is in the world, the lust of the flesh, and the lust
of the eyes, and the pride of life, is not of the Father^
but is of the world." K it is not of the Father, it is of
148 IMPERFECTIONS AND VARIETIES OF [Lect. VII.
the world. Conformity to the world, then, is compliance
with the desires of the flesh and of the eye, and with the
pride of life, instead of having every desire both as to its
object and degree controlled by the Spirit of God and
the love of Christ.
There are two things which tend to confound the dis-
tinction between tlie clinrch and the
§ Causes. 1. Varia- world, and SO to give currency and
ble and defective Stan- ,i'-r»i •/ i i- /^^
dard of holiness. powcr to this iialaamite doctrme. (1.)
First, the variable and defective stand-
ard of separation from the world. Multitudes have a
standard on this subject which they certainly never got
from the word of God, and which compels them to ex-
plain away almost entirely its strong and sweeping state-
iinents. It declares the separation must be entire ; it ad-
mits of no friendship, no compromise. Wherever we
come in contact with any earthly thing, which we must
continually do, we must so touch and handle and use it,
as to stamp on it a heavenly character, and turn it into a
spiritual influence, and make it subserve spiritual ends,
.so as, in a word, to separate it with ourselves from "the
world." Such a totality of separation is a thing possible
•only to a spiritual mind, and conceivable only by such.
Hence this idea of conformity to the world will vary with
the spirituality of each individual. If you know but lit-
tle of communion with God and the joy of sins forgiven,
you will see nothing but what is attractive, and perhaps
even praiseworthy in many things from wliich the soul,
habitually thrilled with the toucli of tlie spirit of adop-
tion, would shrink instinctively as incapable of giving
either pleasure or profit, nay, as utterly godless. You
may even find a savour of piety in that which, to the
truly spiritually minded, will present only the corruption
and loathsomeness of death. Just as those Balaamites,
of Pergamos, justified their conformity by their doctrine
Lect. VII.] THE VISIBLE CHURCH. 149
and teachings. Many a pure lust of the flesh and of the
eye, and much of the pride of life, is thus defended and
justified.
(2.) Another thing which helps to confound this dis-
tinction, and give plausibility to many
§ 2. changewrought Balaamite counsels, and which is natu-
on the world itself. '
rally suggested by comparing the sins to
which it led in Pergaraos, and those by which it mani-
fests itself among us, is the change wrought by the
•church upon the world itself. Those old idolatrous civil-
izations have passed away before the gospel, and society
has put on, in a very great degree, the outside dress of
Christianity. Under this so-called Christian civilization,
with its refinement and science and art, the danger of
the church is greater than ever from this evil of worldly
■conformity. We have arrived at that state in which the
effects produced by the chm'ch upon the world are in
•danger of enfeebling the church and arresting its further
progress. Our present civilization, with all its humaniz-
ing and elevating influences on the mind of man, and on
society, in all wherein it differs from the old civilizations
of Greece and Rome, is the effect of the prevalence of
Christianity, and a signal proof of its power. But, con-
sidered in itself, it is just as godless as they were. It
takps the wild swine, and washes and pens and trains
and "teaches him to do wonders, but it does not change
his swinish nature, as he is continually proving, by turn-
ing, even under all these influences, to the vilest abomi-
nations, like the sow that was washed to her wallowing
in the mire. It polishes society, it cultivates the intel-
lect, it changes the forms of human activity and the
sources of enjoyment, it multiplies the comforts and the
embellishments of life, but it does not bring the heart
any nearer to God, it does not wean the affections from
earthly good, it does not make it any easier to bear the
150 IMPERFECTIONS AND VARIETIES OF [Lect. VII.
cross or walk in the blood-stained path of the Man of
sorrows.
Its effect indeed is just the opposite. It only intensi-
fies and confirms the earthliness of the
lints."*''''^'' ""'''" ^ea^^' "by multiplying indefinitely the
sources of earthly happiness, and ex-
panding and invigorating the powers of the human
mind. With the love of God controlling them, these are
inestimable blessings; but they will never produce that
love, and without it their direct effect is only to deify the
world and man. This it has done, and is always doing,
in the Pantheistic theories of the philosopher, and the
practical atheism of the multitude. It takes up the very
language of Christianity and adopts its forms, but neither
feels its power nor aims at its spiritual ends. It may
substitute the sublime study of the stars, or the hollow
and artistic pomp of the modern stage, for the brutish
stupidity and the war-dance of the savage, but a Laplace
and a Garrick may be as far from God as the untutored
Indian.
Instead of separation from the world being the result,
the bonds that bind the cultivated but unsanctified man
to tlie world are rendered stronger and more plausible
just in proportion as they are more refined and intellec-
tual. Everybody knows that the love of God, of holi-
ness, of the cross of Christ, of spiritual and eternal things,,
is just as fully ignored by all this externally Christian-
ized civilization, as it ever was or could be by the old
Roman or Greek idolatries.
But this has made the danger of the church far greater.
In those days the distance between the
church and the world was so great, that
the external habits and actions of every man professing
Christianity made it visible, as it still does, in heathen
lands. Now the world has put on the outside of Chris-
Leot. VII.] THE VISIBLE CHURCH. 151
tianitj to such an extent, watliout receiving its spirit, tliat
no mere externals of the social or moral habits can at all
-distinguish between the child of God and of the devil,
between the church and the world. The testimony, there-
fore, which is now required in the life of every true Chris-
tian to prove his separation from the world, is one that
must show clearly the real ungodliness that lurks under
all the moralities and polish and elegancies of modern
civilization.
This outward conformity of the world itself to the
church, and the high spirituality required
§. Its opposition to |j^ ^j^g church to meet it, render this doc-
Christ's claims. '
trine of Baalam exceedingly popular.
Conformity to the world pervades the whole structure
and habits of most modern Christian society, and spreads
its polluting influence over many of our church plans
and enterprises. The stress laid upon architectural dis-
play, and musical attractions, and oratorical power, and
social and political influence, in building up and extend-
ing the spiritual kingdom, is a proof of this that meets
us everywhere. But in nothing is its influence so disas-
trous, and so insinuating and unsuspected, as in the very
principles that govern most professing Christians in their
lawful labours and pursuits. The Christian is called to
live in a new sphere, and for new purposes ; he is called
out of the world, where the end of men's activity is to
answer the question, " What shall we eat ? What shall
we drink? Wherewithal shall we be clothed?" — and
his Lord's charge to him is, "Seek not these things, for
your. Heavenly Father knoweth that ye have need of
them ; but seek first the kingdom of God, and all these
things shall be added unto you." Being in this king-
dom, he is required to labour for it with all his energies,
and the King expressly engages that He Himself will
provide for all his personal earthly necessities, or rather,
that a sufficient supply of these will be made sm-e to him
152 IMPEKFECTIONS AND VARIETIES OF [Lect. VII.
by spending '"his eftbrts for the advancement of the king-
dom. He not only authorizes us to trust in Himself, He
requires us to do so. Here is the real point of the dis-
tinction between the children of the kingdom and of the
world in reference to the affairs of this life; the former
look for their worldly support in serving the kingdom,
and in advancing its interests; the latter look for it only
to their own worldly energies and accumulations. But
in actual life, where is there any apparent difference be-
tween the great multitude of men and women in the
church and out of it? To a very great degree it is true,
that in the real motives that call out and stimulate the
activities of professed Christians in their daily business,
there is no difference between them and the moral man
of the world. In the pursuit of our various callings,
what palpable evidence is given by each of us of any
positive trust in our King — of such a trust as excludes
distressing doubts and secures real peace ? of our holding
to Him such a peculiar and precious relation as we do,
indeed of our holding any peculiar and intimate relation
to Him and His daily Providence different from what
other men do ? It is in this feebleness of trust, and the
consequent anxieties and feverish concern, and over-
wrought energies, absorbing almost all the time and
thoughts, that this conformity to the world is most mani-
fest, most powerful, and most disastrous in its effects on
the church, and on our personal holiness and happiness.
Hence it extends into everything we do, into every rela-
tion of life, and every service of our Lord, robbing us of
our peace and joy and hope, and causing us to walk, if
we walk at all, with crippled limbs and stumbling steps
along the narrow way. Here, too, is the reason why our
Lord so often and so sorely rebukes His church, why He
is fighting against multitudes in it with the sword of His
mouth, blasting their schemes, disappointing their
hopes, and drying up their springs of earthly joy.
LeOT. VII.] THE VISIBLE CHUKCH. 153^
Oh, bretliren in the kingdom and patience of Jesus
Christ, when our Lord comes we shall get new light on
this great subject. It will be a terrible surprise to many
souls to find how completely they were conformed to the
world, when they flattered themselves they were separated
from it. Let us give earnest heed to those warnings of
the word and Spirit, which cannot be too often repeated.
" Come out from the world, and be ye separate, saith the
Lord, and touch not the unclean thing." "I beseech
you, therefore, brethren, by the mercies of God, that ye
present your bodies a living sacrifice, holy and acceptable
to God, which is your reasonable service; and be not
conformed to this world."
4. Thyatiba. Heresy.
A Church Increasing in Works, but tolerating a foul heresy.
Verses 18-29.
This church presents a phase the very opposite to that
of Ephesus. It is commended for its works of charity,
as well as of faith, and because it had advanced in these
instead of declining. "I know thy works, and charity,
and service, and faith, and thy patience, and thy works —
the last to be more than the first." But while abounding
in charitable labours, it had not been zealous for the
truth and authority of Christ ; it had extended its charity
even to dangerous error and false teachers. "Notwith-
standing, I have a few things against thee, because thou
suflferest that woman (or thy woman) Jezebel, which call-
eth herself a prophetess, to teach and to seduce My ser-
vants to commit fornication, and to eat things sacrificed
unto idols." The church authority had sufiered one who
called herself a prophetess, claiming to be sent of God,
and pretending to special wisdom and piety, to teach her
foul heresies, and so seduce the people into carnal lusts
and idolatrous practices.
154 IMPERFECTIONS AND VARIETIES OF [Lect. VIL
Toleration of heresy is the characteristic defect of this
church. What the particular doctrine was that this pre-
tended prophetess taught, is not mentioned, as the guilt
'did not consist in the kind of error, but in the utterly
unauthorized teaching, in the single fact that this teach-
ing was without Christ's authority. The sin of the church
was in not doing w^hat Ephesus is so highly commended
for, trying them which said they were apostles and were
not, and proving them liars. And the whole epistle
shows how great the evil is of tolerating in the church
any teaching wliich has not the manifest stamp of Christ's
-authority upon it, no matter what may be its apparent
wisdom or speciousness or harmlessness.
The efiects upon the character of those who listened
to this deceiver, are the first things that
§. Effects of heresy. ^ ., t ■ .^ •. i <»
strike us as showing the magnitude oi
this evil. They are the same as those charged upon the
church of Pergamos, — fornication, and the eating of
things sacrificed unto idols. They are here mentioned in
an opposite order, as if to indicate the difl'erent order of
their development, as well as their diiferent origin.
There the seducers were Balaamites; here it was a Jeze-
bel. There the cause was covetousness and the friend-
ship of the world; here it was heretical teaching, by one
pretending to divine authority, and rendered attractive
l)y the blandishments of worldly power and wisdom.
But the results upon the life are the same, though
reached by a somewhat diiferent process. Sensuality
and idolatry in some form or other are the invariable re-
sults of error. Whether apostacy begins in a secret cov-
etousness or in doctrinal error, it ends in the same horrid
depths of moral pollution.
The name Jezebel, applied to this pretended prophet-
ess, indicates still further the true char-
j. whycaiiedJeze- ^^^^^ ^f ^^^^j^ teaching. It is equally
unimportant and impossible to determine
Lect. VII.] THE VISIBLE CHURCH. 155
positively whether this was a real woman, or the personi-
fication thus of the heretical agency corrupting the
church; the result is the same, and the very indefinite-
ness only makes the application more general and com-
prehensive. This name is used by our Lord, evidently
to identify her character and relations to the true church,
■with those of that troubler of ancient Israel, the queen
of Ahab. That Jezebel had been brought by marriage
into Israel from the proud and idolatrous royal house of
Tyre, at that time the foremost representative of the
world's power. She had brought with her all the
Tiaughtiness and cruelty of her family which are notori-
ous in heathen story, together with all her idolatrous at-
tachments ; and with all the blandishments of that licen-
tious worship, and all the power of her throne, she strove
to root out all pure worship of Jehovah, By giving her
name to this corrupting and powerful teacher in Thya-
tira, Christ declares that what Jezebel was openly and
avowedly, she was in reality, notwithstanding all her ar-
tifices. And the inference is necessary, that all such
teachers as employ their influence and worldly wisdom in
teaching in Christ's name what He has not taught, and
so corrupting the church's purity and leading her mem-
bers into a heinous spiritual adultery, are true Jezebels,
with whatever attractions they may clothe themselves
and their teachings; just as they who lay the stumbling-
blocks of worldly conformity are true Balaams. This
one name applied to such, does more to describe their
true character, to unveil their Satanic nature and abomi-
nable and ruinous influence, than whole chapters of de-
scription would have done.
A characteristic feature of all such false teachino- and
teachers, and by which it is rendered
J^,,"^''^^^^ °^ ^^' specially dangerous, is referred to in
verse 24; its pretended "depths," its
profound insight into the divine mysteries, and ability to
156 IMPERFECTIONS AND VARIETIES OF [Leot. VII.
unravel them, — here styled by Christ, according to their
real nature, "depths of Satan." "Depths," as they
speak or pretend. Ever since the times of these Jeze-
belites of Thyatira, and the still earlier times of those
false teachers of Corinth, who withstood Paul with then*
professions of superior wisdom, the defenders and propa-
gators of error have laid claim to deeper insight and pro-
founder views. They are ever boasting of a progressive
theology, a system more rational and in harmony with
nature, of certain profundities of reason, which are only
depths of Satanic deception, cunning bribes to the proud
and blind intellect of man. They have thus always put
themselves in strong contrast with the true 'messengers'
of Christ, whose ofhce is to deliver to the world a simple
testimony, nothing more, nothing less.
Thus far this message to Thyatira unfolds the nature
of this evil. Its magnitude and hein-
5. Judgments. ousucss appears still further from the
judgments with which it is threatened.
The destruction of this Jezebel was to be so complete
and so signally appropriate as to impress all the churches
with the Lord's abhorrence of such perversion of His
truth and authority, and the certainty with M'hich His all
searching eye would detect and His power punish it.
" Behold, I will cast her into a bed, and them that com-
mit adultery with her into great tribulation, except they
repent of their deeds. And I will kill all her children
with death ; and all the churches shall know that I am
He which searcheth the reins and the hearts; and I will
give to every one of you according to your works."
How far this language is figurative it may be impossible
to say positively ; nor is it important, since whether lite-
ral or figurative the lesson to the churches is tlie same.
It seems, however, evident that by " her children " are
meant her disciples, those who had received their reli-
gious opinions and character from her ; and then it would
Lect. VII.] THE VISIBLE CHUECn. 157
follow tliat those who committed adultery vnih her, were
such as united with her in teaching these seductive
heresies. They are united with her therefore in the pun-
ishment. "What aggravated her guilt and doom was that
He "gave her space to repent of her fornication and she
repented not." The long suffering of God toward such
deceivers only hardens and encourages them. She is,
therefore, made to eat of the fruit of her own doings.
Her sin becomes her punishment. She is to find the bed
of her pleasures the bed of helplessness and wasting dis-
ease, her beauty and fascinations all gone, herself an
object of pity and contempt. All such false teaching
brings its authors to shame and disgrace. Of her chil-
dren He says : " I will kill all her children with death."
This language is very peculiar as well as strong. It
seems to intimate that this loss of life threatened, was
nothing that could be caused by such instrumentali-
ties as affect the body only, — it was one inflicted by the
em'se of the law itself. They were to be given over to
the full power of death, to become His special victims,
pierced through with His eternal sting. In the matters
of salvation, to follow any teachings but those of Jesus
is to kill the soul itself. Surely the toleration of such
teaching in the church itself must be a grievous sin, and
one that imperils its very existence.
Our Lord then applies to this case the great principle
which governs all His infliction of judg-
works.'^*^*'' ^ ° ^°'^ ments upon His church. " According to
your works." There is a sad tendency
to forget the important and precise place which ' works '
hold in the kingdom of grace. No works can bring
a soul into the kingdom; no works, even by one who is
in it, can entitle to any, even the very least of its bless-
ings; grace, free and sovereign, only can do this. It does
not however follow that in His treatment of those who
are the objects of this grace, He does not regulate His
158 IMPERFECTIONS AND VARIETIES OF [Lect. YII.
dealings, the manifestations of His displeasure and ap-
proval, perfectly " according to tlieir works." In nothing
is this always more distinctly manifest than in the conse-
quences of our treatment of His truth. Perversion of
this, or indifference to it is invariably followed by a ter-
rible and an exactly proportioned retribution. Truth al-
ways takes a fearful vengeance on those who slight her.
From such she hides lier face, and turns away, and even
when they see her they cannot recognize her. When
they call she will not answer, when they seek her
they cannot find her ; " For that they hated know-
ledge, and did not choose the fear of the Lord :
they would none of My counsel: they despised all
My reproof. Therefore shall they eat of the fruit of
their own way, and be filled with their own devices. . . .
He that sinneth against Me wrongeth his own soul: all
they that hate Me, love death."
Does not Thyatira thus set forth a type of church
character, which, sad to say, has been
chLroiJu reader widely and fearfully realized? Have not
intense activity, earnest zeal in works of
charity, in ministering to the wants and woes of suffer-
ing man, and faith and patience in enduring all the toils
and self-denials which this has demanded, been found of-
ten in a church side by side witli great charity to soul-
destroying error and its teachers? Let the churclies re-
member that there is no such system of compensations in
the spiritual kingdom, as will allow zeal in one thing to
make up for neglect of another. Works of charity can-
not compensate for indifference to truth.
Tliis evil that polluted the church of Thyatira grew
afterwards to gigantic proportions. And
jRom?""'^'"''''*^ the manner in which it is here presented
as originating with a woman, a Jezebel,
a false prophetess, and made alluring by the blandish-
ments of sense, makes it a clear foreshadowing of the
Leot. VII.] THE VISIBLE CHURCH. 159
foulest and most destructive heresy and apostacy that liais
ever polhited the visible church, — that harlot church and
mother of abominations afterwards so fully depicted in
this book. This Jezebel has her full grown form in that
daring effrontery and yet apparent feminine tenderness,
and these most cunning blandishments of a spiritual har-
lotry, with which a so-called church has impiously pre-
sumed in the name of Christ to inculcate doctrines lead-
ing to the foulest lusts and the rankest idolatry. The
Jezebel nature of this mystery of iniquity which was then
beginning to work such disastrous effects in Thyatira,
was only fully developed when a few ages after the
worldly power seized upon the visible church, and with a
face of meekness, a heart of unscrupulous ambition, and
an arm of terror, lorded it over God's heritage. To call
this power a church, a true church of Christ, is as much
an abuse of language and truth, as to have so-called the
Jezebelites of Thyatira who were corrupting and ruining
the church. The doom of the one too foreshadows the
doom of the otlier, which is described in strikingly anal-
agous language in the latter part of this book.(^)
Terrible however as this evil was, it had not yet gained
the ascendancy in this church, so as to
faithfui^°°"*^ ° ^ destroy its church character. There
were those whom Jesus could thus ad-
dress : " But unto you I say [and] unto the rest in Thya-
tira, as many as have not this doctrine, and which have
not known the depths of Satan, as they speak." In such
a state of the church, when error holds authority and oc-
cupies high places, and puts on its most attractive forms
and cunning sophistries, it is no easy matter to hold fast
to the simple truth and worship of Jesus; and to do so
is all the burden He calls His true disciples to bear. He
regards this as full proof of loyalty and love. When
this is imited, as it was in the faithful at Thyatira, with
(}) See chap, 17: 16, and chap. 18.
160 IMPERFECTIONS AND VARIETIES OF [Lect. VII.
abounding works of love and faith, it marks a fulness
and symmetry of Christian character upon which Jesus
looks with special satisfaction, saying, " I will put upon
you none other burden : but what ye have already, hold
fast till I come." No burden which Christ lays upon us,
can crush us hj its weight, or even cause us to walk pain-
fully and heavily. This especially is so pure and hea-
venly, so spiritual and elevating like the pure air itself,
that it sustains the bearer. The danger is not that we
sink under the burden, but that we let it go, through
neglect, by grasping at earthly good, or at some glitter-
ing bauble of Satan.
The forces and wiles of error are innumerable. It as-
sumes the very forms and usurps the
§. Dangers, warn- very namcs of the most precious truths.
Ings, and means of -r • , • t • • , , ,
B^fgty. inspiration, divinity, atonement, conse-
cration, Christ, the Holy Ghost, and
every other term of the kingdom, are perfectly familiar
to its vocabulary. Its false prophets in these days swarm
everywhere; and fulfill to the letter the description of
our Lord, that "they shall show great signs and won-
ders, insomuch that (if it were possible) they shall de-
ceive the very elect." No human wisdom can enable us
to hold fast divine and saving truth. It never can be
held by the head; the heart alone can keep it. And it
can keep it only as it works it into and assimilates it with
the whole spiritual being. Nothing but the indwelling
Spirit of God, the Spirit of life, can give even to the
heart this power. Only that Divine Spirit that searcheth
all things, yea the deep things of God, can keep the soul
from sinking in these depths of Satan, depths of boastful
wisdom, of sophistical reasoning, and Satanic cunning.
But that can make even the foolish wise. " Ye have an
unction from the Holy One, and ye know all things. . . .
These tilings have I written unto you concerning them
that seduce you. But the anointing wliich ye have re-
Xect. VII.] THE VISIBLE OHUKCH. 161
ceived of Him abideth in you, and ye need not that any
man teach you: but as the same anointing teacheth you
of all things, and is truth, and is no lie, and even as it
hath taught you, ye shall abide in Him." Q In these
matters of religious truth and duty, we "need not that
'any man teach" us ; it is not science, or learning, or logic
that we want. Valuable as these are, they can never
■even tell us what God is, or what He requires, or what
He will bestow ; much less can they make us like Him.
God Himself must be our teacher; first, in His inspired
word showing us what is truth, and then by the enlight-
ening Spirit renewing the heart and purifying the spirit-
ual vision. Away with all human teachings, properly
■so-called ; all man can do is to tell his fellow-man what
God has already taught, to be a witness, to deliver a tes-
timony.
In the midst, then, of all the devices of error, that un-
der pretence of unfolding the deep and hidden things of
God, are only bringing down the mysteries of His nature
and government to the low level of man's thinking, let
the true believer only remember the charge of his Lord
to this church, and these words of His servant John just
quoted, and let him hold fast to the truth revealed in the
written word, and just as it is revealed, setting aside all
human additions, and testify to it in the face of human
pride and power, and he has nothing to fear. This is a
burden we must bear, and to which we must hold fast, —
to which the church and believer must cling till Christ
comes. Not till then will error cease its assaults, and
foul apostacy its desolations, and Satan no longer trans-
form himself into an angel of light. Till then the light
will not be perfect, till then spirits from the pit will talk
like angels from heaven. Then, and not before, shall all
darkness flee away, and all delusions vanish, and all the
(2) 1 Johnii: 20-27.
162 IMPERFECTIOKS AND VAKIETIES, ETC. [Lect. VH,
mysteries wliicli now baffle our reason, and try our faitK,
be cleared up in the undimmed light of an eternal day.
Kay, not all mysteries. While God is infinite, and man
is finite, there must ever stretch before the creature's
vision a glorious and illimitable field of mystery, into the
bright regions of which He shall be eternally progress-
ing, and in the light of God discovering new wonders of
wisdom, power and love.
Then, too, in those final victories of the Mediatorial
reign, when He shall come, shall be fulfilled the glowing
promise wdiich appropriately closes this message to a
church struggling against the wily force of error, backed
by the power and wisdom of the world in its darkness..
It is a promise that, through fellowship with Christ in
His final triumph, the believer shall tread the powers of
earth beneath his feet ; and that the darkness of the long
night shall for him be dispelled by Christ as the morning
star ushering in the brightness of unmingled and eternal
truth. " We wait for His appearing."
LECTUEE YIIL
THE SAME SUBJECT CONTINUED: SABDIS, PHILADELPHIA^
AND LAODICEA.
5. Sardis, ok Spikitual Deadness.
A Church honoured, but dead.
Chap, hi : 1-3.
Eon many ages this city had been celebrated for its
wealth and magnificence. It was one of the most
beautifully situated cities in all Asia. In allusion to its
wealth, the river Pactolus^ on which it was situated, is
spoken of by the poets as flowing over its golden sands.
It was the capital, six hundred years before, of the king-
dom of Lydia, the name of whose last king, Croesus, has
become proverbial for vmbounded wealth. In the time of
John, it still retained much of ancient splendour. It is
now a wretched village, inhabited only by a few shep-
herds and herdsmen, whose flocks and herds feed upon-
the rich pastures of the fertile plain that stretches away
for miles before it.
There, in the midst of its wealth and profligacy, a
church had been established, when or
for life™^'^^ '^^^^ * ^"'^ ^7 whom, WO kuow not. It had be-
come distinguished among its sister
churches, and seems to have been congratulating itself as
being quite as prosperous, if not more so than most other
churches of the province. There were no divisions with-
in, and no fierce conflicts without. Thus satisfied with
the good opinion of their brethren, and soothing any se-
(163)
164 IMPERFECTIONS AND VARIETIES OF [Lect. VIII.
cret iipbraidings of conscience with the delightful unction
that their reputation was high among the churches, that
they were honoured on account of their outward pros-
perity as a truly live church, — ^how it must have shocked
their self-complacency, when, as they were assembled to-
gether to receive this new message from the aged apostle
in Patmos, to whom, they were told, Jesus had just ap-
peared and had Himself delivered it, to hear, in the words
of their ascended Lord Himself, " I know thy works, that
thou hast a name that thou livest, and art dead." " I
knew these works of thine, which have procured for thee
this reputation for spiritual life ; others see only the ex-
terior, others therefore may praise you, and hold you up
as a model church, and stimulate your pride to still
further labours of self-righteousness; but I who search
the heart, I know they are dead works; they are not the
earnest spontaneous outgoings of a heart all alive with
grateful love to Me. It is only a reputation for life that
thou hast, 'but thou art dead.' " Such is the brief, terrible
and startling charge against this church of Sardis.
Yet, in all that man could see, this may have been a
model church. The Lord does not charge her with any
' special sin. Her liberality and charity, her adherence to
sound doctrine and morals, her observance of ordinances
were all such that the mere superficial observer could
see nothing to censure, but very much to praise. The
visitor froni poor and persecuted Smyrna, and from weak
and tried and labouring Philadelphia, which was only a
day's ride distant, would go home and speak to their suf-
fering brethren of what great things Sardis was doing,
how liberally it supported its pastor, how it cared for its
poor, what a fine church they had, and how little they
were molested by the heathen around them, and indeed
how even the heathen seemed to respect them, were quite
friendly with them, and seemed often to enjoy their so-
ciety. If a close observer and spiritually minded, the
XEcf. VIII.] THE VISIBLE CHURCH. 165
fear might have arisen that this apparent friendliness of
the world might possibly come from some softening of
the church's testimony against its ungodliness, and foul
idolatries. Such a one, too, if admitted to their social
meetings and family circles, would have felt that there
was a great and palpable defect in the loving warmth
:and energy of their devotions, an appearance of formal-
ity and constraint in conversing on spiritual subjects en-
tirely different from the earnestness and interest mani-
fested in the business and political topics of that day,
such as might well awaken wonder and fear lest all
might not be just what it seemed to be.
Certain it is that Christ in this message says not one
word about defects censured so severely in otlier churches ;
about divisions or heresies ; about eating meat in idol tem-
ples or fornication; about Balaamites or Nicolaitanes,
or a Jezebel, or even about any failure in discip-
line. Keither was it oppressed with poverty or crushed
with persecution, as Smyrna was, so as to need consola-
tion. Its whole state is described in these comprehensive
and expressive words, " a name that thou livest, and art
dead," — honoured, yet dead.
This is a most sad and perilous condition for any
church to be found in ; and yet it is a very frequent state
of churches outwardly prosperous. It is a kind of gal-
vanized corpse. The motions of life are there, but life
itself is gone. Men may be made, a church may be
made, to go through the motions of piety for a while, by
the force of other motives than the love of Jesus. It
would be a hideous sight to see the dead body of a dear
ffiend under some such galvanic influence, going through
all the motions of the living organism, and stretching
forth its icy arms to clasp you in their close embrace ;
but a far more liideous and abhorrent sight is it, in the
eyes of a holy God, to see the motions and actions proper
to the spiritual life simulated by a dead soul, under the
166 IMPERFECTIONS AND VAKIETIES OF [Lect. VIII.
force of a secret self-righteousness — reaching forth to-
ward Him, not the living desires of a soul longing for His
love, but the dead forms of heartless prayer, and a formal
mercenary service, as destitute of true love as the corpse
of life. But horrible as it is, it is very certain that many
a church, and many a soul, since Sardis perished, has been
just in this Sardian state, having a reputation for life,
going through its outward motions, but spiritually dead.
Two other expressions of our Lord in this message
elucidate this condition. First — " I have
and defiiTd.^ ^^^ ^^ ^*^^ fouud thy woi'ks perfect before God."
" Perfect" here cannot mean sinless per-
fection, the want of which could not be evidence of spi-
ritual death. It means, " filled up," "completed;" their
works were wanting in some essential element to make
them what they professed to be. Observe, it was not the
want of works for wliich they are censured, but for a defect
in the character of their works. What that defect was, we
have seen. They were works of dead, not of living souls;
at least of souls in which spiritual deadness concealed
any hidden life that might exist. Every work of such a
church and of such a soul, every act of charity, and
every form of worship, is defective in that which is its
very essence. However full and complete before men,
they are not "filled up" ^'■before God ;" in His sight they
are hollow, mere shells without the precious kernel. Let
every church standing high in the estimation of others,
and prosperous in her external circumstances, remember
that while men are praising, Christ may be frowning, and
His judgments impending, as a thief in the night. Hu-
man eyes may detect no flaw, where the eye of Jesus sees
only death.
The other expression referred to is, " defiled gar-
ments." This of course could not mean tliose daily de-
filements which are removed by constant resort to the
blood of atonement, by one living near to the cross, and
Lect. VIII.] THE VISIBLE CHURCH. 167
walking by faith in Christ. They are such as are con-
tracted, not so much by sudden falls in the mire through
the fierce assaults of temptation, as by wilfully and
habitually walking and living amidst the dust and smoke
and murky atmosphere of the world, and lying down on
the tinselled but filthy bed of its pleasures. All this
may be while yet the forms of godliness are gone through
with, and to man's imperfect vision, no special dark spot
be visible.
But bad as things were in Sardis, it was still a true
church. Though the deadness was real and
§. Things remain- • j i • -i i. j.
^ pervasive and paralyzmg, it was not yet
complete death. Some things remained,
though even these were ready to die. These things can-
not mean persons, referring to the few that were unde-
filed, though it includes their influence. There were still
some gracious things, some latent sparks of life, some
uneasiness of conscience, some sense of guilt, some feel-
ing of shame, and some real desires after holiness, as well
as an outward adherence to God's worship and word.
To them, therefore, the charge is, "Be watchful, and
strengthen the things which remain, that
f. The charge and ^^.^ ^.^^ . ^^ ^-^ „ ^^^^^ke. Such a
warning. *'
church is asleep, and all its fancied pros-
perity is but the dreams of the spiritual sleeper. Such a
soul never once seriously suspects its real condition, or if
at any time a fear arises, it is quickly repelled by the
thought of its unstained Christian reputation.
This insensibility is the most alarming feature of this
condition. It is like the physical torpor that seizes upon
the almost frozen traveller, and impels to sleep. Nothing
but the most desperate efi'ort can recover it. Indeed, left
•to itself, the poor soul will be just like such a traveller,
it will sink down into the sleep of death. It usually re-
quires, not only the reiterated warnings of God's word to
be sounded in the ears, but generally some startling,
168 IMPERFECTIONS AND VARIETIES OF [Lect. VIII.
crushing, humbling providences, to strike the stupid soul,
and arouse it from its dreams of carnal security and
worldly ease. Sickness, worldly losses, bitter disappoint-
ments, sore bereavements, or what is still worse, being left
to fall into some open sin, are, one or more of them, the
means used to awaken such, if there be any salvation for
them. Nothing but speedy repentance under the awaken-
ing calls of His word, can prevent these and still worse
judgments. Hence Christ says, " Remember therefore
how thou hast received and heard, and hold fast and re-
pent. If, therefore, thou shalt not watch, I will come on
thee as a thief, and thou shalt not know what hour I will
come upon thee."
If any language could, these words of our Divine Lord
would startle, not only into wakefulness,
|. The sleeper's dan- i , , i • t, i j
' but terror, every sleepmg cnm-ch, and
every sleeper in it. " I will come as a
thief." I will give no previous warning. As His coming-
at the second advent, so will be His coming to inflict
judgment on every sleeping church and professor. " When
they shall say. Peace and safety, then sudden destruction
cometh upon them." When they are dreaming that all
is well, the crash of judgment -shall, like thunder, make
them spring from their spiritual sleej), to feel the frag-
ments of their earthly hopes and joys all shattered and
tumbling in ruins around them; or they are suddenly
waked up by finding that already some strong and fierce
temptation has seized them in their sleep, and ere they were
aware, dragged them down, like poor David and Peter,
into the power of some terrible, lurking sin, and left
them all wounded, bruised and bleeding. "Thou shalt
not know what hour I will come upon thee." Literally,
*'what kind of hour .-''^ whether in health or sickness, in
prosperity or adversity, in joy or sorrow; in loss of
friends, of reputation, of health, or of goods. All may
8eem like the fatal morning in Sodom, when the redden-
Lect. VIII.] THE VISIBLE CHURCH. 16&
ing dawn, and the sun rising in his brightness, gave pro-
mise of a day bright as any that had ever shone upon
her, just as Lot was hurrying from her gates, and the
fiery storm of vengeance was about to burst forth. Fancy
not that all is safe, because you can see no signs of dan-
ger,— because you neither see nor feel the preparations
for coming judgment. You will never see the coming
infliction till it falls.
Is there a reader of these pages wdio is sleeping amidst
all the mighty and pressing interests of the kingdom of
Christ and the world to come ? Especially, a professed
member of this kingdom, sunk down in spiritual sloth?
Could the veil be lifted that conceals the preparations
that are going on at this moment for your chastisement
or signal punishment, your face would gather blackness,
and your soul sink in dismay. But you cannot see them.
Yet there they are, behind that impenetrable veil where
God hides His coming providences, just as certainly as if
we saw them. " If thou shalt not watch, I will come on
thee as a thief."
But we have omitted thus far an important clause.
Wrath may arouse the sleeper, but only
mercies^™^™ " ^^^' ^^^^ ^^^ ^®^^ *^^® heart. It is the good-
ness of God that leads to repentance.
This threatening of judgment, accordingly, is preceded
by a tender appeal to the mercies of God. " Remember,
therefore, how thou hast received and heard, and hold
fast and repent:" This "Aoz^," of course, has reference
both to the matter and magnitude, as well as to the man-
ner of the blessings bestowed. Let such a chiu'ch re-
view the past history of His dealings with her, and if
there be a spark of love it will be enkindled. The hard-
est heart must melt in view of the magnitude and ten-
derness of redeeming grace, and long-suffering patience.
Remember how largely, how tenderly, how undeservedly
thou hast received ! What abounding mercies, privi-
170 IMPERFECTIONS AND VARIETIES OF [Leot. VIII.
leges, instructions, promises, warnings, ordinances, in-
fluences of the Spirit, and free offers of all the fulness
of faith, and hope, and joy ! Remember the everlasting
covenant, the precious blood that sealed it, and that
cleanseth from all sin, the baptism that pledges its
blessings, the boundless love so often commemorated at
His table, the tenderness of His human sympathy, the
constancy of His all prevalent intei'cessions, and His
divine power; and hold fast, and repent.
Even in such worldly and backslidden churches, how-
ever, there is often a remnant who are
§. The faithful few. faithful; wlio, in the midst of general de-
fection, keep themselves unspotted from
the world, as there was at Sardis. "Thou hast a few
names, even in Sardis, which have not defiled their gar-
ments." These are each known by name to Him, and
marked with special favour, and assured of a far higher
honour than that which comes from man ; " they shall
walk before Me in white, for they are worthy." This is
a worthiness not of merit, but of fitness, and wrought by
grace, and, therefore, excluding all boasting. Such a
remnant, in such a church, is sure to be unpopular, re-
garded as enthusiasts or extremists, as narrow-minded,
austere and impracticable. For all this, and much more,
they find in this promise an all-sufficient compensation.
Let every believer beware how he sufi'ers his opinions and
practices to be moulded by the mass of professing Chris-
tians around him. The state of the church is too often
such that nearness to Christ, and a share in His pro-
mises, are only in proportion to your singularity, not
only from the world, but in the church itself.
Mark how appropriately Christ presents Himself to
this church, and to others like it. " He
5. Encouragement, that hath the scveii Spirits of God," —
i. e., the Holy Spirit, in His perfect, all-
sufficient and manifold operations; "and the seven stars,"
liECi. VIII.] THE VISIBLE CHURCH. 171
1
ivliose authority pervades His churches, and gives efficacy
to their teaching and discipline. If then they were dead,
pervaded with the spirit of the workl, instead of the
s])irit of holiness, it was not because of any deficiency in
the agency, which was divine, or the instrumentality,
which was of His appointment, and sustained by His
power. When, therefore. He calls upon us to watch, to
remember, to hold fast and repent. He thus reminds us
"that He holds an infinite sufficiency of grace to quicken
•our dead souls, and that, in the means of His appoint-
ment, the ministry and ordinances of His church, there is
a divine adaptedness to secure that grace.
In the closing promise to him that overcometh, the
same beautiful adaptation to the circumstances of the
believer in such a church is evident. He shall be clothed
in garments of purity and glory; His name shall never
be erased from the book of life, as the names of these
Sardian backsliders deserved to be from the record of the
•church on earth; and though despised and misunderstood,
teven by professed brethren here, he shall stand confessed
•of Christ before His father and the holy angels. This
is honour indeed infinitely beyond all earthly reputation.
This is life eternal.
(6. Philadelphia, oe Spibitual Power. A Church
Feeble, yet Conquering.
Chap, iii: 7-11.
"We have here another church which passes, without
censure, under the searching eye of Jesus.
§. Uncensured. It is a most eucouragiug truth, that of
these seven churches, two are uncen-
sured ; that even amidst all the imperfections of the pre-
•sent life, there are two to whom He sees necessary to ut-
ter only words of approval and encouragement. For
that they are without censure, was not because these
172 IMPERFECTIONS AND VARIETIES OF [Leot. VIII^
churches were composed of sinless saints ; it was not that
they were not sadly burdened with imperfections, and
their character sadly defaced by shortcomings; it was
not because, in the individual believers that composed
them. He saw no sins that grieved His holy and loving
heart. But what He saw and approved was that their
sins were laid on Him ; they were daily taking refuge in
His blood, and turning away from their own best works,
were looking for acceptance only in His righteousness^
Being thus in habitual communion with Him in His
death and merits, they were so also in His life, and hence
were earnestly engaged in the daily struggle of the spi-
ritual warfare, and grieving over the sins that grieved
Him.
This is implied in the reason here assigned by our Lord
for His approval. '' For thou hast kept
§ Commendations, ^ly word, and hast not denied My name."
" Because thou hast kept the
word of My patience." The word of Jesus is, first of all,
His word of justifying grace, that precious gospel of the
kingdom that testifies to the efiacacy of His blood and
righteousness, for our perfect pardon and acceptance —
" Christ, the end of the law for righteousness to every
one that believeth." To keep that word, is so to wrap it
up in the strongest and tenderest emotions of the heart,
and especially in the living tissues of a simple and earn-
est faith growing all around it, that it becomes a part of
our very being ; and " we hold fast the confidence and
the rejoicing of the hope firm unto the end." Then, too,
will His word of authority be no burden, but pi-ecious as
the shining light to the tempest-tossed mariner ; " His
commandments are not grievous." Then will His word
of promise also be so received into a trusting heart as to
minister the mighty grace of the Holy Spirit, strengthen-
ing for every duty and trial. That promise, " I will keep
thee," will be held fast even when trials are sore and pro-
Leot. VIII.] THE VISIBLE CHURCH. 173
tracted, and long expected deliverances or spiritual conso-
lations are delayed ; and throuf^li the long night the soul
will wait for His appearing and salvation; " the word of
His patience"" — ministering His patience — will be kept,
and, being kept, it will keep the keeper. " Because thou
hast kept the word of My patience, I also will keep thee."
Christ adds to this ground of commendation, " and
hast not denied My name." It is such a keeping of
the word of Jesus, and nothing else, that will keep a
church, or a believer, from denying His name like Peter.
His name as Teacher, in opposition to the pride of human
reason and worldly wisdom, — His name as Priest, atoning
and interceding, — His name as King, her almighty ruler
and defender, will be infinitely precious. " Yea, doubt-
less, I count all things but loss, for the excellency of the
knowledge of Christ Jesus my Lord." No soul ever yet
denied Christ in any degree, who did not first neglect
His word.
Yet this was but a feeble church. In immediate con-
nection with these commendations, it is
§ Yet feeble. first Said as a reason of the usefulness
promised her, " For thou hast little
strength," not " a little strength," as in our version. " /
will enlarge thee, for thou art few and feeble," is the idea.
In every sense in which men estimate strength, in wealth,
in worldlj^ influence, and in numbers, this church there-
fore appears to have been weak. But it is just such that
Jesus delights to honour. This very feebleness, united
with such faithfulness, made it a specially appropriate
instrument of His power. The treasure is placed in
earthen vessels, that the excellenc}" of the power may be
of God. As the Lord said to Paul, " My grace is suffi-
cient for thee : for My strength is made perfect in weak-
ness," so He says to every feeble and faithful church and
believer. And, with the apostle, such may respond,
" Most gladly, therefore, will I rather glory in my in-
.IY4 IMPERFECTIONS AND VARIETIES OF [Lect. YIII.
■firmities, that the power of Christ may rest upon me.'^
The want of earthly resources, of numbers and wealth,
and worldly influence, and high social position, need never
be any cause of solicitude or discouragement to the
church. It should rather Ijave the opposite effect. She
should remember Gideon's three hundred. She should
remember the rams' horns of Jericho. " Not by might,
nor by power, but by My Spirit, saith the Lord of Hosts."
She should cast away all dependence on external power,
on the arm of civil government, and on the influence of
wealth, or learning, or eloquence, when she has tliem ;
and, when she has them not, all longing for them as
needful to her success ; but looking up to the unseen
throne of her risen Saviour, and waiting for Pentecostal
effusions of the Holy Spirit, let her keep the word of His
patience, in her weakness, saying with Paul, " Therefore
I take pleasure in infirmities, in reproaches, in necessi-
ties, in persecutions, in distresses for Christ's sake ; for
when I am weak, then am I strong."
Now it is to this feeble, but faithful and waiting church,
that our Lord gives the only special
§ An open door. promise in all these epistles, of suocess
in extending the triumphs of His king-
dom. " I have set before thee an open door, and no man
can shut it. Q) Behold, I will make them of the
synagogue of Satan, which say they are Jews, and are
not, but do lie ; behold, I will make them to come and
worship before thy feet, and to know that I have loved
thee." This is an open door of usefulness, and these are
victories of love. No higher honour can His church
have on earth than this. When the King in His power
opens the way to usefulness, not all the powers of earth
or hell can close it. The nations may rage, as they have
often done — may clothe themselves in all their pomp,
and marshal their power, as at the Diet of Worms, with
(1) Cump. 1 Cor. IG : 9. 2 Cor. 2 : 12. Col. 4:1:3.
LecT. VIII.] THE VISIBLE CHURCH. 175
a feeble monk summoned before them, — tbey imagine a
vain thing. Infidelity may summon her strength, and
multiply her sophisms, and pervert the lessons of Provi-
dence, and the facts of history, and the teachings of the
stars and the rocks, as she has done, and is still doing :
He that sitteth in the heavens shall laugh, and even men
shall have them in derision. An apostate church may
invoke the whole power of the world, may multiply her
prisons, and kindle her fires, she can neither imprison nor
burn the truth ; she cannot shut the door that Jesus has
opened to the feeble messenger of truth who goes forth
only in His name, and in the secret might of His Spirit.
So far from this, the most violent of the opposers, the
members even of an apostate church — " the synagogue
of Satan" — shall, like those apostate Jews of Philadel-
phia, come and bow down before the simple majesty and
divine force of gospel truth, as seen in the earnest and
faithful Church of Christ. It was so most strikingly at
the Reformation, when, in the power of earthly weakness,
and a simple, divine testimony, the true church arose
and entered the open door her Lord had set before her,
and thousands joyfully felt and acknowledged her power,
and came to share in that love with which He had
crowned her. So it ever has been, and shall be.
It was the word of God, which this church had kept,
that enabled her to enter this open door, and armed her
invincibly against all opposing powers. That word "can-
not be bound ;" neither can the church which makes it
its treasure and its strength, of which it is the life.
His very word of grace is strong
As that which built the skies ;
The voice that rolls the stars along,
Speaks all the promises.
It is the voice of Him who here declares Himself to this
feeble church as " He that is holy. He that is true," — He
in whom are truly realized all the attributes of Jehovah,
176 IMPERFECTIONS AND VARIETIES OF [Lect. VIII.
summed up in tliat one word " holy :" as " He that hath
the key of David," — the whole power of David's throne,
as the Head of the kingdom of God— ^who has it now,
and in His person has transferred it to the right hand of
the Majesty on high, and' is now administering it ; as
" He, therefore, that openeth and no man shutteth, and
shutteth and no man openeth. "Q How this announce-
ment of His present reign, and His irresistible power, to
the saints in Philadelphia, must have sent a thrill of
spiritual energy through all their souls, and infused a
courage into the most feeble, to do and to dare great
things for Jesus. And shall it not still animate to live-
lier faith and zeal His struggling church, until He come
to crown all her triumphs ?
This is not all. Beside the open door of usefulness,
and the conversion of her enemies, still
§ Security. another blessing is promised to this
church. It is security from the storm
of fierce trial that was impending. "Because thou hast
kept the word of My patience, I will keep thee from the
hour of temptation, which shall come upon all the world
to try them that dwell upon the earth." To be kept
from, "out of" the hour of temptation or trial, cannot
mean not to suffer temptation and trial, but to be saved
from its power, to be kept through it, and brought safely
out of it. A most precious assurance this to the church
and the believer in a world whose very nature it is to
tempt and to try, when the believer may be always ap-
prehending the advent of that hour here predicted. For
this is not to be taken as the prediction of a specific time
of trial that was to come and pass away once for all, but
as the announcement of the fact that none in any age, or
( 1 ) Comp. Is. 22 : 22. "And the key of the hoiise of David will I la)'
upon his shoulder ; so he shall open, and none shall shut ; and he shall
shut, and none shall open." And Is. 9 : 6, 7. Jer. 23 : 5, Luke 1 : 32.
Acts 2 : 36.
Lect. viii.] the visible chtjkch, 1Y7
place, or circumstances, can escape this hour. It must
come upon all generations, as well as all nations and
-churches. No sphere of duty or usefulness, no degree of
Christian attainment is secure, no place in the church so
high or so low as to escape it. It shall come upon all the
world, to try all them that dwell upon the eartli. Only
in heaven, and in the new world, wherein dwelleth right-
eousness, can we hope to escape its assaults. But all they
who faithfully hold fast the word of Christ, shall be kept
by His power, and brought safely out of it. In whatso-
ever form it may come, assaulting the soul through the
body, the estate, the reputation, or the friends of our
bosom, or directly striking the spirit itself with the fiery
darts of Satan, still the promise, "I will keep thee;"
keep thee out of it, from the lips of the King Himself, is
enough. " God is faithful, who will not suffer you to be
-tem-pted above that ye are able ; but will, with the temp-
tation, also make a way to escape, that ye may be able to
bear it,"
These promises are all crowned with the assurance,
"Behold, I come quickly." This to the
'andher"rol!°°'"'^' Struggling church and waiting believer
is the sum of all promises. He comes
in the prompt and mighty supports of His Spirit, in the
deliverances of His Providence, in the reception of the
disembodied spirit to Himself; but these are but the fore-
tastes of the triumph at His second visible appearing.
This is the assurance that soon the struggle will be ended,
the battle fought, the victory won ; that soon not only
shall temptation cease to harrass, and indwelling sin to
pollute, and hell to assault, and the purified spirit soar
away to be with the spirits of just men made perfect; but
that death itself, the last enemy, shall be destroyed, and
.the body itself raised and fashioned like unto Christ's
glorious body, and the whole perfected church be admit-
ted to the full glories of the resurrection state and the
178 IMPERFECTIONS AND VAKIETIES OF [Lect. VIII.
eternal kingdom. " Quickly," says Jesus. "QuicMy!"'
let the church reply ; and gathering from the bright and
cheering hope fresh courage and energy, still keep the
word of His patience, and enter with zeal each open
door, and so be ready to welcome His appearing, both in
its foretastes and its great consummation.
" Hold fast that which thou hast, that no man take thy
crown." Let her hold fast by the grace
work '^ ^"'^ ^° ^ ^^ ^^® indwelling Spirit, the word that
has hitherto been her strength and com-
fort ; let her hold fast to the self-denying service and
toil to which her Lord has called her, that no enemy, by
seducing her from her allegiance, into a life of selfish ease-
and worldliness, deprive her of her crown. That crown
belongs only to conquerors. " If any man draw back,"
shrink from the toils and trials of this service, " My soul
shall have no pleasure in him." But to the conqueror is
here given the glowing promise, enough to stimulate to-
any labour and suffering, of a permanent and eternal
dwelling place in the temple of God, amidst His revealed
glory, and of bearing His image, and of admission to all
the blessed privileges of citizenship in the new Jerusalem,
and participation in the new name of Christ, the as yet
unrevealed glories of His perfected kingdom.
Surely no church of Christ, however feeble, can ever
contemplate this example of a church in its weakness
achieving these spiritual conquests for Christ, and inherit-
ing such promises, and anticipating such glory, and yet
be faint-hearted or fearful ; or, in its weakness, turn to
earthly helpers. Especially it will not, when it considers-
the contrasted example of the next and last and worst
of all the seven.
Leot. VIII.] THE VISIBLE CHTIBCH. 179
7. Laodicea, or Lukewarmness.
A Church strojig, self -sufficient, but lukewarm and loathsome.
Chap, iii., 14-20.
This presents us with a phase of church character in
every respect the opposite of the hast.
I The worst of all. Abounding in wealth, and every other
external advantage, this church felt no
need of any thing. The words plainly indicate great
temporal prosperity, as well as spiritual pride. Filled
with plenty, surrounded by splendour, supported by
worldly power, and rejoicing in its ease and self-indul-
gence, it imagined itself equally rich in spiritual goods
and the divine favour : it dreamed not of its utter loath-
someness, and how very near it was to utter rejection.
Its real character is in terrible contrast with its pride and
Belf-sufficiency. " I know thy works, that thou art neither
cold nor hot. I would thou wert cold or hot. So, then,
because thou art lukewarm, and neither cold nor hot, I
will spew thee out of My mouth. Because thou sayest,
I am rich, and increased with goods, and have need of
nothing ; and knowest not that thou art wretched, and
miserable, and poor, and blind, and naked."
There is not one relieving trait, not one single feature
upon which even the gentle and loving eye of Jesus can
bestow a single commendation. Yet it has not apostatized
from the truth ; it is not guilty of foul heresy ; it has fol-
lowed no Jezebel ; it is charged with no Nicolaitan doc-
trine or deeds ; the whole is summed up in the expressive
word, "lukewarm," "neither cold nor hot." For a
church, or a follower of Jesus Christ, while recognizing
His divine claims, His infinite love. His precious blood.
His almighty Spirit, His sweet and holy service, and His
promised glory, to treat it all with indifference, to be
unmoved, or slightly moved by it, to- manifest no warm
180 IMPEKFECTIONS AND VARIETIES OF [Lect. VIII.
affection, no earnest devotion, no self-denying and self-
sacrificing zeal, is specially insulting to Him, and indi-
cates a degree of insensibility almost past hope. It would
be past belief, if it were not so common. For dreadful
as this condition is, the very fact that no church of all
the seven is so often referred to, and more familiar in the
thinking and preaching of the churches generally, shows
the universal consciousness that this Laodicean state has
■ever prevailed very extensively.
The worst feature of such a condition is, that it so
effectually conceals itself. " Thou know-
§ Self-ignorance. est not." To such sclf-sufiiciency and
spiritual pride, its vilest rags seem like
royal robes; its filth appears to be gold and diamonds;
its mercenary and proud services, a holiness that merits
reward. It seems to itself on the very threshold of heaven
when ready to fall into the lowest hell. Such a church,
with all its self-complacency and confidence, has less of
the marks of a true church than any other that Christ
acknowledges. It is on the very point of utter rejection,
and that with abhorrence : " I will spew thee out of My
mouth." As thus translated, these words seem to express
the fixed and unchanging purpose or decision to reject it.
This is too strong. The precise meaning is, "I am
about'"- to do this ; implying still a brief interval allowed
for repentance, before it is thus with loathing and violence
rejected.
Hence, with a compassion, tenderness, and patience
truly divine, He adds these counsels of
^ Long suffering. salvatiou, thcsc offcrs of His abounding
grace ; tried gold for their poverty,
■white raiment for their nakedness, and eye salve for their
blindness. He reminds them, that as many as He loves
He rebukes and He chastens; be zealous, therefore, and
repent; a warning in which it is hard to say which most
Lect. VIII.] THE VISIBLE CHTIRCH. 181
prevails, the tenderness or the holy displeasure. He then
presents Himself to this very church, so careless, so
proud, and so loathsome, in an attitude of infinite conde-
scension and tenderness; enough, one would think, to
move the most indifferent, and to melt the hardest heart.
^' Behold, I stand at the door and knock : if any man
hear My voice, and open the door, I will come in to
him, and will sup with him, and he wdth Me." In utter-
ing these words. He would have His church regard Him
in the character here announced, — " the Amen, the
Faithful and true Witness," — the only real, and perfect,
and unerring revealer of the divine will and mercy; and
"the beginning of the creation of God," the origin and
author of the whole creation of God, who, therefoi-e, has
all power and wisdom to make good all He promises. It
is He who thus combines with the tenderest syinpathies of
our human nature the all-sufficiency of God, who is
standing at the door of His churches, and patiently
knocking and waiting for admission, in order that every
soul that opens to Him may enter into fellowship with
, Him, in all the fulness of His joys.
He, therefore, enforces all with the final promise, than
which nothing can rise higher, of sharing with Him in
His throne, not merely the blessings of His mediatorial
reign, but in the spiritual power and glory of His con-
summated and everlasting kingdom.
III. Concluding Infekences from this Seven-fold
View.
On the whole of this view of the varieties and imper-
fections of the visible church, or militant kingdom of
Christ, we offer the following remarks:
1. The completeness of this seven-fold picture. — These
examples so gather up and classify, and reduce to
a few general principles, all the proofs of faithfulness.
182 IMPERFECTIONS AND VARIETIES OF [Lect. VIII,
and the forms of imperfection, and even all external
states and temptations, that every church may recognize
its own features, and receive its own message. Every
enemy is distinctly pointed out ; every snare and ambus-
cade of these foes exposed. The poison that works in
secret, and the violence and blasphemy that defies the
very heavens; the declining affection, the faint-hearted-
ness, the worldly desires and fleshly lusts, indifference to
true doctrine, regard for human honour, discouragements
arising from weakness and opposition; pride, self-right-
eousness and indifference, these, and others like them,
are here presented in their true character and tendency.
Here is orthodoxy waxing cold, and the martyr spirit
waxing worldly, and charitable zeal becoming heretical,
and spiritual death concealed under a showy formality,
and spiritual loathsomeness under a proud self-righteous-
ness. Here is heathen idolatry and Jewish bigotry ; de-
fiant heresy and profound rationalism; Sadducean self-
indulgence, and Pharisaic formalism.
Here, too, we have found warnings suited to every dan-
ger, counsels for every emergency, and rich consolations
and promises for every sorrow and trial. The work of
faith, and labour of love, and patience of hope; the
union of holiness of life with purity of doctrine, and the
power of a simple and faithful testimony, are all here
crowned with the praise and blessing of Jesus. But
loveliest and brightest among these seven candlesticks,
flinging their radiance down all along the path of the
church, tlirough the ages of her conflict, shine those of
Smyrna and Philadelphia. These are the types of a pure
and faithful church; the one treading a bloody path to
prisons and death; the other in her feebleness carrying
forward the banner of the Son of David to fresh con-
quests of love and gra(;e. But nothing short of the
gathered and condensed experience of the militant church,
in all ages, can show how perfect and complete this
Leot. Vm.] THE VISIBLE CHURCH. 183
sevenfold picture of it is. The more these epistles are
studied, the more wonderful will they appear, and the more
worthy to have been dictated, just as they are, by the lips
of a glorified Saviour, as with omniscient eye He gazed
upon all the exigencies of His suffering church, and
worthy to be His last direct messages, to guide and com-
fort her till His second coming.
It deserves special observation that in all these seven
epistles our Lord never so much as alludes once to any out-
ward forms. In this comprehensive view of the churches,
in which everj^thing deserving censure is censured, and
every thing worthy of praise is praised, mere forms of
worship, ritualistic observances, are not even noticed.
Nothing could show more conclusively how utterly con-
trary to the whole natiye of the gospel, and of the spi-
ritual church, is the tendency to attach to such things any
importance, mucli more to make them essential terms of
Christian communion.
So far as these churches give any indication of their
attention to such things, by the character given of them,
we should conclude that the two most severely censured,
were the two most noted of all for their punctilious ob-
servance of outward forms. All of these churches were
so careful and punctilious in adhering to such things, that
there was nothing to be censured, — or they were not. If
they were, it did not keep them pure, it did them no
good, and they receive no commendation for it. If they
were not, the fact tliat Christ does not notice it, proves it
to be a matter of no importance to their spiritual state,
or their standing in His sight.
2. These messages have a special application to the au-
thorities of every Church. Addressed immediately to the
messenger of Christ to each church, they not only lay
upon Him the responsibility of faithfully representing
the message, but of seeing to its faithful execution. His
is the responsibility of administering the law as well as
184: IMPERFECTIONS AND VAEIETIES OF [Lect. VIII.
promulgating it. In the preservation of truth and purity,
in upholding pure worship and discipline, the church
must act through her rulers and teachers.
In these two things, her worship and discipline, the
whole testimony of the church is concentrated. In her
prayers, her praises and her preaching, and her daily
consecration, Christ must be the supreme object of trust
and love; and in her discipline, His authority alone must
be regarded. If His cross be obscured, or His crown
dishonoured, her power is gone, her glory departed. The
vigour or the decline of love, of faith, of courage, of
separation from the world, of pure doctrine, of earnest
zeal and humility, always, and necessarily, become appa-
rent and powerful for good or for evil, in precisely these
two ways — worship and discipline. The messages to
Pergamos and Thyatira especially show how a corrupted
worship, tolerated by a lax discipline, had incurred the
displeasure of the Lord. The most earnest watchfulness
on the part of those entrusted wdth the worship and dis-
cipline of the church is essential to her well-being. If
open inconsistencies are tolerated, if those who are
openly disloyal to Christ are acknowledged as His by
those who represent His authority in the church, her tes-
timony is obscured or falsified, the honour of Christ is
tarnished, the souls of the erring and backsliding endan-
gered, and hearts of God's people made sad. The same
neglect of discipline, which was so severely censured in
the churches of Pergamos and Thyatira, repeated in other
churches and ages, has opened the door to those errors
and apostacies that have desolated so large a portion of
the church. Let all, then, who have authority in the
church be faithful to their high duty, and neglect no
means of preventing corruption in her worship and dis-
cipline. It is a greatly mistaken tenderness to tolerate
as nominal members those who virtually disown the au-
thority of Christ. We must be careful, however, that in
Lect. VIII.] THE VISIBLE CHUKCH. 185
administering firmly the discipline of Christ's house, love
wax not cold, and that all the tenderness of Christ, as
shown in these epistles, mingle with and temper every
act. Let space be given for repentance, as Christ gave
even to the backsliders of Thyatira; let patience have
her perfect work here as every where else; but let not
Christ's honour, and the soul's salvation, and the church's
safety be imperilled by neglecting to inflict those spirit-
ual penalties which He has appointed for edification and
not for destruction.
3. The fall dlfiplay it presents of His perfect divinity. —
Prominent in all this picture of the church shines the
glory of Christ Himself. lie assumes the titles, and claims
the attributes, and exercises the prerogatives of God,
even when He walks as a man in the midst of the seven
golden candlesticks. No creature, angelic or superan-
gelic, could appropriate such terms. If these do not
prove a divine person, a true and perfect God, no lan-
guage can. To the believer, therefore, who has fled for
refuge to Him, these views of His divine glory, in imme-
diate connection with His Qfiices as Saviour, and His na-
ture as man, are inflnitely precious. Upon this cardi-
nal truth no shade of doubt can ever gather, with-
out unsettling every true ground of trust and hope. To
deny this doctrine is to exclude from all share in these
messages, it is to deny Him. To acknowledge as a
church of Christ any society that denies it, is treason to
Ilim, and cruelty to souls, even to the souls of those
denying it.
4. Not less forcibly do these epistles present Christ as
now in person reigning over His church and the world, and
actually present with His people. "We are elsewhere told
that lie has ascended to the right hand of the Majesty
on high, that the heavens have received Him until the
time of the restitution of all things, when He will come
visibly again to earth. But we are also taught abun-
186 IMPERFECTIONS AND VARIETIES OF [Lect. VIIl.
•dantly that that absence is merely a bodily absence, not a
personal absence ; not an absence inconsistent with His
personal and real, though spiritual, presence. Strangely
have the words personal and real, applied to the presence
and reign of Christ, often been used as if opposed to the
actual, present spiritual reign ; as if, being spiritual, it
were not personal and real; as if the spiritual was not
more truly real and all-controlling, even over the out-
ward and visible world of nature and Providence, than
that which is visible and material. The spiritual is op-
posed only to the material and visible; not to the per-
sonal and real : it would be much nearer correct to say
that the material and visible were opposed to the per-
sonal and real. This abuse of language has not been
without injurious effect upon the conceptions of the faith
'of His church. In looking for His visible appearing
in that glorified human body that ascended from Olivet,
and confounding that with His personal presence and
reign, they have too often, practically at least, lost sight
of the blessed and cheering truth of His present real
presence, and personal reign. Having become a man;
having borne to the throne of His Father the body and
soul He assumed as our Mediatoi*, He still, as a divine
person, holding that glorified nature in indissoluble union
with Him, is, according to His promise, personally and
always present.
And here, in these visions and messages, we see Him
actually revealing Himself as personally present in and
with His churches now; in every state and condition
looking down upon them from His throne, witnessing all
their works. Himself extending the succours of His grace,
and inflicting the strokes of His rod, and in actual, liv-
ing, personal communion with every soul that trusts in
Him.
This present dispensation is His personal reign, and His
personal presence, in a glorious and perfect sense, which it
liEOT. Vin.l THE VISIBLE CHTJKCH. 187
could never be if He were on earth, subject to the con-
ditions of flesh and 'blood. We are taught, indeed, to
look for a visible presence, and a visible reign, and, as we
think, with His people here on earth ; but it will be, and
■can be only when all the conditions of our existence are
changed, and the whole earth itself so changed as to be
adapted to them: a condition in which all things will be
in harmony with the resurrection state, and of the visi-
bilities of which, if we may so speak, we can form now
no adequate conception. But His presence now is just
as real, and as personal, for His person is divine, and
■only divine, as it will be then, though not visible and
>bodily. Let us realize this more, and rejoice in it. It is
no mere shadowy thing. It is no mere figure of speech
or of thought. It is as much a reality as the presence of
the spirit of your dearest friend, when his body is in your
rsight. You see not his spirit, but you know it is there.
His body is only the evidence of his spirit's presence.
The body of Jesus is not before your eyes ; but you have
His repeated assurances that it is where its presence is
^the fullest possible evidence of His universal personal
presence and reign. "While His bodily presence was with
His disciples, they could not comprehend and realize His
divine presence; it was not until He had ascended, and
the truth of His actual enthronement clearly revealed,
that they reached those higher conceptions of His per-
petual personal presence, that afterwards filled them with
such joy and power. To His parting promise, then, let
us seek to give a fuller meaning and realization, that in
it wo may have the assurance of something more than a
bodily presence — a divine presence united with a human
heart. " Lo, I am with you always, even unto the end of
the world."
5. Finally, we would direct attention to the practical
value of this whole picture of the visible kingdom, as a
iest of the true church. " What are the essential marks of
188 IMPERFECTIONS AND VAKIETIES OF [Leot. VIII.
a true cTaurcli ?" — and, "What degree of error in doc-
trine and duty, in worship and discipline, is necessary to
exclude any body or society from the church of Christ V^
are questions that have been often and warmly discussed.
It might have appeared to some that any serious depar-
ture from truth and duty, any open neglect of the ad-
ministration of Christ's laws would cancel the claim to
a part in the kingdom, or, at least, would justify one in
separating from such. So, indeed, it has been. There
are those who refuse communion with other churches, on
account of what they regard as a grievous error in psalm-
ody, or on account of a difference in the form of admin-
istering a sacrament ; and those who even deny the name
of church to those who are not organized according to
what they regard as the apostolical form. Now, what
was the character of those churches which Christ here
acknowledged as His ? All of them, except two, very
imperfect ; two of them tolerating most grievous doc-
trinal and practical errors; and two of them so greatly
backslidden, that one had only a few unspotted members,
and the other none whom Christ excepted from His se-
vere rebuke. Yet in none of these churches were the
defections such as to justify separation from them in order
still to adhere to Christ. Not even the few in Sardis,
who had preserved their garments undefiled, were called
upon to come out from the rest — to renounce that worldly
church. There were still two things common to them
all ; they acknowledged their mission to be that of spirit-
ual light-bearers, and they professed subjection to Christ
as their Lord ; they received His messenger ; they were
candlesticks, and they had stars in His right hand. They
had not become political powers, and assumed civil au-
thority, as the church of Rome did ; they had not re-
jected His messengers accredited by His Spirit, and sub-
stituted for His authority another — a mere earthly head,
no longer subject to, and to be judged by, the written
Lect. VIII.] THE VISIBLE CHURCH. 189
word, and confined to the limit of its instructions. Tliey
had not inaugurated a worship which set aside, as that of
Home does, the all-sufiiciency of Christ's atoning blood,
and justifying righteousness, and all-prevalent interces-
sion; nor a system of discipline that changed the whole
nature of the church from a spiritual to a mere external
and compulsory power, and completely ignored Christ's
sole headship and revealed will. Wliere these two things
remain, its spiritual mission acknowledged, and Christ's
sole authority confessed, the imperfections in the discharge
of these functions, and in obeying and administering that
authority, do not deprive it of its claim. Even Laodicea,
as well as Philadelphia, still holds its place among the
seven churches; and the duty of each faithful believer in
her, is to bear a faithful testimony, not by withdrawal
from her, but while Christ is knocking at the door of the
church, — by himself opening the door to admit Christ to
holy fellowship with himself. So, at length, the whole
church shall feel His gracious presence and reviving
power.
LECTUKE IX.
THE INDIVIDUAL CONFLICT AND VICTOEY, WHICH IS THE
END OF THE VISIBLE, AND THE NECESSARY MEANS OP
I ATTAINING THE GLORY OF THE INVISIBLE, KINGDOM.
Rev. n. and in. Chaptees.
"To Him that Overcometh."
EACH of these epistles concludes witli a glowing pro-
mise of the glories of the church triumphant. These
are all addressed, not to the churches as such, but "to
him that overcometh," — to the individual conqueror.
The possession of these glories is suspended, therefore,
upon an individual conflict. The suspension of every one
of these promises upon this single condition, thus seven
times repeated, shows that the very design of the visible
church is to call men to this spiritual conflict, and to
sustain them in it, as the only means of attaining the
glories of the everlasting kingdom.
It is this personal conflict, too, that gives shape and
character to the great conflicts of the church, as portrayed
in the symbolic revelations of this book, and as already in
part recorded in the history of the church. It, therefore,
brings the whole of these great and stirring scenes of
seals and trumpets, and vials and beastly powers, as well as
of the New Jerusalem, in its descending glories, into imme-
diate and personal contact with the spiritual life of each
soul. It is the exigencies of this spiritual and individual
warfare that demand or give occasion to all the strange and
vast movements of the mighty plan of God here on earth.
This subject, therefore, though often treated of, and in
190
Leot. rX.] THE mDITIDUAL CONFLICT. 191
many various forms, is always one of deep interest to
every believer, and every earnest inquirer after the salva-
tion of God. And its relations to tlie whole subject of
this Book of Revelation, as just stated, render it proper
and important to consider, attentively, its nature, and
personal necessiti/, and divine resources, in connection with
these other truths of the spiritual kingdom.
This conflict is the same so often spoken of and de-
scribed in Scripture, by such language
§. 1. Its nature. as the following : " Fight the good fight
of ftiith." " The flesh lusteth against the
Spirit, and the Spirit against the flesh ; and these are con-
trary the one to the other ; so that ye cannot do the things
that ye would." " For we wrestle not against flesh and
blood, but against principalities, against powers, against
the rulers of the darkness of this world, against spiritual
wickedness in high places." "This is the victory that
overcometh the world, even our faith." The world, with
all its power, its wisdom and its pleasures, the flesh with
all its lusts, and the devil with all his invisible hosts, are
the enemies to be fought and conquered. Against these,
on the other side, is the new nature, created and sustained
by the indwelling Spirit of God. It is a conflict in which
the powers of heaven and of hell are engaged; and in
which the prize is the eternal salvation or ruin of the im-
moi'tal soul in which it is carried on.
The sphere of the conflict is the soul itself. This is
the field where alone sin can be met, and
Boiii itself.^ "^' ^ Satan vanquished. Sin is a thing of the
soul. It is not a substance, but a qual-
ity. It is a quality of spirit only ; not of matter. It is
not, however, a proper and original quality of it, such as
those which are necessary to form its true nature ; it is
that which destroys its perfection, which spoils it. It is
such a quality as rottenness is of the tree; as putridity is
of flesh. Nor is it the effect of circumstances, or of
192 THE INDIVIDUAL CONFLICT. [Lect. IX.
our connection with a material body. Neither does it
belong to organizations, and. systems, and societies, except
as it inheres in and pollutes the souls of those who con-
stitute or control them. However widely it may extend
its fearful consequences, penetrating and perverting all
human activities, and sweeping its horrid bliglit over all
the earthly interests of man, and bringing his body even
down to the rottenness of the grave, it still has its seat,
its very existence, in the soul, and no where else. And
not in the soul merely as a resident or guest; as something
separate and distinct from it, or as a temporary emotion
of joy or sorrow; but as a quality of its very nature, a
quality that has entered and changed that nature, just as
the poison of an inherited scrofula pervades the whole
body. It has thus completely reversed the blessed rela-
tion of the soul to its Creator, and cut it off from His
loving embrace, and made it a rebel to His law, and a just
subject of its a^vful penalty. All apparent resistance to
sin, then, which does not disturb its place in the affections,
the very centre and spring of the soul's activities, leaves
it in its full power. Destroy it there, and the curse is re-
pealed, Satan dethroned, God and man again in fidl and
loving communion, and all warfare ended.
This renders the conflict most difficult and fierce, and
most painful to flesh and blood, and ut-
§. Severe. Self the . i . .1 i . i t? -i.
great enemy. tcrly impossible to mcrc nature. I' or it
follows, from the very nature of sin, that
self is the great enemy in this conflict. The "flesh" is
but another name for this corrupt self, — the natural
heart, which regards the interests of this world, — of the
flesh, as of more practical importance than those of the
Spirit. This makes the world an enemy, and gives to
Satan his power. The very essence of this conflict,
therefore, is self-denial. Not the mere denial of worldly
lusts and pleasures, and criminal indulgences; abstinence
from these is a part rather of the Christian's pleasures
Lect. IX. J THE INDIVIDUAL CONFLICT. 193
than his self-denials. It is self, not the world and Satan
merely, that are to be denied ; self as opposed to God, to
Jesus and liis kingdom, in its manifold forms of self-
righteousness, self-wisdom, self-dependence, and self-
indulgence. It is not a single habit to be overcome;
even that often involves a long-continued and severe strug-
gle, and tests all the soul's energy. It is no amount or
degree of superinduced habits, but all native tendencies
and moral activities of the depraved heart that are to be
resisted and totally changed.
There is, indeed, in the natural heart a conflict ; but it
is totally different from that here re-
§. Differs entirely quired. It is ouly the conflict between a
fi'om the natural con-
flict, higher and a lower, a more or a less in-
telligent selfishness, or between this and
some natural affection. In it the love of reputation may
be opposed to some present gratification of appetite or
passion ; the love of knowledge to the love of pleasure or
of money; the fear of punishment or the lashings of a
guilty conscience to the force of vicious propensities — one
earthly desire to another, or conscience to the whole.
Though it is a matter of much consequence to the earthly
life, on which side victory shall rest in these conflicts,
yet, so far as the soul's salvation is concerned, it matters
not which triumphs, if no higher principle is engaged.
Such battles are fought entirely outside the precincts of
the spiritual kingdom, and without regard to its interests.
Such victories have their reward, but it is earthly and
only earthly, and perishes with the earthly life, and only
leaves the victor in it to a deeper descent to the same per-
dition with the vanquished. This, not because he is
worse in this matter, but because by his very position he
Tejected greater light and abused greater privileges. His
•is a Capernaum, a Chorazin and a Bethsaida fate, com-
pared with that of Sodom and Gomorrah; the fate of a
Pharisee compared with that of a publican or harlot.
194 THE INDIVIDUAL CONFLICT. piiECT. IX.
Now, it is tlie necessity, of tliis conflict, in its personal,,
individual cliaracter, that in these epistles
J^ 2. Personal neces- ^^^ ^|^g ^^^^^ churchcS is SO CarnCStlj
pressed.
It appears, first, from the very terms of the promise-
All these promises are made, not to the'
mis'eitsei? ^ ^'°" ^ii^^i'^^^es as siich, but to individuals.
" To him that overcometli," is the single
condition seven times repeated, on which all the glories
promised shall be bestowed. The candlestick of Ephesus
may be removed ; judgment may come upon Sardis as a
thief in the night ; a lukewarm Loadicea may be rejected
with loathing ; but this shall not prevent the acceptance
and crowning of the single one that overcometh, of the
few that have kept their garments clean, or the solitary
soul that opens the door to a waiting and pleading Sa-
viour. The churches are thus reminded that it is not in
virtue of any outward connection with them, not by any
sacramental grace or church power, or apostolic order
that an entrance into the joys of the spiritual and ever-
lasting kingdom is secured. Every member of every
church is also reminded that it matters not how perfect
the church organization may be ; how free from every
taint of error, or open unfaitlifulness in service or discip-
line ; how brightly its roll of martyrs may shine, or how
earnest and successful it may be, like Philadelphia, in
entering the doors of usefulness opened before it : all this
will not secure to the individual members a place in the
glorified kingdom. It is, in every case, only "to him.
that overcometh," to the individual conqueror in a per-
sonal conflict, that the reward is promised.
The necessity of such a conflict is further shown by
the nature of the evils in each of these
here p!ese™ ted! '"'" cluirchcs. Tlic spccial cvil to be ovcr-
come in Ephesus was the chilling of first
love, by controversial zeal; in Smyrna it is the fear of
Lect. IX.] THE INDIVroUAL CONFLICT. 195
personal siiifering incurred by faitlifnlness to Christ; in
Pergamos it is the workl's friendship, enticing the heart
to conformity with its idolatry and lusts; in Thyatira it
is the liigh pretensions and cunning devices of error, de-
ceiviiig the soul into the same indulgencies; in Sardis it
is a regard for the praise of men, benumbing the soul's
life, and defiling the outward walk; in Philadelphia it is
the discouragements arising from conscious weakness, and
the greatness of its work and trials ; in Laodicea it is the
lukewarraness of spiritual pride. In every case the per-
sonal and spiritual nature of the conflict required is mani-
fest. It is no where one that can be waged merely by
organizations and drill ; ministers cannot fight it for their
people, nor can a whole church of faithful ofiicers and
members, by their earnestness, and zeal, and courage,
carry along with them a single soul, that has not itself
fought its way into the kingdom. The conflict with such
enemies as these cannot be carried on by delegating it to
others; no priest, or minister, or church, can throw itself
in between the soul and its enemy : each soul must grap-
ple directly with the foe witiiln it, and conquer or die.
Self-evident as this fact is, members of the visible church
cannot be too often or earnestly remind-
§. Not evaded in the g^-j ^f ^j-^ jj^ churchcs whcrc there is any
church, •/
considerable zeal and activity in prose-
cuting the various enterprises necessary to the support
and extension of the gospel, there is a constant tendency
to merge individuality in organized effort, and to substi-
tute the labours, and activities, and benevolence thus de-
veloped, for this personal conflict. It is no difficult thing
for a deceitful heart, in the midst of the busy activities of
a zealous church, to take a full share in these labours ;
and, borne along simply by the ranks all around it, as in
an army, fancy itself a real sharer in the conflict, and in
the victory whicli ensued. But in this spiritual conflict,
no soldier can be thus carried to victory by the pressure-
1^6 THE ENDIVIDUAL COJiTFLICT. [Lect. XL
of earnest and determined men around liim. Each must
fight his own way, even as though there were no other on
tlie field.
Neither can any child of the kingdom evade or lessen
the severity of this personal conflict, by
§. Nor by change of .
circumstances. any change of circumstances. The at-
tempt to do this by seclusion from the
world, and perpetual exercises of devotion, only fearfully
aggravates it. The records of monastic piety show the
darkest pictures any where found of this conflict, and the
greatest triumphs of Satanic power. What greater foil}''
can there be than the attempt to conquer depraved self
by a life that makes self the centre of all the thoughts and
actions ; and by a renunciation of all the duties and ties
of social and domestic life ? But even in the highest
walks of Christian life and eflfort, the same conflict must
be engaged in. In the study of the minister, it may rage
just as violently as in the marts of commerce ; in the lone-
liness of a desert life, as in the midst of the city's busiest
throngs.
It admits of no truce. In the sweet retirement of the
family, and in the perplexing cares and
§. No truce. irritations of business, in every field of
intellectual effort, in every walk of cha-
rity and work of usefulness, in the most sacred ordinances
of the house of God, and in the solemn secrecy of the
closet, the enemy is present, and the conflict pressing. No
advancement in civilization, no refinement of social life,
no extent of intellectual culture, no political reforms, not
even the liberty which poets have sung, and for which
patriots have bled, can ever even mitigate the real inten-
sity of this spiritual warfare, or render the victory easier.
No earthly culture can refine man into true holiness.
These only change the form of the conflict ; and often,
when its form seems least violent, it is the most deadly,
because most insidious. The struggle with religious self
LeCT. IX.] THE INDIVIDUAL CONFLICT. 197
often wrings the soul witli a keener agony than with
vicious self. It is far easier to resist the devil when he
comes as a fiend, than when he comes as a friend.
Again. The necessity of this personal conflict can
never cease until the application of re-
§. Continues until ^ ,. ^m ^i j3 i
redemption is complete, dcmptiou ccascs, Until the final Consum-
mation. It is laid in the very nature of
fallen man and of a holy God, and in the whole metliod
of God in the application of redemption. It matters not
liow great the glory and power with which you conceive
the visible church on earth to become invested at some
future time, provided that it be not a glory inconsistent
with men still dwelling in the flesh, and inheriting de-
praved natures: there will be still the necessity for it.
These promises admit no other condition than this conflict
and victory. They offer these glories of the eternal kingdom
only " to him that overcometh." And so long as men are
to be saved by the gospel, the word of the gospel can never
be antiquated. That word is clear and decisive. " Through
much tribulation we must enter the kingdom of God."
" If any man will come after Me, let him deny himself,
and take up his cross daily, and follow Me." " If so be
that we suffer with Him, that we may also be glorified
together." Never, until the work of redemption is com-
pleted, can such exhortations as the following cease to be
appropriate, and necessary: "Watch and pray, that ye
enter not into temptation." " What I say unto you, I say
unto all. Watch." "Watch ye, stand fast in the faith,
quit you like men, be strong." " Fight the good fight of
faith." " Put on the whole armour of God, that ye may
be able to stand against the wiles of the devil." " We,
according to His promise, look for a new heavens, and a
new earth, wherein dwelleth righteousness. Wherefore,
beloved, seeing ye look for such things, be diligent that
ye may be found of Him in peace, without spot, and
blameless." " If ye do these things," — that is, the things
198 THE INDIVIDUAL CONFLICT. [Lect. IX.
included in the previous struggle enjoined, — "ye shall
never fall : for so an entrance shall be ministered unto
you abundantly into the everlasting kingdom of our Lord
and Saviour Jesus Christ."
No triumphs of the gospel, however multiplied, shall
ever convert the narrow way into a broad and easy one.
Though all persecution should cease, and old Pope and
Pagan should be not only confined to the mouth of their
dens, gnashing their teeth, in their decrepitude, upon the
passing pilgrims, but utterly destroyed, and nothing left
to tell the world of them but their bones, still the lust of
the flesh, and the lust of the eyes, and the pride of life,
shall never cease to beset with new forms of temptation
every traveller to the heavenly city, so long as the cor-
ruption of nature shall continue in any child of the king-
dom. For so long as descendants of Adam shall be born
on earth, they shall be born in sin. This of itself involves
the necessity of a conflict on the part of all who arrive
at years of responsibility. And this conflict implies, in
addition to the inherited depravity, the continuance of the
curse, the agency of Satan, and a world still suffering and
groaning for a promised deliverance. Its necessity, there-
fore, can only cease when the last saint shall have put
forth the last struggle, when the whole body of God's
elect shall be complete, and the King shall come the se-
cond time without sin unto salvation, to destroy the last
enemy, to crown with final victory His mediatorial reign,,
and end it, and to crown with its perfected glory His
own everlasting kingdom. His triumphant church. That
kingdom will then be found to be exclusively a kingdom
of conquerors. The bright glimpses of its glory that
flash upon our waiting eyes, from these promises to the
seven churches, are seen only at the end of an unearthly,
and mysterious, and severe confiict. The path to it is the
same trodden by prophets, and apostles, and martyrs, and
all the hosts of sufiering saints ; for it is the blood-stained
liECT. IX.] THE ECfBIVrDTJAL CONFLICT. 199
patli of their suffering, glorious Leader, Darkness and
storms are seen gathering over it ; it passes through flood,
and through fire, and through hosts of earthly lusts, and
Satanic spirits ; hut at every point it is clearly marked hy
the footsteps of the Lamb. Clear and distinct, above the
warring of the floods, or the threats of the foe, are heard
at every step His cheering words, " Follow Me.^^ And
yonder, in His glory, we hear Him uttering these final
words of promise, — enough to thrill with a hope and joy
unutterable the heart of each struggling one, "To him
that overcometh will I grant to sit with Me on My throne,
even as I also overcame, and am set down with My Father
•on His throne."
This last promise suggests to us what the Scriptures
elsewhere so fully teach, that the ground
§. 3. Divine resources. n -i j f» • . •
In ciirist our head. «! ^^^^ ^^^V^ ^ud source of our victory m
this conflict, are entirely in the conflict
and victory of our divine Head. ^^ Even as I also over-
came.'''' " In the world ye shall have tribulation ; but be
of good cheer, I have overcome the world." " This is the
victory that overcometh the world, even our faith. Who
is he that overcometh the world, but he that believeth
that Jesus is the Son of God." It is only because Christ
has overcome, that such a conflict is possible; and His
victory renders that of the believer sure. It was achieved
for His people. By that victory He quenched the curse;
He wrought out an everlasting righteousness; He de-
stroyed death and him that hath the power of it : he has
ascended His mediatorial throne, and is thence dispensing
the infinite resources of the Almiglity Spirit to all
believers.
Though a personal and individual conflict, it can never
be carried on by personal and individual
Spirit. "*^^ "^ ^ ^ strength. Nothing but the mighty, the
omnipotent resources of the mediatorial
kingdom can ever enable a feeble saint to win the victory
200 THE INDIVIDUAL CONFLICT. [Lect. XI.
over sin, the world and the deviL Kothing else can ever
enable one who is, as all are, " born in iniquity," " without
strength," " alienated from the life of God," " dead in
trespasses and sins," to rise up and come forth from his
helpless bondage to sin and Satan. An arm of divine
love and might must reach away over into the regions of
the kingdom of darkness and death, and not, indeed, by
force, which is impossible, but by a power such as the
Maker of Spirits alone can exert on the spirits He has
made — a power in sweet and perfect harmony with the
soul's nature — a power that sets the will, before enslaved
by the souPs depravity, free from the horrid bondage that
urged it on a course contrary to the soul's original nature
and deepest convictions, — by such a power must translate
it from the kingdom of darkness into the kingdom of
God's dear Son. " No man can say that Jesus is the Lord
but by the Holy Ghost." " Except a man be born again,
born of the Spirit, he cannot see, he cannot enter the king-
dom of God." "Jesus, being by the right liand of God
exalted, and having received of the Father the promise
of the Holy Ghost," has shed it forth on a helj^less world.
The conflict thus initiated is always represented as car-
ried on by the same spirit, as the Spirit
§. Sustained by His ^ ^i . , \> tt- t • i
Spirit and providence, of Christ, the agent of His mediatorial
power and grace. It is not flesh against
the flesh ; but " the flesh lusteth against the Spirit, and
the Spirit against the flesh." " If ye, through the Spirit, do
mortify the deeds of the body, ye shall live." All the fruits
of holiness are "fruits of the Spirit." We pray "m the
Spirit," we " walk in the Spirit," yea, we " live in the
Spirit." " Fear not," then, ye struggling saints. " Be
strong in the Lord, and in the power of His might." Be-
hold Him on the mediatorial throne, with all the resources
of the kingdom of God at His command, and employing
them all for your salvation ! He has surrounded you with
the influences of this kingdom — the word of divine love,.
Lect. 1^.] THE INDIVIDUAL CONFLICT. 201
the attractions of the cross, the powers of the world to
come, and these applied, not by human agency merely,
but by the loving power and wisdom of the Divine Spirit.
Froni that throne, too, He gathers up all the complicated
agencies of His providence, and unites them into perfect
harmony with His Spirit's work on the heart, making all
things work together for your good.
It is only by these powers of the invisible, spiritual
kingdom, that any soul can obtain the victory, and inherit
its promised glories. While it unfolds these glories to our
admiring view, and opens wide its heavenly portals to each
spiritual conqueror, it also reaches down, in this way, its
divine and gracious influence and protection to every
sincere, struggling soul, in the midst of its enemies. It is
thus that the kingdom perfects itself. It calls out each
soul to engage in this conflict, it supports and directs all
through it, it animates the faith, and hope, and love, that
carries the feeble saint on from victory to victory, till the
last enemy lies crushed beneath its feet.
While these words, therefore, " To him that overcom-
eth," reveal a conflict of transcendent
§. Encouragement, difliculty in Order to salvation, every
believer should remember that all the
resources of the spiritual kingdom are on his side, and all
its interests are concerned in his victory. What more than
this can the most fearful and severely tried desire ? What
more do you want, or can you have, than the blood and
the Spirit of Christ ? Does not the voice of that precious
blood silence every voice of condemnation ? Is any work-
ing of corruption or temptation of Satan too strong for
the power of that Spirit ? Of those who fought with the
great dragon, it is said in chap. 12 : 11, " They overcame
him by the blood of the Lamb, and by the word of their
testimony ; and they loved not their lives unto the death.'^
So, too, we must overcome. " The word of their testi-
mony" is but the work of the Spirit. Trusting in these
202 THE INDIVIDTJAL CONFLICT. [Lect. IX.
two — the blood of the Lamb, and the power of the Spirit
— Paul saw the triumph from afar, and even in the very
heat of the conflict, uttered, on behalf of each suifering
saint, these cheering words. In them it is the privilege
•of every believer to unite. So let us do. "Who is he
that condemneth ? It is Clirist that died, yea rather, that
is risen again, who is even at the right hand of God, who
also maketh intercession for us. Who shall separate us
from the love of Christ ? Shall tribulation, or distress, or
persecution, or famine, or nakedness, or peril, or sword ?
As it is written. For thy sake we are killed all the day
long; we are accounted as sheep for the slaughter. Nay,
in all these things we are more than conquerors through
Him that loved us. For I am persuaded that neither
death, nor life, nor angels, nor principalities, nor powers,
nor things present, nor things to come, nor height, nor
depth, nor any other creature, shall be able to separate
ns from the love of God which is in Christ Jesus our
Lord."
While, however, it is as individual victors in a personal
conflict that each member of the true
§. Relation of the n i r> r^i • , , i • i
visible church to it. ciiurch ot Christ sccures • the promised
glory, this does not render the ordi-
nances of the visible church any the less needful. Hence,
in concluding this view of the conflict, we call attention
to a remarlc already made — that tliis personal conflict and
victory is the one great end and design of the visible
■church. The very position in which the statement of this
necessity of a personal conflict is found, appended to tliese
messages to the churches, as the condition of every pro-
mise, shows that it was only in proportion as the church
secured such victories that it accomplished its purpose.
For this, all her organizations have been constituted, all
her ordinances given. To this, all her energies are to be
directed; for it, all her enterprises formed and prose-
cuted. The whole array of ecclesiastical government, of
Leot, IX.] THE INDrVEDUAL CONFLICT. 203
officers, forms, worship, sacraments and discipline, is of
no worth to any soul except as it is instrumental in enlist-
ing it in a successful conflict with sin, the world, and
Satan. Only as any church secures this result, does it
preserve its purity, or show its true nature. Failing in
this, it ceases to be a true church, and becomes a syna-
gogue of Satan, and one of the most destructive of all his
hellish agencies.
On the other liand, the ordinances of the visible church
are perfectly adapted, by the wisdom and love of her
divine Head, for this very end. To wilfully neglect them,
to treat them as unnecessary, is, as we have already seen,
to throw aside the cup in which the waters of life are
offered. It is, therefore, to reject that life itself. To
every true believer, the worship and discipline of the
church is most precious, is felt, indeed, to be indispen-
sable. " My soul longeth,yea, even fainteth, for the courts
of the Lord." " Blessed are they that dwell in Thy
house." " Those that be planted in the house of the
Lord, shall flourish in the courts of our God." " He that
believeth and is baptized shall be saved." "And let us
consider one another to provoke unto love and to good
works ; not forsaking the assembling of ourselves together,
as the manner of some is ; but exhorting one another, and
so much the more as ye see the day approaching." " Obey
tliem that have the rule over you, and submit yourselves,
for they watch for your souls as they that must give
account, that they may do it with joy and not with grief."
The visible church is, therefore, the divinely appointed
instrument in gathering and perfecting the invisible
church, by securing this personal conflict and victory.
The whole subject shows us how, as, one by one, each
individual victor passes away to receive his crown, the
imperfect and struggling visible kingdom is preparing the
increasing throng of the invisible kingdom ; and how, at
204: THE INDIVrDUAL CONFLICT. [LeoT. IX.
length, when the last battle shall be fought, and the last
enemy destroyed, and the last saint cro"svned, the visible
shall be merged in the invisible kingdom, and the latter,
as the triumphant church, stand forth as the consummated
work and glory of redemption.
LECTUKE X.
THE PKOMISES "TO HIM THAT OVEECOMETH."
Eev. n. AND ni. Chapteks.
THE bod}^ of these epistles to the seven churches gives
us a picture of the visible church in the various phases
of its militant state. The promises at the close of each
show us what the church will be when the conflicts are
ended, and the victory over sin and death complete. The
picture of the church militant and of the church triumph-
ant are thus brought close together. The glories of the
latter are thus made to cheer the heart, and to invigorate
the strength of the feeble saint during all the long conflicts
of the former.
The possession of these glories is made to depend upon
victory in a personal and individual conflict. This con-
flict is spiritual — its seat is in the soul — a corrupt nature,
depraved self, is the great enemy to be overcome ; and
this is fortifled by the world and the devil. Each sou^
must engage in it for itself — must fight its own way into
the kingdom. But it can overcome only by divine strength.
Divine resources are provided and offered in the blood
and spirit of Christ, in all the powers of the spiritual
kingdom of God, and in His providence, making all things
work together for good to them that love Him.
In these promises the glorious and eternal prize of this
victory is held out. By uniting all these in one view, we
get a seven-sided, a complete and perfect view, so far as
in om* imperfect state we are capable of conceiving it, of
205
206 THE PKIZE OF GLORY. PjEOT. X.
the glories of the perfected kingdom. This we can only
do by looking distinctly at each, and catching its meaning,
as that is often bound up in figures drawn from the old
dispensation, but which the Bible itself furnishes us with
abundant means for understanding.
1. First, the promise to the church of Ephesus. "To
him that overcometh will I give to eat of
stored.* ^^^ '^^ ^^' *^^^ ^^'®® ^^ ^^^® whicli is in the midst of
the Paradise of God." This promise
carries us back to the bliss that Adam lost. It represents
the promised glory as Paradise restored. Of that Para-
dise, the distinguishing privilege was eating of the tree of
life. That the sin of Adam lost. The grace of Christ
restores it. " I am come that they miglit liave life, and
that they might have it more abundantly." That life
bestowed in the new birth is perfected in glory, and so
becomes eternal. " He tliat believeth on Me hath ever-
lasting life." But it is still a creature life ; it is not self-
sustaining. It is eternal, because it is eternally nourished
from the infinite source of all life. Appropriate means
are furnished in the provisions of the everlasting covenant
for this, and these are here represented as tlie fruits of the
tree of life. This tree appears again in the last chapter of
this book, and is there described as bearing twelve manner of
fruits — fruits suited to all classes and wants of God's re-
deemed; and yielding those fruits " every month," that is,
always fresh and ready. It grows along the banks of the
river of life, which flows from beneath the throne of God
and the Lamb ; it is the product of sovereign grace and
atoning blood. The fulness of the living God, and the
merits of the atoning Lamb, are the exliaustless source of
these fruits of immortality. " Your life is hid witii Christ
in God. When Christ, who is our life, shall appear, then
shall ye also appear with Iliin in glory." The Paradise,
of which this is the central glory, is more, far more, than
what Adam lost. No forbidden tree of knowledge grows
Leot. X,] THE PKIZE OF GLORY. 207
there ; no tempter can ever enter there ; nothing can hurt
or destroy ; every influence and agency shall sweetly com-
bine in filling with substantial joys tlie hearts of the re-
deemed. Probation is ended. It is the full life of God
in the soul. " Because I live ye shall live also."
2. The second promise carries us back to the curse that
Adam brought. It represents this bless-
§. 2. Death destroy- ^ ., i • i
ed. edness oi the kingdom as an entn-e and
eternal deliverance from the curse of
death. "He that overcometh shall not be hurt of the
second death. Even death itself is conquered by him,
and he shall for ever wear the trophy. " Be thou faithful
imto death, and I w^ill give thee a crown of life." The
continued dissolution of the body, in the case of the chil-
dren of the kingdom, rendered this specific promise need-
ful. "It is appointed unto all men once to die." That
death, though a consequence of sin, is to the spiritual con-
queror no part of the curse. Its nature is changed. It
is the first step towards the deliverance of the body from
the curse, by its severing its connection with the first
Adam, and preparing the conditions for its glorious re-
construction, when Christ shall come the second time. It
is but the more lengthy form of that change which shall
take place in the bodies of the living saints at the final
consummation of the kingdom. It is but the transfer of
the redeemed spirit from all those conditions of tempta-
tion and sorrow, to which in the flesh it must be exposed,
to a home and rest " with Jesus," there to await, instead
of here, the full perfection of its bliss. Even in the case
of the impenitent, the death of the body is not the curse
of the law, but only a mere incident of it.
*' It is not all of death to die."
" There is a death whose pang
Outlasts the fleeting breath ;
Oh ! what eternal horrors hang
Around the second death."
208 ~ THE PRIZE OF GLORY. [Leot. X.
Tliis second death is, in tlie latter part of this book, de-
scribed as " the hike of fire" into which was cast whatso-
ever was found not written in the book of life. It is the
eternal ruin of both soul and body, to be consummated
at the last judgment, when they that have done evil shall
come forth to the resurrection of damnation. It is this
coming wrath that gives now to the sinner's bodily dissol-
ution all its terrors and its sting. But, for the redeemed,
this second death is destroyed. Over the spiritual con-
queror, the feeblest saint that in the might of the Spirit
maintains the conflict with temptations without and cor-
ruptions within, it has no power. When he approaches
the end of the conflict, death itself, whether it comes
amidst all the endearments of a christian home, or in the
tortures of a cruel martyrdom, is compelled to be no
longer the messenger of a curse, but the servant of a king,
bearing the crown of life, and placing it on the conqueror's
brow, and confessing that he is for ever vanquished.
"Be faithful unto death"— " be faithful," though it
require you to die a bloody death, "and I will give thee
a crown of life." Even in dying he is not hurt; he is not
touched even by the second death. And at the last,
amidst the crash of dissolving nature, and the fires that
purify an accursed world, and consume all the works and
monuments of a sinful race, he shall stand in his glorified
and immortal body calm and secure beneath the spread-
ing wings of eternal love. There is no more curse.
3. The third "promise carries us back to the priestly
privileges of the ancient church for its
§. 3. Priestly privi- [ ^ ^ ^X.- ^ ^ i
leges. type, and represents this blessedness as
consisting in the most intimate fellow-
ship and communion with Christ as our great High Priest,
in the highest privileges and the most sacred places of the
spiritual kingdom. It selects as its type the highest
honours and most sacred nearness and fellowship of the
High Priest under the old covenant, when the tabernacle
Lect. X.] THE PKIZE OF GLORY. 209
was set up in its full glory, and God dwelt by a visible
symbol among His people. But it goes far beyond the
type. It describes a height of privilege to which, even in
the shadows of that typical system, no Jewish priest was
ever admitted. Israel ate of the manna that fell around
the camp. " The hidden manna" was that memorial por-
tion of it which was laid up in the ark of the covenant in
the most holy place. Of this, not even the High Priest
could eat ; it was there to be sacredly preserved from all
human touch and sight as a memorial and a type. It is
of this that the spiritual victor shall actually partake, that
is, of the joys of holy communion with God, of which it
was the symbol. Of this hidden manna, Paul speaks
when he says, " Eye hath not seen, nor ear heard, neither
have entered into the heart of man tlie things which God
hath prepared for them that love Him." They are in the
ark of the covenant, covered by the mercy seat ; they are
laid up in Christ Jesus, and secured by His perfect propi-
tiation— the same that satisfies the law, and covers over
all its demands. Christ Himself, in all the fulness of
His great salvation, in all the complete displays of His
love and glory in His perfected kingdom, is this hidden
manna. " As the living Father hath sent Me, and I live
by the Father; so he that eateth Me shall live by Me.
This is that bread that came down from heaven, not as
your fathers did eat manna, and are dead ; he that eateth
of this bread shall live for ever." Now, indeed, we are
permitted to eat of it as it falls round about the camp in
our wilderness estate; but then we shall eat of that hid-
'den manna that can be found only beneath the mercy
seat, and under the spreading wings of the cherubim of
glory. The spiritual victor shall be admitted into the
holy of holies, where Christ unveils His glory ; to him all
the secrets of covenant love shall be uncovered, and he
«hall for ever feed on all the ark in the holy place not
jnade with hands contains.
210 THE PRIZE OF GLORY. [Lect. X.
The otlier part of this promise has received various ex-
planations, most of which are drawn from some rare-
heathen customs. We prefer the explanation adopted by
Trench, and which is drawn like all the other figures in
all these promises from the rich treasures of the old cove-
nant, and God's own previous teachings, and from that
very part of it, and the very time from which the figure
of the hidden manna was derived. This " white stone,"
and "the name written" on it, "which no man knoweth,.
saving he that receiveth it," is thus made to refer to that
mysterious Urim and Tliummim, that unknown but most
precious thing deposited in the curiously wrought breast-
plate of the Jewish High Priest, and on which w^as sup-
posed to be inscribed the sacred name of Jehovah, but
which none but the High Priest ever saw, and by which
God, on special occasions, made known His will to the
High Priest consulting it.
It thus beautifully indicates the possession of the cer-
tain and easy means of perpetual and direct communica-
tion with God, and of obtaining immediate and perfect
knowledge of the divine will. No more darkness, no
more ignorance, no more imperfect knowledge, no more
doubt or perplexity. We shall not " see through a glass
darkly; but then ftice to face." "We shall then know
even as also we are known." It is such a present, per-
petual revelation of the new name — the new and com--
pleted glory of Jesus our Eternal King and Covenant
Head, as shall be perfectly adapted to every peculiar,
personal, and secret want of man's nature for ever. It is
all that could be typified by the constant possession and
free consultation of the mysterious Urim and Thummim,
Lights and Perfections; free and constant access to the
divine mind by the complete indwelling of the Holy Ghost,
filling the heart with divine light and love. "Ye have
an unction from the Holy One, and know all things.""
This is but a foretaste and j)ledge of it. Its fulness is-
Lect. X.] THE PRIZE OF GLORY. 211
tliiis represented in the picture of the new Jerusalem,
afterwards given in this book : " And there shall be no
night there, and they need no candle, neither light of the
sun, for the Lord God giveth them light."
4. The fourth jwomUe unfolds the kingly privileges
under the type of David's reign. It adds
leges.*' '°^ ^ ^"'^' ^*^ these priestly privileges full fellowship
with Christ in His mediatorial triumphs
over the nations. Its language and imagery are taken
from the culminating period of the glory of the old dis-
pensation, the establishment of the kingdom in the person
and family of David, and is in great part a quotation from
the second Psalm, which describes the triumph of Mes-
siah's reign. " He that overcometh and keepeth My works
unto the end, to him will I give power over the nations ;
and he shall rule them with a rod of iron ; as the vessels
of a potter shall they be broken to shivers ; even as I re-
ceived of My Father." This power over the nations is a
share in that power promised to the Son as King and
Head of His church. In these triumphs of the King,
even the humblest subject of the kingdom shall partake.
Tliey are all achieved for the sake of His redeemed. The
opposition of the nations to His spiritual kingdom, the
sufferings inflicted upon His people, their prayers and
cries for deliverance, and their rejected testimony through
long ages shall, in the hour of final victory, all be seen to
have given force and direction to the strokes of that iron
sceptre that shall break to shivers the ]")roud potsherds of
the earth, and sweep from it the whole of the present
social and civil system, to prepare the way for the de-
scending city qf our God. So intimate is the union of
His people with Him, that as members of His body, as
sharers of His life, and constituting the very kingdom for
which He died, their interests and salvation direct and
control the act of judgment by which the powers of a
world so long ruled by Satan shall be for ever crushed..
212 THE PRIZE OF GLOKY. [Lect. X.
" Know ye not," says the apostle, " that the saints shall
judge the world." "Like sheep, they," the wicked, "are
laid in the grave — are driven to the grave ; death shall
be their shepherd ; death shall feed on tliem ; and the
upright shall have dominion over them in the morning."
"The kingdom, and dominion, and the greatness of the
kingdom under the whole heaven shall be given to the
people of the saints of the Most High, whose kingdom is
^n everlasting kingdom, and all dominions shall serve and
obey llim." Even now, during the great conflict between
the church and the world, it is fatal to the mightiest of
-earthly powers to set itself in opposition to the feeblest
-saint. In the tie that binds that saint to Jesus, and the
faith-winged prayer that takes hold on His throne, there
is a secret power that drives back and dashes to pieces
the mightiest earthly forces that assail him. This is but
the prelude to that victory by which tlie dominion of the
world, lost to man in the fall, shall be restored to man
redeemed, in which every saint must share. "And the
armies which were in heaven followed Him upon white
horses, clothed in fine linen, white and clean. And out
of His mouth goeth a sharp sword, that with it He should
■smite the nations; and He shall rule them with a rod of
iron."
The other part of this promise, " and I will give him
the morning star," may seem at first sight to have no con-
nection with these kingly triumphs. A closer inspection,
however, will show it to be most intimate. There, as
everywhere, the star is the symbol of authority ; the
morning star is the leader of the heavenly host, the King
of Kings and Lord of Lords. Christ afterwards an-
nounces Himself to be this morning star, and that as the
root and offspring of David. He thus appropriates to
Himself the language of prophecy, in which the Spirit
predicted the glorious rise and triumphs of the kingdom
-of God under David, as the type of the triumphs of Da-
Lect. X.] THE PRIZE OF GLORY. 213
vid's greater Son ; extorting the words from tlie lips of
the unwilling Balaam, the M^orld's own prophet : " There
sliall come a star out of Jacob, and a sceptre shall rise
out of Israel, and shall smite the corners of Moab, and
destroy all the children of Sheth. And Edom shall be a
possession, and Seir, also, shall be a possession for His
enemies, and Israel shall do valiantly. Out of Jacob
shall come He that shall have dominion, and shall destroy
him that remaineth of the city." This promise, then,
represents Ilim as rising in the glory of His triumphant
kingdom upon the long and dreary night of the world's
darkness and conflicts, and ushering in the light of an
eternal day. It is the consummation of the triumphs
over the nations, the breaking upon the world of the glory
of Christ's peaceful and perfected kingdom. " I will give
thee the morning star," assures each spiritual conqueror
that he shall share in the alleluias of that day of triumph ;
that, although his own individual warfare may have ended
long before, and his bod}^ may have long mingled with its
kindred dust, yet even he shall have his full share in that
great triumph, that even the dawning of that day of glory
shall be greeted by his joyful eyes.
" For if we believe that Jesus died and rose again, even
so them that sleep in Jesus shall God bring with Him.
* * For the Lord Himself shall descend from heaven
with a shout, with the voice of the archangel, and with
the trump of God, and the dead in Christ shall rise first ;
then we which are alive and remain shall be caught up
together with them in the clouds, to meet the Lord in
the air; and so shall we be ever with the Lord."
These four promises exhaust the riches of that typical
dispensation, whose very design was to foreshadow the
glory of the spiritual kingdom ; and they also gather up
every conception of tlie blessedness and glory of the per-
fected spiritual kingdom, so far as it is a perfect resto-
ration from all the evils of the fall, and deliverance from
214- THE PBIZE OF GLORY. [Lect. X.
all the trials of conflict. Paradise is restored; the curse
of death abolished; every barrier to free and constant
access to God removed, and every opposing earthly power
that had grown np during the ages crushed out. The
remaining three promises give us the more positive side
of this blessedness and glory, and in forms and language
drawn from the brighter and fuller revelations of the
present dispensation of the kingdom.
5. The Jifth promise brings us, accordingly, to the great
central idea of the blessedness and glory
§. 5. Holiness and /. , i • -j. i i • i tj. j.i
divine adoption. ^^- ^"-^ Spiritual Kingdom, it assures the
victor of perfect personal holiness, entire
conformity to the divine image, and of a public recogni-
tion of his divine relationsliip. " He that overcometh, the
same shall be clothed in white raiment ; and I wdll not
blot out his name out of the book of life, but I will con-
fess his name before My Father and before His angels."
This white raiment, we are afterwards told, is " the right-
eousness of the saints." This is two-fold : the righteous-
ness wrought out by Christ, and imputed to them, by
which they are justified; and the jDersonal conformity tO'
the divine law wrought in them by the Spirit, and wrought
by them under its power. The first is already theirs, and
it is because they are thus pardoned and accepted, that
they are enabled to engage in this conflict. It is the
second that is here meant. Growth in this is the very
design of the spiritual conflict. This is the perfection of
glory. Holiness is the glory of God. It is the sum of
all His moral perfections. This beauty and glory of the
divine image shall invest all these conquerors. Every
power and emotion of the soul, and every faculty of the
glorified body shall be under the perfect and sweet con-
trol of the will of God, and shall reflect His image. As
such, Christ shall present Ilim before God, a spotless and
eternal trophy of His redeeming love and power; the
Father shall acknowledge him as His child, and angels
Xect. X.] THE PEIZE OF GLOKY. 215
shall welcome him to their joys, and learn from him the
love of redemption,
6. The sixth promise represents the spiritual conqueror
as havino; a permanent abode in the house
§. 6. Divine citizen- « xj- t-i xi j i. • i. j
ship. ot ±lis i^ather, and as bemg bound
together with all the multitude of others
like him into one glorious and perfect society, in which
each shall reflect upon every other the glory of God and
the Lamb, each becoming a fresh revelation of the name,
the glory, and the grace of God, and of the new name of
the triumphant Hedeemer, " Him that overcometh will
I make a pillar in the temple of My God, and he shall
go no more out ; and I will write upon him the name of
My God, and the name of the city of My God, which is
New Jerusalem, which cometh down out of heaven from
my God ; and I will write upon him My new name." "A
pillar" is evidently a figure, not of support, but of fixed
and unchanging abode — " he shall go no more out."
The name of God inscribed, represents God's right in
him, and his right in God, and himself as a revelation of
the divine glory. The name of the city inscribed, repre-
sents this as not a solitary bliss, but as the fullest possible
development of the social element, as a participation in
all the rights and privileges of a heavenly city, the New
Jerusalem, whose glories are afterwards described. It
represents the conqueror as one of a mighty throng, bound
to each other by ties of eternal love and personal union
to Christ, and having the bliss of each enhanced by a per-
fect and holy sympathy with every other. The " new
name" of Jesus is a new manifestation of His distinctive
glory; and seems most naturally to refer to that final
manifestation of His glory consequent upon the comple-
tion of His mediatorial work, when He shall ^ave sub-
dued all things unto God, and shall, in His glorified body,
dwell with all His glorified saints in that heavenly city,
-of which the Lord God almighty and the Lamb are the
216 THE PRIZE OF GLOEY. [Lect. X.
light. This new name, inscribed on each, represents each
as shining forth before all his glorified companions as a
distinct manifestation, an eternal monument of the match-
less love and power fully displayed at last in His perfected
kingdom, when His mediatorial work is accomplished.
Each one of these spiritual conquerors shall, as the result
of the present personal conflict, possess not a mere indi-
vidual bliss, but shall share in all the joys of a common
salvation ; shall drink not only of his own cup, but of the
overflowing cups of bliss of all the myriads around him ;
shall have his own peculiar blessedness multiplied infi-
nitely by mutually giving and receiving those rapturous
pleasures that fill each soul, and in exercising together
those untiring activities that shall find, in the service of
the King, high, and holy, and ennobling employment;
and shall be bound together with all the family of God
into one organic whole, one everlasting kingdom, one
heavenly city, one body of Christ, one — in living and
eternal union with God and the Lamb.
7. The seventh promise crowns this glory. It leaves no
conceivable element of blessedness want-
§. 7. Royal inherit- . ,, m -i • ^ ^ •^^ -c
ance. ^g. " io hun that overcometh will i
grant to sit with Me on My throne, even
as I also overcame, and am set down with My Father in
His throne." This is far more than the " power over the
nations," promised in the epistle to Thyatira. That is a-
share in the act of power and judgment which shall end
the conflict, and crown the mediatorial triumphs, and
make the universe to ring with the shouts of alleluia; this
is to share with Him in the peaceful and eternal glories
of the perfected kingdom which are to follow this tri-
umph. "Even as I also overcame." He had a personal
conflict here in the flesh on our behalf; He overcame the
world,, sin, death, and hell, and has been crowned with
glory and honour on the right hand of the Majesty on high,
as Mediatorial King, and there He must reign till He
IiECT. X.] THE PRIZE OF GLORY. 21T
liave put all enemies under His feet. When He shall
have done this, there is nothing more left for a mediator
to do — the mediatorial reign ceases. But the fruits of
that reign are eternal ; these are the body of His redeemed
and glorified people who are in living and eternal union
with Him. As their living Head, He must ever reign in
them, over them, and among them. This is His own
peculiar throne, and His everlasting kingdom, as distin-
guished from His mediatorial reign. They shall ever
reign with Him over a world redeemed, regenerated, and
purified by the final conflagration from every vestige of
the curse. In that new heavens and new earth wherein
dwelleth righteousness, in that one great city of the living
God descended from heaven, every redeemed soul shall
share in a far more glorious dominion than that originally
conferred on Adam, and lost by the fall.
This is beautifully and expressively represented as sit-
ting with Jesus on His throne. The i-edeemed " shall
reign for ever and ever," but not on a throne inherited in
their own right, but in His who redeemed them ; a throne
founded in sovereign grace and redeeming blood. " On
My throne :'''''■'■ i\\e tlirone which belongs to Me as the
reward, the final and eternal result of My whole media-
torial work. It is Mine, but Mine for My redeemed to
occupy, and rule over a world restored to holiness and
harmony." There is something here which we are slow
to conceive. To rule and reign, as exercised here on
earth, so fully implies power to restrain and prevent, if
not to punish, evil, that we find it difiicult to conceive of
a rule where there is no evil to be restrained or guarded
against, and no enforcement of laws by the sanction of
penalties. Yet such is the rule promised. It is a do-
minion where one desire, one aim, one will, pervades every
soul, and that will the will of the Iving Himself. Then
it is, and only then can it be, that every soul is king,
every one reigns w^ith Christ, for He lives perfectly in
218 THE PRIZE OF GLORY. [Lect. X.
each. Then shall appear the completeness of the union
of Christ and His redeemed: one life, one body, one
throne. " Because I live, ye shall live also." " If we
suffer with llim, we shall also reign with Him." Then
shall this promise be fulfilled when He shall say, " Come,
ye blessed of My Father, inherit the kingdom prepared
for you from the foundation of the world." Then shall
be realized the joyful hope of the crowned elders in the
new song, when the Lamb took the seven-sealed book
from the hands of Him that sat upon the throne. "We
shall reign on the earth." " They shall reign for ever
and ever."
Such are the visions of glory spread out by these pre-
cious promises to the longing eyes and hearts of all en-
gaged in this spiritual conflict. Their brightness dazzles
our feeble vision. It is unutterable. A whole new crea-
tion seems to sweep before us in unimagined beauty,
purity, and grandeur, pouring its treasures at the feet of
the spiritual conqueror ; but all this is the mere sign or
token of that more mysterious bliss included in these
promises, in which we see all the fulness of God
pouring its unsearchable riches into his whole being.
Blessed be our God for these revelations of it ! Weary,
and sick, and wounded, and surrounded by darkness
and storms, as we often are here, how cheering the
glimpses of this coming glory, which ever and anon
flash upon us, and assure our trembling hearts of
the reality and glory of the invisible kingdom, and
tlie heavenly prize. While thus we look, not at the
things that are seen and temporal, but at the things that
are not seen and eternal, we gatlier new strength for the
conflict ; and even the heaviest burdens, and the most
crushing sorrows, appear but light afflictions, working out
a far more exceeding and eternal weight of glory.
We must offer one concluding inference. This whole
subject corrects all those unwarranted expectations of a
Leot. X.] THE PRIZE OF GLOKY. 219
perfect visible church which some indulge, and teaches
us in what consists the certain final triumph of the vis-
ible church, so often promised. Most certainly not in
this, that the outward organization or collection of organi-
zations, can ever itself become, by any process of purifi-
cation and union, the triumphant church — can ever be
converted into it. However greatly it may be improved
and purified, so as more efiectually to accomplish its
■divine purpose, it can never cease to be imperfect, because
■composed of imperfect men. Tares must mingle with
the wheat until the end. A pure, perfected church can
never exist here, while men continue to live in the flesh;
that is, until after tlie resurrection, when the present con-
stitution of the order of nature shall have passed away.
"When, therefore, the Scriptures teach us the security and
triumph of the visible church, they do not mean that these
imperfect things that constitute it shall themselves grow
into a kingdom of perfection, a glorious organization or
system, in which all these promises sliall be realized, any
more than that these present bodies shall gradually grow
into immortal ones. But they teach the precious truth,
that this visible church, imperfect as it is, shall withstand
the gates of hell, shall never be crushed out by all the
fierce assaults of men and devils, but shall triumphantly
accomplish the purpose for which it was constituted ; that
it shall stand secure amidst all the convulsions and up-
heavings of human society and nations, as the representa-
tive of God's chosen and invisible church, and as the
channel through which the powers and blessings of the
invisible kingdom flow forth upon a guilty world, until,
through its instrumentality, every one of the truly called
and chosen, (the xXr^zot xac zxXexroc,) the whole real
churcli {exxXr^ata) of God shall be rescued from the powers
of evil surrounding them and in them, so constituting the
triumphant and everlasting kingdom. Then it ceases,
■because not only the design of it is accomplished, but
220 THE PKIZE OF GLORY. [Leot. X.
because the very conditions of its existence cease ; and the
redeemed, complete in number and in character, and
freed from all admixture of evil, under the perfected system
that shall succeed in the New Jerusalem, enter upon their-
princely inheritance. That inheritance is not the mere
perfection of the school that trained them for it, but
something far higher and nobler.
When a whole people have been formed into an army
to resist aggression, or to conquer for themselves a home,
and when the end is gained, and all enemies are con-
quered and destroyed, it can no more act as an army; its
existence as such ceases, and its individual soldiers are
merged into the triumphant nation, for the fulfilment of
those higher functions, and the enjoyment of those nobler
activities and pleasures, which were the object of the pre-
vious conflict. So with the militant church. When the
number of the redeemed is complete, and the conflict in^
each soul ended, then the whole design, both of the visible
church, and of the present course of nature in our fallen
world, ends, and all these pass away together, and give
place to that entirely new and infinitely glorious order of
things represented by the New Jerusalem, in heavenly
and mysterious splendours, descending out of heaven from
God, where, by gradual accretions, she had been preparing:
for her final inheritance and glory.
PART III.
THE TRUE CONCEPTION OF THE SPIRITUAL
KINGDOM.
Key., Chap. 4.
liECTUKE XI. The Divine Natuee and Spieitual Privileges of
THE Kingdom.
" XU. Its Spiritual Life.
" XIII. The Glory, Claims and Privileges of this Life.
" XTV. The Worship of the Kingdom.
221
LECTURE XL
THE DIVINE NATUKE AND SPIRITUAL PEIVILEGES OF
THE KINGDOM.
Eev., Chap, it: 1-6.
¥E here enter upon a new division of this book. The
revelation is, however, continuous, though the man-
ner changes. Listead of words addressed to the ear,
unearthly sights and sounds burst upon the soul. That
we may not in this change lose the connection, let us
recall the time and circumstances.
It was the morning of a Lord's day, about sixty years
after our blessed Lord had ascended to
§. Time and circum- -p,.. , i ,i tt- i i i t
stances. LLis heavenly throne. His beloved dis-
ciple, and only remaining apostle, was a
persecuted exile among the rocks of Patmos. As he
gazed from its desolate heights across the ^gean sea to
the shores of Asia, he could almost see the region of the
seven churches, which he had recently left in deep dis-
tress. His loving heart yearned over them. In his ban-
ishment he could render them no help. The persecutor's
heel was treading some of them in the dust. The blood
of noble martyrs had already flowed there. Satan's seat
was there, and his rage and malice was bursting forth
with new power. External violence was by no means its
worst form. This was no proper reason for discourage-
ment— no occasion even for disappointment. Jesus had
fully prepared them to expect this, and all the apostles
223
224: ITS DIVINE NATUKE [Lect. XI.
had taught the churches that this was the condition insep-
arable from faithfulness to the interests of His kingdom.
A far greater evil than this saddened his heart. Internal
corruption threatened the very life of some of these
churches. Even in Ephesus, love had waxed cold ; in
Pergamos and Thjatira, doctrines and practices as de-
structive as were those of Balaam or Jezebel to Israel of
old, were spreading their poison; in Sardis the chm-ch had
a name only for life, while dead ; and in Laodicea spirit-
ual pride and self-sufficiency had eaten out all zeal, and
Christ and the world were placed on a level. Where was
this to end ? How could the church triumph, and the
world be saved, if the church itself lost her purity, and
became apostate like Israel of old? llTever had she ap-
peared to need so much the presence of her Lord and
His apostles. And ^^et John himself, the last link con-
necting visibly the church and her glorified Lord, must
very soon depart. Amidst such things, even the old
apostle needed consolation — how much more the faithful
believers of that time, and still more of after, and still
darker, ages, when this full-grown apostacy had wound
its deadly coils around the suffering, prostrate church !
To meet this need, the following revelations were per-
fectly adapted; and they were given on that same Sab-
bath day, immediately after those messages to the churches
which exposed their danger, and intended as her Lord's
last gift, to pour their blessed light over her dark and
bloody path through the coming ages.
The awe-struck apostle had not yet recovered fully
from the shock produced by that over-
§. In the Spirit. powcring visiou of his Lord's majesty
and glory, in the midst of the seven
golden candlesticks; and the last words of tliose messages
had scarcely died upon his ear, when the scene changes.
That glorious vision suddenly fades away, — the heavens
above him seem to oj)en, as if to disclose the mysteries of
Lect. XI.] AND SPIRITUAL PBIVILEGES. 225
the invisible world, and he hears that same trumpet-toned
voice of aiithovity and power now addressing him from
above, saying, " Come up hither, and 1 will shew thee
things which must be hereafter." "And immediately,"
says he, " I was in the Spirit ;" — it was not a bodily, but
a spiritual ascent. His whole consciousness was severed
from all connection with this world and its sensible
objects, and elevated into a higher state, where it was
entirely controlled by the Spirit, alive only to sights and
sounds presented by the Holy Spirit. These sights and
sounds were not real, material existences; it was not the
real, actual heaven, the locality where the glorified Re-
deemer dwells with the spirits of His redeemed, which ,
the apostle saw now in vision; but, as the imagination;
pictures before itself creations of its own as vividly as '
though beheld by the outward eye, so the Spirit of God
now made these pictures of spiritual and future things to
pass before the mental vision of the apostle.
In the epistles to the seven churches, John had only to
write down the words of his Lord ; in all the rest of this
'book, he has still only to record the scenes, and objects,
; and actors, as they are made to pass before him, and their
acts and words. All tluit John does here is to tell what
■;he saw and heard. None of these symbols are of his
•creation. All are just as much divine as the words of
the seven epistles. Being presented thus by the Spirit to
vthe soul's inner vision, they were so represented that
• every feature, act, and word in each scene, essential to
give the full idea of the spiritual reality symbolized,
-would be reported, and that perfectly, and nothing else.
'There is nothing here, then, without a meaning, without
-its corresponding spiritual reality. In this whole book,
vtherefore, there is less, far less of the human element, than
in any other book of Scripture. In it there is scarcely
:any room to the writer for human thinking, and none for
liumau illustration.
226 ITS DIVINE NATURE [Leot. XI.
This method of teaching by symbols seems to many
rather like hiding, than revealing, truth,
ijois. ^^'^ '°^ ^ ^^^' "Why these obscure images ? Why not,
instead of these, tell the things they mean
in plain language, which all could at once understand ?
Whether we could give reasons for this or not, it would
be enough to know, that since God has done it, it must
be best adapted to the end designed. But we are able to
see its wisdom in part, at least. We might ask in return,
Why should nations have flags and seals, and place
upon their flags and seals some symbol, rather than state
in words plainly its meaning ? Could any language ever
present, as it were in a single point, the great mass of
ideas, and truths, and interests, thus often presented at a
single glance ? Could it do it as impressively ? Could it
by any possibility so gather up all these as to fix them
in the memory, and make them ready to pour through
the soul their whole force, as a symbol can? And then
as regards the symbols of this book, what if it sliould
be found that almost every thing in it had been already
stated in the plain language of Scripture, and spread out
often in many forms of precept, promise, warning, par-
able and argument ; and that, after all, most that we find
here is the gathering up into distinct forms, and striking
symbols and pictures, all these precious truths of the king-
dom, by which the faith, and hope, and joy of God's
people have been sustained ; and that these truths are
so gathered up and presented as to show them to be the
great moving and controlling principles in all the future
history of the kingdom — in all its tuials, conflicts, and in.
its final consummation; and so, too,. that under these im-
pressive and concentrated forms, they might be more easily
remembered, and more deeply and constantly influence
the heart and life amidst the darkness of the ages to come,
and counteract the influences of sense, and the obtrusive
power of earthly things ? As we examine each symbol,
Lect. XI.J and spiritual privileges. 22T
all this will become more manifest, and that no other
method could with such power accomplish the end de-
signed; that the wisdom of God is just as fully displayed
in the perfect adaptation of His revelations to human
infirmities in this apparently obscurer method, as in the
plainest declarations of other Scriptures. Strictly speak-
ing, they are obscure only as men try to find out from
them what they were never designed to teach ; as when
they seek to extort from them the hidden mysteries of the
world of spirits, or a historical delineation of future events,,
with their times and seasons, so as. to enable us distinctly
to trace the succession of particular events, as by a pro-
spective history. But when they are consulted to obtain
spiritual comfort and guidance, to strengthen faith, and
animate hope, and quicken zeal, their response is clear^
and as stirring as that trumpet-toned voice that called to
John, sa^nng, " Come up hither."
The vision first presented after this call, and recorded
in this chapter, forms the scene of all the
§. Scene of the whole t • i i • i
book. succeeding visions. It is the high posi-
tion from which the seer is made to view
all earthly things, and especially all the movements of the
sph'itual kingdom. It is also the stage, as it were, on
which, and the great objects amidst which, or in relation
to which, all the rest appear and move. It must then be
of the greatest importance to understand what this open-
ing vision is designed to rej^resent. This will be a key to
the whole of these revelations.
What then is it ? Of the answer to this there can be
little or no doubt. It is a symbolical
§. General meaning. PICTURE OF THE SPIRITUAL KINGDOM OF
God in its essential elements. To this
kingdom every thing here relates ; the whole book is but
a prospective view of its conflicts, trials, and triumphs ;
and therefore, of course, in it must be laid the scene on
which all the mysterious beings and actions of the book
228 ITS DIVINE NATTIRK [Lect. XI.
move. It is a picture of the spiritual realities which are
all around us, but whose invisible glory we here in the
flesh find it so difficult to conceive of, and of which
nothing in all the word of God presents such a view as
this.
May the Spirit that gave it open our eyes to see its
truths, and make our hearts to feel their heavenly power !
The whole scene is made up of seven distinct objects.
1 . The throne and its formless occupant. Of Him who
sits on that throne no description is given ;
§. 1. God in its midst. He was above all description. It is only
said He was in appearance lilve unto a jas-
per and a sardine stone; no form appears so as to be de-
scribed; that seems to be concealed beneath the blaze of
its own glories, which alone are visible. Those glories
are compared to the jasper and sardine. The great variety
of the most brilliant colours combined in the jasper, is an
appropriate symbol of the variety of infinite and lovely
excellencies that blend together in the character of God ;
and the blood red of the sardine or cornelian is an equally
appropriate symbol of that justice that pervades, and is
inseparably united with, all His other attributes. He is
known only by the glorious displays of these attributes.
In the very glory of the attributes that reveal Him, He
remains concealed ; yet, by these glories He is revealed as
the Eternal, Invisible, and Incomprehensible One. How
impressive the view thus presented of Him, who " dwell-
eth in the light which no man can approach unto, whom
no man hath seen, nor can see ;" and whose ways are as
incomprehensible as His nature. " How unsearchable
are His judgments, and His ways past finding out!"
2. Secondly, " There was a rainbow round about the
throne." This we recognize at once as
§. 2. The covenant, tlic appointed symbol, ever since the
flood, of God's covenanted mercy toward
a ffillen world. " I do set Mv bow in the cloud, and it
Lect. XI.] AND SPIKITUAL PEIVILEGES. 229
shall be for a token of a covenant between Me and the
earth." The same symbol encircles the sapphire throne
of Ezekiel's vision, the throne of " the appearance of the
glory of the Lord." As it appeared to John, it had a
peculiarity which he describes as "in sight like unto an
emerald." Bright and dazzling as a precious stone, in
all its brightness the green predominated, the well under-
stood emblem oi peace, and gave its shade to all the other
colours. The language of the covenant of redemption, is
the song of the angels at the birth of its surety, " Glory
to God in the highest, and on earth peace, good will
toward men." It is God, in all the majesty of His power,
and the splendours of His Godhead, who reigns in the
midst of His church, with not a single attribute dimmed;
but yet a God who has graciously bound Himself by a
covenant of love, to exercise all the fulness of His attri-
butes in working out the matchless mercy of that cove-
nant, the perfect salvation of redeemed sinners. " Know,
therefore, that the Lord thy God, He is God, the faithful
God, that keepeth covenant and mercy with them that
love Him, and keep His commandments, unto a thousand
generations." " For this is as the waters of Noah unto
Me ; for I have sworn that the waters of Noah should no
more go over the earth ; so have I sworn that 1 would not
be wroth with thee, nor rebuke thee. For the mountains
shall depart, and the hills be removed ; but My kindness
shall not depart from thee, neither shall the covenant of
My peace be removed, saith the Lord, that hath mercy on
thee." While, therefore, the awful splendours of His
holiness and justice fill every heart in His kingdom
with awe, this precious symbol invites them near,
assuring them that mercy has triumphed over wrath;
so that "we have boldness and access with confidence,"
and may "come boldly unto the throne of grace, that we
may obtain mercy, and find grace to help in time of
need."
230 ITS DIVINE JSTATURE. [Lect. XI.
3. The third object accordingly represents those who
compose this kingdom. Round about
redeemed^'^"^"^'''' the thronc are four and twenty subor-
dinate thrones, and on them four and
twenty eklers with white robes and golden crowns. The
word in the original translated " seats" in verse fourth, is
the same as that translated " throne" in the second and
third verses, and would, if so translated, better represent
the oriffinal. Who these elders are, who thus surroutid
the central throne, we learn from this same apostle's
words in the first chapter: "Unto Him that loved us
and washed us from our sins in His blood, and hath made
us kings and priests unto God, even His Father." Also
from the fifth chapter, where they sing the new song to
the praise of the slain Lamb : " For thou wast slain, and
hast redeemed us to God by Thy blood, out of every kin-
dred, and tongue, and people, and nation ; and hast made
us unto our God kings and priests : and we shall reign
on the earth." This was no new view of the character
and dignity of God's covenant people. Even to Israel of
old, at the foot of Sinai, God had said, " If ye will obey
My voice indeed, and keep My covenant, * * * * ye
shall be unto Me a kingdom of priests."^ Paul speaks of
those justified by faith as "reigning in life by Jesus
Christ," and sitting with Him in heavenly places;"^ of
all believers as "having an altar," and as "offering the
sacrifice of praise continually;"^ and Peter, addressing
them, says expressly, "Ye are a royal priesthood." These
elders, then, most certainly represent the true and chosen
people of God in their real covenant character, relations,
and rights. They do not merely represent the glorified
church, but all the royal priesthood of God's people viewed
exclusively in their covenant standing, and their position
in the spiritual kingdom. Hence, their number is twenty-
1 Ex. 19 : 5, 6. « Eom. 5:17. Eph. 2:6. 3 Heb. 13 : 10, 15.
Xect. XI.] AISD SPIRITUAL PEIVILEGE8. 231
four, — two, the proper witnessing number, for each of the
twelve tribes of God's covenant people. They are thus
the beautiful and expressive representative, with their
priestly robes, and their golden crowns, of the fulness,
consecration, and dignity of God's chosen, the member-
ship of the spiritual kingdom. They are your representa-
tives, believer. Those thrones, and crowns, and priestly
robes are yours. That position round and near to the
tlu'one of a covenant God is yours. Such is the place you
occupy in the spiritual kingdom of God. Its purity, hon-
our, power, and nearness to God are indeed, as yet, yours
actually but in part ; but if you are His at all in the
covenant of His love, they shall be yours in actual pos-
session, in all the glorious fulness of blessing and privilege
■which they imply, — yours for ever. Like the few in Sar-
'dis, see that you defile not your garments ; like those in
Philadelphia, " Hold fast that which thou hast, that no
man take thy crown." To this you are encouraged by
the next thing here mentioned.
4. " Out of the throne proceeded lightnings, and thun-
derings and voices." These can only
Providence! ^^ ' ^° represent the bright and powerful dis-
plays of the divine energy in fulfilling
the promises of the covenant, by destroying all the oppo-
sition of earth, and hell, the flesh, and the devil. These
voices, as well as the lightnings and thunderings, are " out
of the throne;"'' they are not there the tumultuous voices of
men, but the manifold words of God. We have here the
mingled energies of His providence and His word — His
word, with its many voices of precept, and warning, and
promise, and comfort. The awful voices of wrath to all
that oppose the interests of this kingdom mingle with the
sweetest assurances of His love to all who submit to it.
Amidst the lightnings and thunderings of His most awful
judgments mingle such voices as these — "I, even I, am
He that comforteth you ; who art thou, that thou shouldest
232 ITS DIVINE NATUKE [Lect. XI.
be afraid of a man thai sliall die, and of the son of man,
that shall be as grass, and forgettest the Lord thy Maker ?
* * * I have covered thee in the shadow of My hand,
that I may plant the heavens, and lay the fonndations of
the earth, and say unto Zion, Thou art My people."
But the combined energies of His providence and Hi&
word, proceeding out of the throne, are not all which He
has in this spiritual kingdom provided for His redeemed.
Mentioned in immediate connection with these, is —
5. The fifth object : " seven lamps of fire burning-
before the throne, which are the seven
§. 5. Divine light, spirits of God." What are these but
the manifold and all-sufficient energies of
the Divine Spirit, pouring forth their searching light and
power through all the kingdom, dispelling all darkness,
exposing all delusion and hypocrisy, and giving to all the
thunders of His providence, and all the voices of His
word, a spiritual efficacy ? In this kingdom there is no
other light than this. The Holy Ghost, by His enlight-
ening power, fills it with the truth, and peace, and joy of
God's salvation. All else on earth is darkness. And
whatever thunderings, and lightnings, and voices of wrath
may proceed from the throne, and make the earth to
tremble, this blessed light of the Spirit of God shines with
unremitting and steady brilliancy over all the spiritual
church. None of the enthroned and crowned elders, or
of those whom they represent, can ever be left in dark-
ness. This Spirit " the w^orld cannot receive, because it
seeth Him not, neither knoweth Him ; but ye know
Him ; for He dwelleth with you, and shall be in you.'^
"If we live in the Spirit, let us walk in the Spirit."
6. The next thing mentioned, and placed in close
proximity to these lamps of fire, for it also
fliiences. "" ^"'^ ^°' was immediately "before the throne,"
was "a sea of glass like unto crystal."
There is throughout a general correspondence between
IjECT. XI.] AND SPIRITUAL PRIVILEGES. 233
these symbols and the typical symbols of the Old Testa-
ment tabernacle and temple; and, indeed, between the
wliole symbolism of this book, and the types, and figures,
and facts of that whole dispensation. But to make this
to be a level, glassy expanse, like the surface of a sea, or
expanse of water, is in utter disregard of this analogy ; in
disregard, too, of the use of the sea as a symbol through-
out this book, and a figure throughout the Bible, of the
tumultuous nations; and not in accordance with the lan-
guage here used, which does not say it was something
like a sea, but a sea made of glass. It was evidently a
magnificent reservoir of purifying influences, like that
nsed in the temple of old. That was expressly called a
sea; it was of molten brass; it contained about 24,000
gallons, or 400 hogsheads ; and was, on account of its
magnitude and splendour, one of the noblest and most
striking objects which then met the eye of the worship-
per, even where all around was so magnificent. It was
devoted entirely to typical purposes, being used only in
the daily purifications of the priests, to fit them for their
approaches to God ; other small and movable lavers being-
used for other and inferior purposes. This picture of the
spiritual kingdom would have been evidently imperfect
without this symbol of the abundant purifying infiuences
provided in it to wash away all the pollutions of the re-
deemed, and to fit these spiritual priests for His worship
and service. But this symbol, presented to the eye of
the apostle, was one of vastly superior magnitude and
glory to that molten sea of the old typical worship. It
was one, indeed, that it was utterly beyond the power of
man, or the capacity of the material, to form, and that
could exist only in the spiritual perception, or the imagi-
nation. Instead of brass, its material was of pure glass,
like unto crystal ; thus indicating the transparent clear-
ness w^ith which the purifying influences of divine grace
are now revealed in this spiritual kingdom. In the Old
14
234- ITS DIVINE NATURE [Lect. XL
Testament church these influences, thougli the very same
in tlieir real spiritual nature, were but dimly revealed.
They were, indeed, known and received only by means of
types and shadows, which, like the brazen sea, while they
contained them, concealed them. Now, the accomplished
facts and clearly revealed truths of the gospel, and the
simple ordinances of a spiritual worship, are, as it were, a
transparent sea of crystal, in which are not only pro-
vided and preserved the waters of life and purity, but by
which their spiritual nature and abundance are clearly
displayed to all His waiting people.
Large, too, as that was, it was nothing to the vastness
of this. In the fifteenth chapter, all the multitude of
those who had been kept clean from the defilements of
worshipping the beast and his image, are represented as
standing on its mighty sides. There, moreover, its con-
tents are, as it were, mingled with fire; both the great
purifying agents in nature being thus united in the sym-
bol, as they are elsewhere united in the Scriptures to
express the purifying power of the Spirit, in the baptism
of water, and the baptism of fire. It is not only by the
gentler power of the word, but by the severer efficacy of
£ery trials, that the saints are made and kept pure. This
is no reservoir that could ever have been filled with
human hands; it contains the immeasurable fulness of the
grace of God. All can have access to it ; all the millions
of the redeemed, and all the ages of eternity, cannot
exhaust it.
This symbol thus presents, in a visible form, the truths
expressed in all those passages of Scripture which teach
the necessity of holiness, and of divine cleansing, to secure
it, and the abundance of such influences provided in the
kingdom of God. "Be ye holy, for I am holy." "With-
out holiness no man shall see tlie Lord." "Not by works
of righteousness which we have done, but according to
Hie mercy He hath saved us by the washing of regenera-
Xeot. XI.] AND SPIRITUAL PKIVILEGES. 235
lion and renewing of the Holy Ghost, which He shed on
us abundantly through Jesus Christ our Saviour." " Christ
loved the church, and gave Himself for it, that He might
sanctify and cleanse it with the washing of water by His
word, that He might present it to Himself a glorious
church, not having spot, or wrinkle, or any such thing;
but that it should be holy and without blemish." " Having,
therefore, these promises, dearly beloved, let us cleanse
ourselves from all filthiness of the flesh and spirit, per-
fecting holiness in the fear of God."^
" O thou afflicted, tossed with the tempest, and not
■comforted," see here the exhaustless fulness of sanctify-
ing grace ! I know you feel weary often with the agony
of the spiritual conflict. The struggle with corruption
within, and temptation without, leaves you sad and faint.
You sigh for holiness, and peace as its fruit. You long
from this body of sin to be free. Remember this sea of
glass, these matchless and all-sufficient purifying influ-
ences of the kingdom of God, now so clearly, so transpa-
rently revealed. The Word has been made flesh ; His
glory revealed: a fulness of grace and truth. "And of
His fulness have all we received, even grace for grace."
In the constant, prayerful use of His word, and all the
•ordinances of His church, you are dwelling on its brink.
Oh, bathe in it your polluted soul. It will make the
foulest clean. No plague, no palsy, no leprosy of sin, can
resist its efficacy. Wash, wash daily, and live, and rejoice.
The only remaining object in this scene is one of ex-
ceeding interest: the four living creatures which stand
nearest the throne, and lead in the worship of the spiritual
kingdom. These will form the subject of succeeding lec-
tures. In the objects already considered, however, we
have some of the main features of this kingdom : enough
to feed our faith and animate our love, and to encourage
1 1 Pet. 1 : 1.5. Heb. 12 : 14. Tit. 3 : 5, 6. Eph. 5 : 25-27.
-2 Cor. 7:1.
236 ITS DIVINE NATURE [Lect. XL.
the heavy laden sinner to enter in and be saved. Here
is the throne of Jehovah, spanned with the rainbow of
the covenant, revealing Him as displaying the glory of
His attributes in working out its gracious purposes; here
are redeemed sinners in their pure and priestly robes^
and with their crowns of glory, on their thrones of spirit-
ual dominion and dignity ; mighty thunderings, and light-
nings, and voices of God's providences and word are
issuing from the throne to secure its safety and triumph;
the all-searching, divine light of the Spirit of God per-
vades and illumines it; and with this, in inconceivable
fulness, are the strangely mingled waters and fires of
spiritual purification.
Now, this is not a picture of the heaven to come, let it
be remembered. That is very difier-
leges ""^^"^^ ^"^^' ently represented in the New Jerusalem.
No purifying sea will then be needed to
wash away pollutions; that will have accomplished its
work. This is a picture of what now is, a j^icture of
the present spiritual position, and relations, and privi-
leges of the children of God. It represents the invisible
church in its true nature, viewed as entirely distinct and
apart from the world, with which, in actual life and to
human eyes, it is so intimately mingled. The Holy Spirit
has here clothed the precious truths and doctrines else-
where taught with a visible form, so that, by these sen-
sible images of glory, our hearts miglit be more deeply
impressed with the surpassing excellency of things unseen
and spiritual. It would be well for us if this symbolical
picture of our state and privileges could be ever before
our minds. It would help us in the midst of earthly vani-
ties to perceive the higher glory of that spiritual world
to whicli we belong. We shall realize this vision just in
proportion as we enjoy spiritual influences — as we daily"
live and walk in the Spirit. With this power filling the
church and our hearts, we shall know what it is to sit our
Lect. XI.] AND SPIRITUAL PRIVILEGES. 23T
the thrones of the crowned elders; what it is to gaze upon
and approach the awful throne of our covenant and re-
deeming God ; and to stand unmoved amidst the thunders
of His judgments, to walk in the light of His Spirit, and
the beauty of holiness. We shall know better than any
commentator can teach us, the meaning of Paul's lan-
guage of adoring gratitude : " Blessed be the God and
Father of our Lord Jesus Christ, who hath blessed us
with all spiritual blessings in heavenly places in Christ;"
"who hath raised us up together, and made us sit together
in heavenly places in Christ Jesus." Let us, then, more
earnestly labour and pray for richer effusions of the Spirit
on the church, that our spiritual experience may corres-
pond more fully to our higher position and relations.
"When the Lord shall build up Zion, then shall He
appear in His glory."
Thus, too, does God teach those who are living only for
this world, the reality and glory of His kingdom. These
spiritual and unseen things have a glory and a perma-
nence, a reality that no earthly and material things can
possess, and which no earthly objects can even represent
fully. How fearfully and fatally mistaken those are wlio
are living only for the present world, and slighting the
unseen and the eternal, a few days or years will terribly
convince them. " The things which are seen are tempo-
ral; but the things which are not seen are eternal."
LECTURE XIL
THE SPIEITUAL LIFE.
Eev., Chap, iv; 6-8.
" And in the midst of the throne, and round about the throne, were
four beasts full of eyes before and behind. And the first beast was
like a lion, and the second beast like a calf, and the third beast had a
face as a man, and the fourth beast was like a flying eagle. And the
four beasts had each of them six wings about him ; and they were full
of eyes within."
¥E are not l3rntes ; we liave souls that shall never die.
We are indeed allied to the brute creation, and to this
visible world, by our bodies ; but by our souls we are still
more closely allied to the unseen and spiritual world, and
to God Himself. Of that invisible world, our souls form
a part; in it lie all our highest interests. We are in just
as close and constant contact with it as with this visible
world. And yet such is the infirmity of our fallen nature,
that the concerns of this perishing world, to which the
body belongs, hides from our view that greater world to
which our souls belong. Surrounded with visible things,
and pressed by bodily wants, or the cares and evils of
social life demanding constant attention, and obtruding
themselves upon us even when from very weariness we
seek to escape them, we find ourselves continually
dragged down to earth, and all our thinking chained fast
to its little and temporary interests. These two interests
were designed to be perfectly harmonious, and if kept in
their true relations, would have been so. But now the
inferior excludes the superior; the care of the soul gives
238
Leot, XII.] ITS SPIKITCTAL LIFE. 239
way to the care of the body ; the creature shuts the Crea-
tor out of the heart; and the eternal realities of the
spiritual world lose all their power. " Man that is in
honour," — by the possession of a rational and immortal
nature, — " and understandeth not, is like the beasts that
perish."
This debasing and fatal infirmity, even when we are
most deeply sensible of its guilt and
symboir'^" " ^^^ ruiuous rcsults, we find it most diflicult
to resist, so as to rise to the habitual
spiritual mindedness which is life and peace. To do this
is the triumph of that faith which is the substance of
things hoped for, the evidence of things not seen. But
such a faith implies a far clearer and more vivid concep-
tion of things spiritual thau we generally possess ; such a
vivid perception of their glory and present importance as
sense gives us of the material things around us.
Now it is to secure this very impression, with some-
thing like this sensible vividness, that much of God's
revelation is peculiarly adapted. The Spirit of God here
wonderfully helps our infirmities ; and one reason, at least,
why these infirmities so continue to enfeeble us, is because
we so much neglect some of His teachings. The whole
sacrificial and ceremonial institutions of the Old Testa-
ment are such helps ; so, also, are the sacraments of the
New Testament. The same end was designed to be pro-
moted by these symbolical pictures of these spiritual reali-
ties in this book. Here the Spirit helps us, by clothing
these unseen verities in material forms, describing them
by sensible images, such as, being retained in the imagi-
nation, must effectually, by their surpassing glory, weaken
the force of all visible and sensible things over the heart.
Let us, then, ponder well these strange sights presented
to the apostle in Patmos, that so feeling the powers of
the world to come, we may, in this particular at least,
realize the blessing promised to those who study this book.
240 rrs spiritual life. [Leot:. Xli.
While these remarks apply to all the symbolical teach-
ings of the Spirit, they hav^e a peculiar force and appro-
priateness in connection with this picture of the spiritual
kingdom, and especially with this most remarkable of all
the symbols in it, those »four living creatures.
No more strange, mysterious, and unearthly object was
ever presented, even to the spiritual
§. Meaning of these ..„,. .,
living creatures, visiou of the inspired prophets, than that
described in these verses. The reason
is obvious. No more strange, mysterious, and unearthly
thing is to be found in the whole range of created being,
than that which it is intended to represent. It is nothing
less than a visible picture of what the boldest human
imagination would have pronounced impossible to be re-
presented by a visible image : It is a symbol of the life of
God in the soul of man, of the spiritual life of re-
deemed sinners. Or, to express the same idea in a some-
what more concrete form, as it presents itself in those who
possess this life — it is human nature as redeemed and regene-
rated, united to Christ, and made partaker of the divine
nature. It presents that life in its true nature, and, of
course, in its full perfection. This nature can only be
very imperfectly understood, as it is seen in imperfectly
sanctified souls. This life, as wrought in the believer's
soul by the Spirit, in uniting him to Christ, and sustained
there by that Spirit, is the same in its nature now, as when
at last it reigns supreme in the soul ; but the soul itself in
its actings now cannot show this nature fully while sin
still pollutes it. We can only know what it is now, by
considering it apart from the sinful imperfections which
still influence the heart; and considered thus by itself, it
is the same blessed and glorious thing in the struggling,
and in the triumphant saint. In this symbol, then, we
have a picture of that life in Christ which the believer
now enjoys in part; and which will at length pervade his
whole nature, when it shall have destroyed sin in the soul.
:1,ECT. XII.] ITS SPIRITUAL LIFE. 241
•and finally by the power of the Spirit dwelling in him, shall
-have quickened his mortal body by a glorious resurrec-
tion. It is, therefore, appropriately presented as the last
of these symbols, which together set forth the nature and
blessings of this spiritual kingdom, the crowning result of
them all. A present and reigning God, His eternal cove-
nant, royal and priestly privileges, divine protection,
divine light, and purifying power, are the great ideas set
forth in the previous symbols. These, however, essential
and precious as they are, would give a very imperfect idea
of this spiritual kingdom, without this spiritual life, the
very design and result of all its other blessings, and the
very essence of its existence.
That this is the glorious and hidden thing set forth to
our view in this symbol of the four living creatures, is not
-a matter of fanciful conjecture, nor does it rest on the
perception of accidental or arbitrary analogies ; but on a
careful examination of the history of this symbol through-
out the Scriptures, and on the natural, and necessary, and
Scriptural interpretation of their properties and forms.
That it cannot represent angelic intelligences is made
certain by what is said of them in chap,
tio;. ^''" " '''''""' 5:8,9. They are there united with the
four and twenty elders in worshipping
•the Lamb ; and join with them in those words of the new
song, "Thou hast redeemed us to God by Thy blood,
out of every kindred, and tongue, and people, and na-
tion," They must, therefore, represent the redeemed, or
something essential to them; and yet they must mean
something entirely different and distinct from the four
and twenty elders, though in perfect harmony and union
with them. Since the elders represent the personal dig-
nity and priestly privileges of every individual believer,
if this symbol represents their spiritual life — that life
which they have only in God, which is hid with Christ in
God — then these conditions are fully satisfied ; both sym-
242 ITS SPIRITUAL LIFE. [LecT. XII.
bols are necessary to represent the redeemed in their
complete character and standing in the kingdom, and
each represents a perfectly distinct idea. •
I. The whole Scripture history of this symbol is con-
sistent with this view, and demands it..
§. L History. That history is co-extensive with the
history of redemption as revealed -to
man. These living creatures were, in everything essen-
tial, in everything distinctive, indeed, no new thing to
the apostle. He would at once recognize in them the
same mysterious forms that Ezekiel saw suj)porting the
display of the divine glory revealed to him by the river
of Chebar. They differed, indeed, from those in some
particulars; but these were only in the manner in which
these animal forms were combined, and the number of
their wings: these animal forms are the same, and there
is the same unnatural and unearthly profusion of eyes and
wings. They are so nearly alike, that it is impossible
they should be symbols of different truths. But those
which Ezekiel saw, he expressly declares were the cheru-
bim, and all through the tenth chapter he so calls them.
" And I knew that they were the clierubim."^ This
identifies them in character with those figures that were
attached to the mercy seat that covered the ark, and
between which the glory of the God of Israel dwelt;
which were also wrought all over the inside of the taber-
nacle and temple. They are thus identified also with the
undescribed objects or beings placed at the gate of the
garden of Eden, to keep the way of the tree of life, when
our first parents were excluded from it.
From tlie very moment, therefore, that man was turned
out of Paradise, and his only hope was
§. Co-extensive with ^he promisC' of a redemption that should
the history of redenip- , . , .
tion. restore him thither, was this symbol
presented to his view. And all through
the ages and changes of the old dispensation, until Christr
i-Ezek. 10:. 20..
Lect. XII.] ITS SPIRITUAL LIFE. 243
came and wrought out this redemption in our nature, and
carried that nature in triumph and glory to His throne, as
an eternal bond of union and fountain of life to His peo-
ple, this same symbol is always kept before the eye of His
waiting church, as if it were the very embodiment of its
highest liopes. Now, here, at the very close of revelation,
when the types of the Old Testament, and their antitypes
in the New, are gathered up into one glorious view of the
unseen realities of the spiritual kingdom of God, this
same mysterious form stands out more fully developed,
and more distinct in all its parts, than ever, and placed,
as we shall see, in immediate connection with the whole
history of the future conflicts of the church, until grace
is lost in glory, and conflict crowned with eternal tri-
umph. It must, then, have been intended to represent
some great essential truth in regard to the kingdom of
God, something that entered into its very nature, involved
its very existence, embodied the highest hopes of man in
every age, and to which God designed that the eyes of
His church should always be directed. What could this
be but human nature redeemed and regenerated — the life
of God in man !
In every place in which this symbol is mentioned, this-
meaning is perfectly appropriate, and in some the only
one it can well bear. The following are all the cases and
connections in which it is found in Scripture, viz :
1. It was placed at the gate of Paradise after the fall,
together with a flaming sword, to keep the way of the
tree of life.
2. It was united at each end into one piece with the
mercy seat upon the ark.
3. It covered the interior of the tabernacle and temple ;
and additional figures of it were placed in the Most Holy
place of Solomon's temple.
4. It is spoken of in several places as the dwelling and
chariot of God. 2 Sam. 6:2. 2 Kings 19 ::15.. Ps.
244: ITS SPIRITUAL LIFE. [Lect. XII.
18 : 10; 80 : 1 ; 99 : 1. [Dwelling between = Heb. In-
habiting.]
5. It supported the chariot throne of the glory of the
Lord in the vision of Ezekiel.
And in this book of Revelation :
6. It appears in the midst of the throne and round
about the throne.
7. It never ceases to praise, day and night.
8. It leads the service of the twenty -four elders. Ys.
9, 10.
9. It joins in^ the song of the redeemed, being there
•named first, as if leading it. Chap. 5 : 8, 14.
10. It calls for the agencies used by the Lamb for
subduing the world. Chap. 6:1,3, 5, T.
11. It gives the seven last plagues to the seven angels.
Besides these uses of this symbol, there is only one
other place where the word "cherub" occurs. That is in
£zek. 28 : 14, where it is evidently used as being an ob-
ject of surpassing glory, as a figure to illustrate the ex-
travagant pride of the king of Tyre, and can have no
influence, therefore, in determining its symbolic meaning.
Now look at all these uses. What was it preserved
and secured to fallen man a place in the Paradise of God,
but redemption unto a new life ; and how else can he
regain possession of it but by this new nature, this spiritual
life ? What else than a regenerated life keeps the way
of tlie tree of life ?
The mercy seat upon the ark represented Christ as our
satisfaction to the law; what could the cherubim of gold,
united with it into one piece, represent, but redeemed
and regenerated humanity in union with Christ ; in other
words, that new spiritual life that is the necessary result
to the redeemed of the satisfaction of Christ ?
As covering tlie whole inside of the tabernacle and
temple, as indeed being wrought into the whole of the
precious inner curtains, which really constituted the taber-
liECT. XII.] ITS SPIRITUAL LIFE. 245
nacle proper, the other curtains being only coverings, it
seemed to constitute His whole dwelling place: what, then,
could it represent there but the multiplication of that
spiritual life in the boundless multitudes of regenerated
natures, which constitute His whole redeemed church, His
spiritual temple, and the body of Christ ?
As a symbolic support for the manifestation of Jeho-
vah's glory, in inseparable connection with which that
glory always appeared and moved, as in Ezekiel's vision,
it had its most beautiful and striking significance in this
spiritual life with which, in His church, God's glory is
only thus connected and displayed.
And the position which they hold here, and through-
out this book, is one that brings them into similar, if not
the very sanfe connection, with the throne. " In the throne^
and the circle of the throne^'' is the literal translation of the
words of the passage before us.* It most naturally ex-
presses the closest possible connection with it without
being on it. Is there any creature so near and intimately
connected with the manifestation in the church of God's
glory, as the " new creature," the spiritual life of the
redeemed, the life they enjoy in virtue of their union with
Him who has borne their nature to the throne, and which,
therefore, comes to them directly from its fountain in the
throne ?
It is characteristic of this spiritual life, that its very
nature is praise, and that it, and nothing else, prompts
and leads the worship of the members of the spiritual
church, the royal priesthood of saints.
* The Greek here will not properly bear the meaning which some com-
mentators give these words, ' ' Between the throne and the circle [i. e. ,
of the elders] around the throne." This would require the word XfJxXo}
to be in the gen., as TtOTa/MU in Rev. 22 : 2. May not the words na-
turally imply that as the throne was lifted up, they were within the cir-
cumference of it and under it, and so corresponding exactly to their
position in Ezekiel ?
246 ITS SPIRITUAL LIFE. [Lect. XII.
It is finally this spiritual life which demands for its full
perfection in all the body of His redeemed, all those great
providential agencies which the Lamb employs as He
breaks the seals of God's hidden pm-poses, and unfolds
the plan of His providence; it is this, too, which gives
forth to the angels of the seven last plagues, those vials
of the wrath of God, for the final destruction of all incor-
rigible wickedness — vials which have been filled by their
hatred and violence toward this spirituail life of God's
redeemed.
Having thus examined every relation and connection
in which this symbol is used, and finding this view of its
meaning fully sustained in every case, and believing that
none of the other meanings which have been assigned to
it are so sustained, whether that of angels, of the whole
renovated and redeemed creation, which is but a neces-
sary result of it, or of the ministry of the church, we feel
authorized, with others who have virtually presented the
same meaning, to regard this as fixed and settled, as much
so as any symbol can be. It is a visible presentation of the
great idea of the spiritual life, which shall at length
pervade every redeemed soul in the kingdom of God.
II. Secondly, it will give still further confirmation to
this view, and help us toward the rich prac-
§. iL Adaptedness. tical Icssoiis it coutaius, to cousidcr the-
perfect appropriateness of this symbol to
set forth the divine properties and excellence of this
spiritual life.
This life is something entirely beyond the range of
nature. It has its seat deep in the soul renewed by
God's Spirit. It does not make the heart throb any more
vigoronsly ; it gives no more nourishment to the blood,
or tension to the nerves, or vigour to the brain. It dis-
plays not its transcendent excellence by feats of intellect,.
or flights of fancy, or triumphs of genius. Hence, men
■whose vision takes in only the present world ignore it,.
Lect. XII.] ITS SPIRITUAL LIFE, 247
and regard the claimant of it as a visionary enthusiast or
impostor.
The very symbol shows that it is something that human
imagination could not have conceived, much less human
or natural power have created. It is something higher,
nobler, and more enduring than anything man ever
dreamed of in the wildest flights of his fancy and ambi-
tion, Nothing among all created living things can
adequately represent it.
Hence the Spirit takes the forms of the four most per-
fect living creatures on earth which together would com-
bine all creature excellence. They are the four leading
representatives of the four chief classes into which, for
common purposes, men divide the liighest and noblest of
the animal creation. For this same reason, too, each of
these forms has been taken, in the common language of
men, and also in Scripture, to figuratively represent some
-of the highest moral properties. The lion is the highest
type of courage and power: "the righteous is as bold as
a lion ;" the ox, of patience and submission ; the human
face, of benevolence and intelligence; and the eagle, of
soaring devotion and elevation above the world: "they
shall mount up on wings as eagles," Together, then,
these four become an apt symbol of all perfections of
created being : of a life that combines all the highest ex-
cellencies of which created life is capable.
But still further to intensify the idea of this life, and to
show how immeasurably it transcends all manifestations
of earthly life, each of these living ones is full of eyes,
before, and behind, and w^ithin ; and covered with wings,
having six each ; indicating the most perfect perception
•of God's will, and sleepless vigilance, and untiring energy
in doing it. We have, then, in this symbol, the very
image of the divine perfections, so far as a creature can
possess them : the life of God in the soul. Could any
language, or any other conceivable forms, represent with
248 ITS SPIRITUAL LIFE, [Lect. XII.
sucli vividness and force as this does, the infinite excellence-
of this spiritual life ?
By this symbol three leading properties of this spiritual
life are distinctly and prominently set forth, by which it
is perfectly described : holiness, divine knowledge, and
unwearying activity.
This is its very nature. No one living form could even
imperfectly shadow this forth. Four are
§. Holiness. here required to do it ; four different
natures, each setting forth one of its car-
dinal constituent elements, and, together, including every
moral excellence. Here is lion-like courage in doing the
will of God in the face of all difficulties and enemies ;
perfect meekness and humility, submission to the divine
will; love to man as a brother ; and eagle-like devotion
to God, and communion with Him. What more can there
be ? To the perfect idea of holiness not one of these can
be wanting; with these united, nothing can be wanting.
It is by these that the various aspects of the new nature,
the spiritual life, are manifested. Your temper and life
must present these four distinct faces and forms of moral
excellence, or you have no life in you, at least no evidence
of it.
This new life has a power of spiritual perception, a
capacity to know divine things, entirely
§. Divine knowledge, ^ ^^ ^^^^ ^aturc or intellect, however
or spiritual insight. J '
enlarged. It is but the same thing ex-
pressed in such language as this : " The secret of the
Lord is with them that fear Him, and He will shew them
His covenant." " Evil men understand not judgment ;
but they that seek the Lord understand all things."
"Now we have received not the spirit which is of the
world, but the spirit which is of God, that we might
know the things that are freely given to us of God."'
" The natural man receiveth not the things of the Spirit
of God, for they are foolishness unto him ; neither can he
Lect. XII.] ITS SPIRITUAL LIFE. 249^
know them, for they are spiritually discerned. But he
that is spiritual discerneth all things, yet he himself is
discerned of no man," " Ye have an unction from the
Holy One, and know all things. The anointing which
ye have received of Him abideth in you, and ye need not
that any man teach you ; but as the same anointing teach-
etli you of all things, and is truth, and is no lie, and even
as it hath taught you, ye shall abide in Him."^
Just in proportion as your soul is full of this spiritual
life is it covered with eyes, to perceive the beauty of truth,
and its adaptation to your wants, and in the same propor-
tion is it secured from all error. From this there is but
one sure preservative, a vigorous spiritual life, securing
sleepless vigilance, and a quick perception of the divine
will. ~No intellectual acumen, no logical acuteness, can
secure the soul from destructive error.
This is another of these leading properties of the life
of the Spirit. It belongs to the very
§. Untiring activity, nature of this Spiritual life, that it should
never weary in exercising the functions
of praise and obedience. We, alas, even the very best of
God's children here, are apt to be soon wearied when the
service is hard, for we as yet very imperfectly feel the
power of this new life; the numbness of our natural estate
of death still clings to us ; but when it shall pervade the
soul, filling every emotion and desire, then shall we serve
as the angels do in heaven. Just in proportion as your
soul is now under the power of this new life, is it full of
wings, ever ready to fly promptly to do His will, never
tiring in His sweet and blessed service.
This spiritual perception and untiring activity, is in-
separably and equally connected with every form and
manifestation of holy character. It directs and controls
as completely the perfect development of holy courage
1 Ps. 25 : 14, Prov. 28 : 5. 1 Cor. 2 : 12, 14, 15, 1 John 2 : 20, 27.
■250 ITS SPIRITUAL LIFE. [Lect. XII.
and humility, as of love and communion with God. In
tliis respect, the four living creatures were alike. All par-
tial developments of Christian character arise from retain-
ing and cherishing in the heart some desire or temper
which obstructs the growth of this life in that direction.
The crowning excellency of this life is, that it is eternal.
These living creatures are in immediate connection with
the throne. This life is beyond the reach of all earthly
and Satanic foes. They are with the Lamb, who is also
in the throne, and in their midst, (chap. 5, 6.)
" Your life is hid with Christ in God ; and when Christ,
who is our life, shall appear, then shall ye also appear
with Him in glory.'"
Until then, however, our experience of this life in its
power and joy must be very imperfect, and marked by
many vicissitudes. It has only entered your soul. It does
not reign there alone; the power of that spiritual death
from which it has plucked you, is still most fearfully felt.
Now its presence is manifest by the spiritual conflict. If
you are conscious of the struggle, if you have eyes to see
the preciousness of Jesus, and winged desires to seek and
do His will, you have begun to feel its transforming
power, and shall at length enjoy its unutterable bliss and
gloiy. The eyes, now so feeble, shall gaze into the depths
of knowledge and glory ; no more on fainting limbs and
trembling steps will you serve Him as a weary pilgrim,
but on wings of unmingled love and joy be borne upward
and onward for ever, through the enlarging fields of glory
and of service.
Finally, we see why these symbols are so mysterious,
so perfectly unique, without any coun-
ous. ^ ^° ^^^ ^"" terpart in nature, and as material exist-
ences not only impossible, but incon-
ceivable. It shows that the life they represent is deeply
1 Col. 3: 3, 4.
IiECT. XII.] ITS SPIRITUAL LIFE. 251
mysterious, inconceivably glorious, and full of all perfec-
•tions compatible with our nature ; infinitely beyond any
rthing of which we can form any conception. The very
mysteriousness of these images, and the utter impossibility
of conceiving even of them as actual existences, is the very
thing tliat makes them represent more completely the
truth expressed by the apostle Paul, "Eye hath not seen,
nor ear heard, neither have entered into the heart of
man, the things which God hath prepared for them that
love Him; but God hath revealed them to us by His
Spirit."
There is such a life. It may be ours. It must be ours,
or we can have no part in His spiritual kingdom. It must
be ours, or we must die the second death. We cannot
work it up in our own hearts. God the Spirit alone can
bestow it. It is "born not of blood, nor of the will of
the flesh, nor of the will of man, but of God." "Except
a man be born * * * of the Spirit, he cannot enter into
..tlie kingdom of God."
LECTUliE XIJI.
THE SPIKITUAL LIFS : ITS GLOKY, CLAIMS, ANI>
PRIVILEGES.
Eev. , Chap, it : 6-8.
THESE living creatures, so unlike all earthly exist-
ences, are representatives of a life nnlike and above-
all earthly life. It is not, however, the life of angels, or
of some other highly exalted beings in some distant
regions of God's great universe, but the new life of every
new boru soul, of every converted sinner. This life, ex-
isting as it does here in the flesh, in a soul still beset wnth
native corruptions, and in constant and deadly conflict
with them, exhibits but very imperfectly its glorious na-
ture and mighty powers. Even to those of us who feel the
deep throbbings of this blessed life, and its daily strug-
gles with indwelling sin, its excellence but dimly appears.
To know this we must contemplate it, not as obscured
and obstructed by our corruptions, but apart, in its own
high nature and powers, as tlie work of the Spirit of God.
The germinating shoot that 1ms just burst forth from its
shell, and is yet struggling with the clods upon it, can
give to the mere observer a very faint idea of the powers
and capacities of the life that is working in it. Only as
he considers its nature, and principles, and gradual de-
velopment, and perfected results, can he know the life of
the acorn or the oak. To aid us in forming distinct,
vivid, and impressive conceptions of the spiritual life, this
strange symbol, as we have already seen, was given, that
in gazing on it " we might know the things that are freely
252
Lect. XIII.] GLOEY, CLAIMS AND PRIVILEGES. 263-
given to us of God." Its general meaning has been
shown in the last lecture. But its unique and compli-
cated character, and the vast importance and compre-
hensiveness of the truth it represents, fully ^'ustifj a fur-
ther exposition, in order to unfold its practical value to
the believer. This we shall do in this lecture, under these
two leading heads, the glory of tliis life, and its claims
and privileges.
I. This symbol sets vividly before us the true glory
of this hidden life, and so the infinite
excellence of true religion. As a
hidden thing, it is desj)ised, its very existence doubt-
ed, and its glory always obscured by the obtrusive
pomps and noisy bustle of this visible world. The greater
the necessit}', therefore, for the believer and unbeliever
both to reflect much on it. It has a glory that trans-
cends all earthly things ; and this is manifest in three
particulars: its likeness, its origin, and its results. It
bears the divine image, it springs from divine power and
blood, it secures the highest blessedness.
It is the real image of God. Life, even in its lowest
forms, is a mysterious thino;. Yesetable
§. 1. Image of God. ,., ' ^ '\ ^ ^
life, as it developes itself from the tiny
germ, and expands by the force of some unseen power
into that same complicated system that first produced it,
of trunk, and branches, and foliage, and flowers, and fruit,
with all their secret vessels and circulating juices, is an
object of deep interest. Animal life, with its still more
complicated forms, and higher functions; and intellectual
life, with its yet far loftier powers of thought and feeling,
in all their inscrutable operations, are still deeper myste-
ries. No human penetration has ever been able to unfold
this hidden mystery of life in any of its forms ; while yet
its existence, its laws, and operations constitute the chief
glory of God's creation. "What would all creation be
without it, but the unbroken stillness and sameness of a
254: GLORY, CLAIMS AND PRIVILEGES [Lect. XIII.
creation of death ? The child and the philosopher are
alike interested in it, and alike baffled in the attempt to
penetrate its secrets.
But the life of a new-born soul, the spiritual life, is
something far higher than the highest of these. It is as
much more excellent and glorious than they, as the very-
image of God, His moral image, is more glorious than the
material work of His hands. This is its very essence.
With all the scepticism of men w4io limit their views to
the forms of life which this world alone presents, we really
know more of the nature of this highest life than we do,
perhaps, of life in any of its lower forms. It is the im-
press of God's moral perfections stamped by His own
almighty power on the intelligent soul. These moral
perfections are His chief glory. Holiness is but the sum
of these. This gives to every other perfection its bright-
est radiance. When God promised to Moses that won-
derful vision of His glory on the mount, it was in these
words, " I will make all My goodness pass before thee,"
where goodness is but another word for all moral excel-
lence, the good. Take away the justice, truth and love in
which this consists, and immediately boundless power and
knowledge, instead of being objects of admiring love, if
conceivable at all, would be inconceivably monstrous and
horrible. Without it man becomes a moral monster. His
high intelligence is only a ruin, a mighty force without
control, blind and destructive. " Wandering stars," the
apostle calls such, " to whom is reserved the blackness of
darkness for ever." Like some one of the heavenly
bodies, broken away from its central sun and prescribed
orbit, and sweeping on farther and still farther into the
unknown regions of darkness and death, with the same force
that would have borne it for ever onward in its original
path of light, is a soul destitute of spiritual life. It is an
Anomaly in God's creation, just such as the devils are.
Without this life of holiness, man, with all his powers, liis
Lect. XIII.] OF THIS LIFE. 255
immortal, intelligent natm*e, is, in the fullest and most
dreadful sense, dead, morally and spiritually dead, insen-
sible to, and incapable of, being influenced by that which
is God's chief glory, and his own highest end and only
happiness. And yet such may the reader of these pages
be. Such certainly are we all by nature. "Dead in
trespasses and sins," "alienated from the life of God,"^
is the expressive language of the Iloly Spirit. Now the
life that can ti'iumph in man over this moral death, and
which alone can guide, control and bless his intelligent
and immortal nature, and make it like God, must trans-
cend all other life in glory, as much as this mysterious
symbol transcends all living creatures.
2. Accordingly, this life has its origin in a new creation.
One kind of life cannot originate another.
§. 2. Its origin. i i i /> . . ^ . t «
Vegetable life cannot intensify itseli
into, or work out, animal life ; and brute force cannot
generate intellectual power. Hence, this life has its com-
mencement in the soul, in what the Scriptures call a new
birth, a regeneration, a resurrection. ""We are His work-
manship, created in Christ Jesus;" "quickened together
with Christ." "Ye must be born again." It is this
which adds so much to the mystery of this life and its
interest. It is something superadded to our fallen nature.
It is the recovery of a life once entirely lost ; the restora-
tion of a nature totally ruined. It is that same wander-
ing, dark, frozen, and ruined orb that had burst away
from its place, and was sweeping on to a still more fright-
ful ruin, seized in its helpless course by the same mighty
hand that formed it first, and by that brought back to its
true orbit, under the light and power of its redeeming '
God. The marks of its past ruin are on it, and must
remain there for ever, but will remain only as a testimony
to the mighty power that seized and restored it ; and will
1 Eph. 2:1. 4 : 14.
256 GLORY, CLAIMS AND PRIVILEGES [Lect. XIII.
make it among all its living sister orbs for ever the most
attractive and illustrious object of them all. And this
for the simple reason that it is a new creation. In all the
universe, no object has gathered upon it so much of the
glory of creating power and love as a redeemed sonl.
Not only is this new life as much God's work as the
natural life, it is the brightest display of His creating
love. Its dependence, too, on the secret, constant influ-
ences of the Holy Spirit is just as complete as that of the
natural life on God's providence. What could so ade-
quately picture to our view such a "new creature," such
a restored life, as these new and strange creatures of sur-
passing powers, unlike all other creatures of God ?
This, however, is not the full view of its origin. The
mystery and glory of this life, in this respect, are still
further shown in the great truth of revelation, that it not
only requires God's almighty power to create and sustain
it, but required His redeeming blood to procure and jus-
tify the exercise of that power. God the Son must
become incarnate, suffer, and die, that God the Spirit
might descend to work this life in the soul. That pre-
cious blood must extinguish the curse, before this new
creating power could extend the priceless blessing. This
life, then, has its highest actual origin, its procuring
cause, in redeeming love. It is constantly represented as
the result of union with Christ, our risen Redeemer and
Surety, who, by His death, abolished death for His people:
so that His life is ours ; He lives in us ; we are one with
Him, by His Spirit dwelling in us, as the branches are
one with the vine, and sharers of the same life. The glo-
rified humanity of the Son of God becomes thus the ever
living source of this life, and, therefore, also the divine
pattern, according to which the Spirit is forming it in His
people. "Your life is hid with Clu-ist in God." Hence,
its symbol bears the image of divinity, as far as a crea-
ture can, and has its proper place in the throne and with
Ijeot.xiii.] of this life. 257
the Lamb, in tlie dwelling-place of Divine sovereignty
and redeeming love. There in Christ it stands, the high-
est monument of creating power and atoning blood.
3. In its results upon our poor, ruined nature, this life
cannot but exhibit its matchless glory.
§. 3. Results. . . . 1 ,
it IS the very consummation m the soui
of the mighty work of redemption, by which is presented
to the universe the brightest display of the glory of God.
Its first faint throbbings of repentance and faith are the
Iblessed beginnings of salvation from sin and from death.
Even in its feeblest state, it has eyes to see the glory of
God everywhere, and to admire the beauty of holiness;
and wings of love to make obedience to God its easy and
.spontaneous movement, no longer the forced service of
:an unwilling heart. Its prevalence and power in the
'church on earth will be the destruction of all the outward
forms of error and delusion, which, in beautiful symbolic
Iharmony with this vision of the life, are in this book
'represented in strong contrast to these living creatures,
as wild beasts of monstrous and dragonjike forms, de-
vouring the church of God, and ruling over the helpless
•nations. Its complete perfection in the soul will be per-
fectly to know and to do the will of God, as the angels
do in heaven. Its full consummation in each believer
requires and secures ~the redemption of the body also from
the power of death. For "if the Spirit of Him that
raised up Christ from the dead dwell in you. He that
raised up Christ from the dead shall also quicken your
mortal bodies by His Spirit that dwelleth in you.^^ Its com-
plete realization cannot be until the body, redeemed from
the grave, and reunited to the glorified Spirit, and both
made like unto the glorified Redeemer, shall, in all the
ages to come, show forth "the exceeding riches of His
grace, in His kindness toward us through Christ Jesus." Its
full manifestation, therefore, will be at that most glorious
sepoch, for which a whole creation is represented as long-
258 GLOEY, CLAIMS AND PRIVILEGES [Lect. XIII.
ing, and groaning, and travailing in pain together until
now, " the manifestation of the sons of God :" when " the
creature itself shall be delivered from the bondage of
corruption, unto the glorious liberty of the sons of God."
Then, as the death glanced from man himself upon all the
earth, and creatures subject to him, so this life shall pour
its indirect blessings and glories all over and through a
renovated world.
Such are the unspeakably glorious results of this life.
They are results in glory and magnitude worthy of its
origin in almighty power and redeeming blood, and con-
sonant to its glorious nature : the life of God in the soul..
Of such a life only such living creatures as this divine
symbol presents to us could furnish any adequate repre-
sentation ; and in all the wide universe there is no other
real object that so combines mere human and creature
with truly divine properties, as to make it truly answer
to the apparently inconsistent and impossible properties
of these living creatures. The new life of God in the
soul does this fully. Make yourself, then, believer,,
familiar with these strange symbols. They will help to
impress upon you the glory of this life, and to transform
you into it. Their very strangeness will keep you in mind
how widely this life differs from the mere life of nature..
But its practical bearing will be more fully unfolded still
in our other topic.
II. The claims and prwileges of this new and heavenly life..
These are here vividly pictured. This
§. II. Claims and it i.i,j? • iA •ijji'i.
privileges. symDol scts Deiorc US With special deiimte-
ness the holy perfections which we are
most strenuously to cultivate in our daily walk, and also
the abundant spiritual power provided for their cultivation.
1. It helps to remove any obscurity that may rest on
the idea of true holiness in minds so filled
§. 1. Holiness. itttti ti ^ . tt
and blinded by earthly things. It does
this by presenting, in a definite and impressive form, the-
Lect. XIII.] OF THIS LIFE. 259
indispensable features of this life of holiness, few but com-
plete. It shows it under four distinct manifestations,
represented under the four entirely distinct forms of this
living creature. We have already briefly explained these.
We recall attention to them here, in order to impress the
practical lesson taught. We have here a perfect and
practical analysis of creature holiness. And each one of
these four leading virtues or graces, in which it consists,
is presented as a distinct and separate form, while they
together form one symbol, as if to show that each of these
must receive a distinct and separate attention, a decisive
manifestation in the character, and hence a distinct culti-
vation, in order that the life of holiness may be complete.
In one aspect of it, holiness, like these living creatures,
is all boldness and triumph; in another, it is all meekness
and submission; in another, it is all benevolence; and in
a fourth, it is all communion with God. These involve
every emotion of the new-born soul, every asjDCct of the
renewed nature; and according to the circumstances and
relations of the soul, each for the time seems to absorb
and control all its energies. This is the holiness whidi
every child of the kingdom must possess, and cultivate,
and finally be perfected in. In regard to sin and temp-
tation, it is determined resistance and triumph ; in regard
to rights, and duties, and trials, it is meekness, humility,
and submission; in regard to tlie creature and to man, it
is kingly dominion, and a brother's love ; toward God it
rises in heavenly communion.
2. But who is sufficient for these things ? In order to
the attainment of these graces in their
full harmony and power, there is required
the highest spiritiial understanding and strength, whereas
we feel ourselves to be blind and weak. But this spiritual
life bestowed in the kingdom of God, is provided with
every faculty of spiritual knowledge and power. Eyes
and wmgs being the most perfect faculties of knowledge;
•260 GLORY, CLAIMS AND PKIVILEGES [Lect. XIII.
and actioiij and tliese living ones being full of these, teach
us that the new life wrouglit by the Spirit is, in its whole
nature, perfectly endowed for perceiving and for doing
whatever is implied in this holy triumph, humility, love,
and devotion. See set forth in this symbol the fulness
and extent of your spiritual privileges, the unsearchable
riches of grace provided, as well as the degree and nature
of the holiness required. It is indeed true, that, while
here, you are not freed from the old nature ; you groan,
being burdened. But we are everywhere taught the
precious trutli, which this symbol, all full of eyes and
wings, so strikingly represents, that in this struggle we
are not left to the powers of mere nature for wisdom and
strength. Such passages as the following might be writ-
ten under this symbol, as its best exposition practically,
at least of this feature of it, full of eyes and wings: " Be
ye filled with the Spirit.'''' "That ye might be filled with,
the knowledge of His will, in all wisdom and spiritual
understanding ;" " strengthened with all might according
to His glorious power, unto all patience and long sufiering
with joyfulness." "That the God of our Lord Jesus
Christ, the Father of glory, may give unto you the spirit
of wisdom and revelation in the knowledge of Him : the
eyes of your understanding being enlightened ; that ye
may know what is the hope of His calling, and what the
riches of the glory of His inheritance in tlie saints, and
what is the exceeding greatness of His power to us-ward
who believe, according to the working of His mighty
power, which He wrought in Christ, when He raised Him
from the dead, and set Him at His own right hand in the
heavenly places." And thus "hath He quickened us
together with Christ, and hath raised us up together, and
made us sit together in heavenly places in Christ Jesus."
" Tliat He would grant you, according to the riches of
His glory, to be strengthened with might by His Spirit in
vthe inner man; that Christ may dwell in your hearts by
Lect. Xin.] OF THIS LIFE. 261
faith ; that ye, being rooted and grounded in love, may
be able to comprehend with all saints what is the breadth,
and length, and depth, and height ; and to know the love
of Christ, which passeth knowledge, that ye miglit be filled
with all the fulness of God."
Are these, indeed, the very words of God addressed to
all His believing people, even while struggling here,
where the currents of this divine life are so obstructed ?
Are these the unspeakable privileges of the saints ? Is
this the Spirit's own description of the life of a new-born
soul ?
Rise, then, oh ! rise, believer in Jesus, to the true con-
ception and enjoyment of this divine life in your soul.
You are not straitened in God, but in yourself. It is
because you regard these high attainments of holiness as
beyond your reach, because you set such narrow limits to
the grace of God, because, by confining your view so
much to your own native helplessness and ignorance, you
lose sight of the infinite resources of God's Spirit freely
bestowed, that you fail so greatly to manifest the spiritual
knowledge, activity, and holiness of these living ones. All
the light of the Spirit is yours ; all the might of the Spirit
is yours. The command is, "Be filled with the Spirit."
"What more could you receive ? You can receive it only
by faith, by an exclusive reliance on the finished work of
your Surety, and only as you believe yourself welcome
to it, and actually venture upon it in the walk and work
of holy obedience. " They that wait upon the Lord shall
renew their strength; they shall mount up on wings as
eagles ; they shall run and not be weary ; they shall walk
and not faint." Let these living creatures in and around
the throne of covenant grace and redeeming love be ever
before your mind, holding up before you, in their imspeak-
ably glorious forms, the surpassing glory, the holy nature,
and the high powers and privileges of that spiritual life
which you possess in Christ.
262
GLORY, CLAIMS AND PRIVILEGES [Leot. XIII.
1. See liow the Spirit of God employs every possible
variety and form of instruction, in con-
tJe_ • ic es of cnp- ygyj^g ^q ^^g ^]^q knowledge of spiritual
tilings, and impressing them on our dull
and sluggish hearts, and praise Him for the boundless
treasures of His holy word.
2. How vain, how contemptible the things of earth I
In view of the glory and blessedness of
§. 2. Vanity of earth. ,.,,,- t^t -,.■■
this hidden lite, how mean this bustling,
boasting world appears ! "We who p>rofess to have felt
its power, and tasted its blessedness, shall we, can we, live
for earthly good ? To perfect this life in our own souls,
to exhibit its beauty and power to a dying world, this is
the design of our high calling. Shall it not be our daily
effort, our unceasing prayer ?
3. Here, too, is comfort in all our aiSictions. It is.
" while we look not at the things that are
§. 3. Comfort. ., , , . ^
seen, but at tlie things that are not seen^
that these light afflictions work out for us a far more ex-
ceeding and eternal weight of glory," by perfecting this
divine life in us. " For we know that if our earthly house
of this tabernacle were dissolved, we have" — by virtue of
this life — " a building of God, a house not made with
hands, eternal in the heavens. For we that are in this
tabernacle do groan, being burdened, not for that we
would be unclothed, but clothed upon, that mortality might
he suiallowed up of life.''''
4. Mere nature here may learn its utter helplessness.
Dead in trespasses and sins. Nothing
nea's.^' ^"^ « P s^^' less than almighty j^ower caii impart this
heavenly life. It is a work of sovereign
grace. God is under no obligation to bestow it on any.
Multitudes venturing on day by day without it, are perish-
ing in their sins. While God is under no obligation ta
bestow it, He declares that they who neglect it shall
perish. "How shall we escape, if we neglect so great
Lect. XIII.] OF THIS LIFE. 263
salvation ?" And directly from the very midst of these
living ones — from the immediate presence of Him that
sits upon the throne — from the lips of the Lamb Himself,
comes the voice of that most gracious invitation found at
the end of this book : " The Spirit and the bride say,
Come. And let him that heareth say, Come. And let
fhim that is athirst, Come. And whosoever will, let him
take THE WATER OF LIFE FREELY." " For God SO lovcd the
world, that He gave His only-begotten Son, that whoso-
ever believeth in Him might not perish, but have ever-
XASTING LIFE."
LEOTUEE XIV.
THE WORSHIP OF THE KINGDOM.
Eev., Chap, iv: 8-11.
*' Ajid they rest not day and night, saying, Holy, holy, holy. Lord God
Almighty, which wae, and is, and is to come. And when those living
creatures give glory, and honour, and thanks to Him that sat on the
throne, who liveth for ever and ever, the four and twenty elders fall
down before Him that sat on the throne, and worship Him that liveth
for ever and ever, and cast their crowns before the throne, saying :
Thou art worthy, O Lord, to receive glory, and honour, and power ;
for Thou hast created all things, and for Thy pleasure they are, and
were created."
¥E are not yet quite done with this chapter of won-
derful things. We have seen that it represents the
spiritual kingdom of God, the true invisible church of the
Redeemer. In a single view it presents its covenant God,
its redeemed people in their kingly and priestly dignity,
its spiritual light and purifying influences, and its new
and exalted life. This last and -crowning blessing we have
seen brought out into a most striking visible reality, in the
living creatures, with their numerous eyes and wings, and
foui" most perfect creature forms, showing a life combin-
ing the most perfect powers of knowing and doing what-
ever is implied in every form of holy action, whether
successful resistance to sin, profound humility, intelligent
love, or eagle-winged devotion.
Now this is the church which, throughout this book, is
represented as in continual conflict with the powers of
earth and hell; not that worldly, polluted, mongrel, de-
formed thing by which it is visibly represented, and which,
therefore, receives its name, and which, though including
264
Lect. XIV.] THE WORSHIP OF THE KINGDOM. 265
nearly all the moral excellence of earth, has sadly ob-
scured and degraded it by worldly conformity. It is not
an}' external organization ; all these have in them so much
of human error, pride, and weakness, as to place much
that belongs to them on the side of the opposition to the
pure and spiritual church of God. Hence, in the course
of the great conflict, it must often be that what in human
eyes has been identified with the real church or kingdom
of God, seems itself to be the object of the same sweeping
judgments that desolate the nations, and not only comes
into fearful peril, but is laid prostrate in utter confusion
and shame. This for a time not only strengthens unbe-
lief, and brings upon the truth and kingdom of Christ the
sneer of the world, but tries and shakes the faith of God's
own people. Hence the importance of carefully distin-
guishing between the real spiritual kingdom of God, and
all of our imperfect organizations that represent it, and
that need most thorough and radical changes before they
can represent it adequately. It is with the whole church
as with the individual believer; as each believer is a very
imperfect representative of the spiritual life, so the visible
church is, as we have previously seen, a very imperfect
manifestation of the spiritual kingdom : and as the afilic-
tions and the seeming desertions of the believer for a time
are only in order to perfect this life in Him, so the appa-
rent reverses and defeats of the visible church are only
because it has in it so much of the world, and in order to
perfect the spiritual kingdom, and bring it out at last into
a distinct, separate, and glorious realization. Hence it is
that, in contrast with the imperfections of the visible
church, as previously presented in "the seven churches,"
the Spirit of God is so careful here to set before us, in the
very beginning, the real nature and character of that
invisible church, or spiritual kingdom, whose struggles
and triumphs He is about to depict for the instruction and
comfort of her suffering people.
^6Q
THE WORSHIP OF THE KINGDOM. [Lect. XIV.
To accomplisli this, the Spirit saw that it was not
enough to present the mere symbols of
new life, ^he objects which constitute it, its indwell-
ing God, its redeemed people, and its
heavenly blessings of light, and purity, and life. He sets
before us the workings of tliis life, the secret springs of
its spiritual activities and bliss, so as effectually to distin-
.guish it from all counterfeits and admixtures. This is
■done with an ease, a simplicity, and a perfectness in the
verses before us, which show the very signature of the
Holy Ghost, and cause the mind that once clearly per-
ceives them to stand awe struck as it reads. It is done
by setting all the living activities of this kingdom in
motion in the act of holy worship. By this one thing,
the worship of the living creatures and the elders, the
true workings of the spiritual life, and the true char-
acter and principles of the spiritual service of the true
church, is presented in strong contrast to all that
impure, perverted, self-righteous service which, in the
name of religion and the church, has been presented to
•a holy God.
This worship begins with the living creatures, by their
unceasing adoration of the divine holiness. " They rest
■not day and night saying, Holy, holy, holy is the Lord
-God Almighty, which was, and is, and is to come." And
it is "when" they thus adore, that the four and twenty
elders, as by some essential and living sympathy, fall
down before Him that sits on the throne, and worship
Him, casting their crowns before the throne, and in a
chorus of praise acknowledge His right to universal
homage, and His will and pleasure as the creature's only
law and end.
We are taught here that all spiritual worship and ser-
vice proceeds from a renewed heart, and consists in ado-
ration of the divine holiness, and wonsecration to the
divine service.
IjECT. XIV.] THE WORSHIP OF THE KINGDOM. 267
1. All true worship must proceed from a renewed
heart. In the scene before us, the wor-
§. 1. Worship, the . .,,,.. -r
•work of a new heart. sJiip Dcgms With the livmg crcatures. it
is only when they adore that the elders
fall down and worship. So that were it not for them,
-all would be silent and motionless. In the next chap-
ter, also, they are represented as leading the service
•of the elders. Worship is an exercise of the new life,
a work of the new creature. The unrenewed sinner
is dead in trespasses and sins; and you might as well
expect a lifeless corpse to move and speak, as such a soul
to have the first emotion of true and acceptable worship.
Whatever prayers he may offer, whatever solemn hymns
of praise he may unite in, however he may sit in the
place, and assume the posture of a true worshipper, there
is no true worship in it. No influences from without,
however impressive and powerful, can awaken, in a soul
spiritually dead, one single emotion of true worship. You
cannot galvanize a dead soul into life. No power of
music can give hearing to the deaf, or a tongue to the
dumb. Influences that stir the renewed heart to its
depths fall powerless upon the natural man. The wor-
.ship of God is the most spiritual act of which a creature
is capable, and can, therefore, only proceed from a spiritual
nature, a nature renewed by the Holy Ghost. "Except
a man be born again, he cannot see the kingdom of God."
He cannot, therefore, have any capacity to unite in its
holy services and joys, either here or hereafter.
This becomes still more manifest when we consider the
two essential elements of all true worship as here set
forth.
2. Observe, then, secondly, that one, the first essential
element in all true worship is adoration
ji.dorat'ion.°"^'^*^ ^° of the character of God, especially of
His holiness. This is represented as the
unremitting employment of these living creatures. " They
268 THE WORSHIP OF THE KINGDOM. [Lect. XIV,
rest not day and night saying, Holy, lioly, holy, Lord
God Almiglity, which was, and is, and is to come." " Theij
rest not;'''' they have no intermission. It is their very
nature to do this. The language teaches that it is the
very nature of the new life to adore the divine perfections,
and delight in them. This adoration belongs to the very
essence, and must thoroughly pervade all true prayer,
and every other act of communion with God. It
" * * is the Christian's vital breath,
The Christian's native air. "
The sovereignty, self-existence, eternity, unchangeable-
ness, and omnipotence, which are essential to any true
idea of God, and which fill the soul with awe, and present
Him as the all-sufficient object of our trust, are all included
in these few comprehensive words of the living creatures;
but it is tlie holiness which characterizes and directs all
these other attributes, which is the immediate object of
their praise. On this the new creature delights to gaze
and meditate; and in making fresh discoveries of its
beauty and glory it finds its highest bliss. The moral-
perfections of a God of boundless power and knowledge,
unfolding themselves with ever increasing brightness, is-
that which fills all heaven with its purest joys and highest
praises. The delight of a soul here, as it discovers some
new truth, or some important application of truth, is often
most exquisite. But this is a discovery among merely His
lower works. In all the universe there can be nothing in
glory like the God that made it. What, then, must be
the rapture of a soul that has discovered something of the
glory of the infinite Jehovah Himself, and especially of
His united moral perfections ?
But in all the displays of these in creation and provi-
dence, there is nothing to compare with redemption. It
is as these living creatures gaze upon that throne encir-
cled by the rainbow of covenant mercy, and surrounded
Lect. XIV.] THE WOKSHIP OF THE KINGDOM. 269
by the other symbols of redeeming love, that they obtain
these rapturous views of the holiness of God ; so in all
the manifestations of the divine character, there is nothing
like the holiness that beams so gloriously in the cross, to
awaken the rapturous praise of a renewed heart. That
amazing combination of unrelaxing justice and unfath-
omable love that brought the Son of God Himself from
the throne to the cross, to suffer the penalty of the law,
in order to the sinner's pardon; and that infinite purity
that shines in the completed results of this amazing
scheme, utterly destroying sin in every pardoned sinner,
and causing such, from being the vilest, to become the
most illustrious of God's creatures, and the most closely
united to the divine nature itself, this especially must ever
call forth the praise of the regenerate soul.
Observe, too, that it is not merely His goodness and
mercy, in addition to His ■wisdom and power, that calls
forth this adoring praise. These all men can, in some
degree, appreciate. But it is His holiness, arraying all
the perfections of His nature in eternal hostility to all sin
and sinners as such. In this only the renewed soul can
see any real beauty, so as to admire it. This is a feature
in which false religion is specially distinguished from the
true, and the fervours of a spurious worship from the
rapturous praises of a renewed heart.
Listen to the utterances of the saints in Scripture.
Head the Psalms. How tlie souls of these holy men of
old delighted in God, and in devout meditation on His
holy character. A large portion of the book of Psalms
is but an expansion of the language of adoration uttered
by tliese living creatures. This appears there as the lead-
ing principle of the spiritual life, its very breath. It lives
in the contemplation of the holiness of God, as shown in
all His dealings, and expressed in His word. It " rests
not day and night" from this. Even when thwarted by
270 THE WORSHIP OF THE KINGDOM. [Lect. XIV.
the power of indwelling sin in struggling saints here, it
could give rise to such language as this : " Oh, how love
I Thj law! it is mj meditation all the day." "In His
law dotli he meditate day and night."
Is this the character of our devotional exercises ? Are
the perfections of God the object of our delighted study ?
Do we love to gaze upon His holiness, till the soul melts
and rejoices under its power? Since adoration is the
nature of this spiritual life, so that it can no more cease
to adore than a living man to breathe, we may by this
judge of its vigour in our own hearts. We may thus dis-
cover also a secret cause of our own spiritual weakness.
For as this is the essential nature of true religion, the
habitual direction of the soul to this great object in medi-
tation, and prayer, and praise is absolutely necessary to
preserve a vigorous Christian life.
While self-inspection is essential to this divine life —
these living creatures had eyes " within.''''
§. A practical error. „ , ,
as well as without — it can be properly
conducted only in the light of the divine holiness in the
plan of redemption. Many believers, it is to be feared,
occupy their devotional hours in looking too exclusively
into themselves, contemplating their own wants, and sins,
and sorrows, and infirmities, instead of opening their
hearts to the light and heat of this glorious sun. They
carry into the dark chambers the light of the broken and
avenging law, instead of throwing open the windows also
to the brightness and melting warmth of the gospel of
God's grace. Look upon that throne of covenant grace ;
bring your soul more and more face to face with a holy
God in His infinite excellence and majesty, as displayed
in His kingdom of grace, that thus the emotions of these
living creatures may be made to fill it; and then inbred
corruptions and other objects, whether of joy or sorrow,
will soon lose their power.
Lect. xiy.] the woeship of the kingdom. 271
3. The other essentialelement in true worship, as here
set before us, is consecration. Tliis is
cration. ° ^^^^' heautifullj symbolized in the service of
tlie twenty-four elders, which immedi-
ately follows the adoration of the living creatures.
It might at first sight appear to some to be an objec-
tion to our exposition, that one of these principles of true
worship is an act of the living creatures, and the other of
the twenty-four elders, as if they were by difierent agents.
A little closer attention to it will, we think, produce the
conviction that in this we have one of the strongest proofs
of its correctness, and of its perfect symbolic consistency.
This apparently different agency was necessary to give a
correct view of the spiritual reality. It is thus in perfect
consistency with those passages of Scripture which repre-
sent this spiritual life as something distinct from, and ad-
ditional to, the pprsonality of the believer, though having
existence only in it. It is the new man, in distinction
from the old man ; it is a new creature. AVe have this
language: "The flesh lusteth against the Spirit, and the
Spirit against the flesh, so that ye cannot do the things
that ye would." "Ye are dead, and your life is hid with
Christ in God." " I live, yet not I, but Christ liveth in
me." So here, by this spiritual life being represented
separately from the persons of the redeemed, it is shown,
as it could not otherwise have been, as one of the bless-
ings provided and laid up in Christ for them; and so, too,
only could its infinite fulness and perfection be set forth.
But this is not all. By this adoration being the act of
these living ones, we are taught that this power to see,
feel, and adore the holy perfections of God is the exclu-
sive act of the new heart, the life wrought and sustained
by the indwelling Spirit, and no mere enlargement of
natural capacities. And by its at once bringing the
elders from their seats, prostrate before the throne, is
shown the perfect unity of feeling and action between
2Y2 THE W0E3HIP OF THE KINGDOM. [Leot. XIV.
tliem, how completely the emotions of this new life con-
trol the persons of the redeemed, even the whole spiritual
church ; and hy the consecration being represented as
theirs, and not the act of the living creatures, but prompted
by them, we are taught that this consecration is the act
of the whole being, of the whole person redeemed, carry-
ing with it all he is and has ; and that this is so just when,
and to the degree, that this new life in Christ imparts to
him adoring views of God.
Three things appear to be clearly taught us by this
worship of the twenty -four elders, as to the nature of this
consecration.
1. They fall down before the throne, and thus teach ns
that profound and cordial submission to alt
1 Submission '°^^" ^^^^ dlspcnsaUons of that throne is the very
first principle of Christian consecration.
There can be no proper setting apart of ourselves to God
and His service, except as we recognize His perfect right
to dispose of us as He pleases, and regard it as our duty
and happiness to yield ourselves up entirely to His dis-
posal. In reference to all dark dispensations, it is saying,
"Even so. Father, for so it seemeth good in Thy sight;"'
in reference to all afflictions and sorrows, it is saying, "It
is the Lord, let Him do as seemeth Him good;" and in
reference to duty, its single inquiry is, "What wilt Thou
have me to do?" There is no reserve. Such a prostra-
tion before the throne intimates that all is His, body, and
soul, and property, and time, and influence. It implies
that the redeemed have renounced all right in aud to
themselves, and all other disposal of themselves, than
this yielding of themselves to be used by Him, in His
own way, for His own glory.
2. This consecration implies, secondly, the sweet obli-
gation imposed by His grace. These
S. 2. Grateful obli- ^ -■ j. ^.i • ^ i} ±.^ i.\
"jjjjj elders cast their crowns beiore the tlirone
in acknowledgment that these crowns
IjECT. XIV.] THE WORSHIP OF THE KINGDOM. 273
were from God, His free and undeserved gift. Tlie re-
deemed are never tired of ascribing all their distinctions
to free and sovereign grace. As tliey look around upon
a world lying in wickedness, dead in sins, and resting
Tinder the curse, and realize the vast elevation to whicli,
as sons of God, they have been raised, and the high hon-
ours and dignities conferred on them as spiritual kings
and priests, do they feel a single throb of self-compla-
cency or pride as the special favourites of heaven ? Nothing
could be more abhorrent to their nature; nothing more
inconsistent with the ground on which they have received
these blessings, and the tenure on which they hold them.
So far from this, the feeling that grace alone has made
them to differ humbles them in the dust, and leads them
to lay all their honours and dignities at the feet of their
redeemino; God. The obligation to use these gifts and
distinctions entirely in promoting the glory of the Giver,
is felt pressing on their souls with all the force of the vast
magnitude and weight of redeeming love and sovereign
mercy. The grace received is itself consecrated and used
for God ; it is not regarded as a gift merely for their own
personal benefit and comfort, but as an additional pre-
>cious trust, by which to show forth the grace and glory of
& covenant God. "Ye are a chosen generation, a royal
priesthood, a holy nation, a peculiar people, that ye should
show forth the praises of Him who hath called you out of
darkness into His marvellous light."
3. Thirdly, this consecration recognizes God as the sole
rule and end of tlie creature. This is
§. 3. God our sole j? n i j? -i i t - J_^
^^j_ very lully and torcibly expressed m tne
doxology of these eldei's. "Thou art
worthy, O Lord, to receive glory, and honour, and power;
for Thou hast created all things, and /o?* Thj pleasure they
are, and were created." The same sentiment is expressed
by Paul thus: "Of Him, and through Him, and to Him
.are all tilings ; to whom be glory for ever and ever,
274: THE WOKSHIP OF THE KINGDOM. [Lect. XIV.
Amen." "All things were created by Him, and for
'HimP All tilings are for God, because all are by Him..
This single idea, so simple, so evident, and yet so grand,,
and so vast in the extent over which it sweeps, had it only
been embraced in its full meaning, would have ended half
the errors, and scattered the difficulties and perplexities,
that have obscured the great first principles of truth and;
duty. Man is for God, not God for man ; the creation:
is for the Creator, not the Creator for His creation. And
yet a very large portion of the reasonings in regard to
the claims of God, and the duty of man, have gone upon
the false and rotten principle that the good of the crea-
ture is the great test of truth and virtue. Hence the false
theories as to the standard of virtue and duty. The pro-
per application of this simple statement, "We are for'
God, not God for us," settles the wliole business of duty,,
and decides every doubt and difficulty. On the other-
hand, however, we too often talk' and act as if we had
each some special, separate, independent interests of our
own, for which we must secure God's patronage; and we
think of God, and His service and worship, as the means
to advance our petty interests, instead of ourselves, oisr-
country, and our race, and all other orders of being, as
together means to advance His glory by doing His will..
This becomes very manifest in times of great anxiety,
when high earthly interests are in peril, such especially
as a country's welfare and safety. In such cases men are-
every where ready to fast and pray, and to turn to the
church, to get its intercessions with God, not in real ac-
knowledgment of their sins, and true repentance, humilia-
tion, and submission, but to secure Him to be on their sidcj
and to blast the projects of their enemies. Then, too, if He
refuse to favour their views of right, and utterly disappoint
their cherished hopes, they are very apt to treat God very
much as the heathen does his idol, they virtually dethrone
Him, by denying His universal and sovereign providence.-
Lbct. XIV.] THE WORSHIP OF THE KINGDOM. 275"
The creature, on the other hand, has nothing whatever
to Bay about rights and chxims in relation to His Creator.
He is but chij in the hands of the potter, to be formed
as He pleases unto honour or dishonour. His. private
views of his own good, or his rights in reference to his
fellow creatures, are not the test of what the Creator
ought to do, or the standard bj which he is to measure
his own duty, or his expectations. There is but one stand-
ard, the will of God ; but one end, the glory of God. " For
Thy pleasure all things are, and were created."
Let us once enthrone this simple principle in our souls,
that we are for God, and not God for us, and we shall
Boon find that most, if not all the diffici^lties that have
enveloped some of the high doctrines of revelation, a&
God's sovereignty, and election, and predestination, and
eternal misery, will vanish as mists before the rising sun ;
and all the mysteries that darken the providence of God,
instead of troubling us, would only awaken profounder
reverence and adoration. There is nothino; hio;her than
God, by which as a standard we may test His claims and
dealings. He himself, His will and pleasure, on the other
hand, is the only rule by which to test all doctrines, and
measure all duties. Not until this truth is fully and cor-
dially received, and bears practical rule in the heart, is
the consecration of ourselves to God complete. We shall
never fall prostrate before His throne, and cast our crowns-
at His feet, renouncing all right and claim to ourselves
and His gifts for ever, until we joyfully feel that we and
■ everything else exist for Him, and, therefore, that it is
only in living for Him that our substantial happiness is
infallibly secured.
Such is the divine pattern of the consecration required
in every member of the spiritual kingdom. These three
things are essential to it : cordial submission to the will,
a sense of complete obligation to the grace, and entire
devotion to the glory of God. In this, and the adoration-
■276 THE WORSHIP OF THE KINGDOM. [Lect. XIV.
of the divine cliaracter from wliicli it springs, consists all
spiritual worship.
This vision of the worship of the spiritual kingdom,
teaches us —
1. First, what must be the nature, and what is the true
test of all acceptable external worship,
true worship ? ^^^ It must be sucli as shall ej:j9re5S adoration
of God, and consecration to Him, and
shall tend to excite these. These must be the origin and
end of every act of worship, or it is worthless. No mere
fervency of petition, no supposed ardour of grateful feel-
ing, as we enjoy abundantly the blessings of a kind Pro-
vidence, or experience some great deliverance, nor any
excitement of emotion under the force of conscience, or
the belief of pardon, distinctively marks genuine worship.
All these may exist in connection with the purest selfish-
ness, without any right views of the holiness of God, or
His claims upon us.
Nor can it consist in, or be tested by, any outward
forms or services. There are, indeed, certain outward
acts, and bodily postures, which are universally regarded
as natural expressions of trust, humiliation, reverence, and
praise. These, however, are few and simple: the audible
voice in prayer and praise, and witnessing to the truth;
the publican's downcast eye; and standing, kneeling, and
prostration, according to the circumstances. Even these,
too, inseparable as they are in certain times and j^laces from
the genuine feeling of worship, if not the result of such
feeling, or if regarded as possessing a distinct value in
themselves, become positively offensive.
But when forms and ceremonies, which are not natural
expressions of spiritual worship, are introduced by mere
human will into the external worship of God, for the sake
of their beauty, impressiveness, or solemnity, so far from
being acts of worship, they vitiate it. Such influence can
never touch the spiritual life but to benumb it. They
Leot. XrV.] THE WORSHIP OF THE KINGDOM. 277
divert the mind from the only object of spiritual worship.
The impressions they make are dangerously deceptive,
just in proportion to their power over the emotional
nature. By a skilful manipulation of the emotional and
sensational nature of man, in the use of language, music,
and ceremonies, individuals and assemblies may be gal-
vanized into the highest excitement of feeling, which may
be readily mistaken by the subject of it for the fervours
of true worship. Instead of awakening profound and
humbling views of the holiness and glory of God, they
intoxicate the soul with a dizzy whirl of undefined emo-
tions, of which self is the centre and the end.
On the other hand, where these adoring views of God
lead to a spirit of hearty consecration, the whole life be-
comes an act of worship. Hence, the completest test of
its genuineness, is its expression in a life of grateful love
and obedience. Without tliis, forms and professions are
only hypocrisy. This is the Scripture test and standard.
It takes the very words which distinctively express exter-
nal and ceremonial worship, and applies them to true holi-
ness of life, declaring that the true ritual, the outward
form of worship, the only acceptable ceremonial of this
spiritual church, under this dispensation, is a holy life.
In James 1 : 26, 27, the, words "religious" and "religion"
are words denoting strictly in the original the outward
form of worship. The meaning, therefore, is, "If any
man among you seem to be a worshipper, and bridleth
not his tongue, but deceiveth his own heart, that man's
worship is vain. Pure worship and undefiled before God
and the Father is this, to visit the fatherless and widows
in their affliction, and to keep himself unspotted from the
world." So in the stirring exhortation of the apostle in
Rom. 12: 1, where the word "service" is properly ^^ wor-
ship,^'' and is applied elsewhere to the Jewish ritual ser-
vice, the whole extent of Christian consecration is included
in it : "I beseech you, therefore, brethren, by the mercies
278 THE WORSHIP OF THE KINGDOM. [Lect. XIV^
of God, that ye present your bodies a living sacrifice,,
holy, acceptable unto God, which is your reasonable
service," or ivorship.
2. How the Spirit pours contempt on all outward
shows and pomps of worship, in unfold-
§. Inf. 2. Outward -^^-^^ ^j^^g ^j^g transcendent glory of this
pomps contrasted with ^ . . o j
spiritual glory. Spiritual scrvicc. The seer here carries
us entirely out of sight of all the pomps
of external worship, with which men in their folly have
marred the true worship of the church, in order to com-
mend it to the senses of those who could not appreciate
any thing else, and introduces to a scene far more grand,
and simple as it is grand. It finds its corresponding
spiritual- reality, not merely in the state of glory, but in
measure here on earth. There is here a temple nobler
far than any vaulted pile that human art ever constructed,
though filled with crowds of kneeling w^orshippers, and
reverberating with anthems of loftiest praise : a regene-
rate human heart. Jehovah declares expressly, that He
prefers this to all the glories of His own material crea-
tion. "Thus saith the Lord, Heaven is My throne, and
the earth is My footstool, * * * where is the place of
My rest ? For all those things hath Mine hand made,
* * * saith the Lord ; but to this man will I look, even
to him that is poor, and of a contrite spirit, and trembleth
at My word." "I dwell in the high and holy place, with
him also that is of a contrite and Innnble spirit." It is
the worship of such a living soul, with its indwelling God,,
and its spiritual glory, which is here set before us in its
true nature. Or ratlier, perhaps, the worship of the whole
church of redeemed and regenerate souls, as this is ever
passing before the all-seeing eye of God, all of them
uniting in the same holy service, and under the power of
the same spiritual life. The Holy Ghost, in these verses,
seems to brush away the vail that conceals the deep and
mysterious workings of a soul in its intercourse with God,
Xect. XIV.] THE WORSHIP OF THE KINGDOM, 279
and lets us see the movements of its hidden life. He shows
us the tlirobbings of this life at its heart — the secret
springs of all holy action. As if some one would enable
the physiologist to look within the heart of a living man,
and to see those secret workings by wliich, at each suc-
cessive moment, the tide of life is propelled through all
the physical frame, so is this vision to the believer. The
light which that would throw upon the mysteries of the
natural life, this throws upon the deeper mysteries of the
spiritual life. Let us earnestly and gratefully consider
what the Spirit so elaborately and strikingly teaches.
3. Do we not here discover also one cause, certainly a
clear mark, of the low piety of a large
§. Inf. 3. One cause, part of the chui'ch ? Is it not in the
and correction of low iii»j_i i? i_' ii'/nj t.
pjgjy neglect oi the perfections oi (rod, as ob-
jects of devout meditation and adoration ?
In our acts of devotion, public and private, do we suffi-
ciently set the Lord Himself before us, in the majesty
and holiness of His character? Is there not a very griev-
ous, wide spread, and deep seated defect in the religious
experience of the church, just in this particular ?
The corrective is evident. Study the perfections of
God. Make His holy character your meditation by day
and by night. The vision of God's glory in the mount
caused Moses' face to shine, so that Israel could not look
upon it; such is the transforming power of devout medi-
tation on His glory now. " Beholding as in a glass the
glory of the Lord, we are changed into the same image
from glory to glory, as by the Spirit of the Lord."
J^othing else can do it. Nothing else will ever secure
this hearty consecration to His service. This will bring
your soul prostrate in joyful submission at the footstool
of His throne. This will cause you, as you realize the
amazing privileges to which, by adopting love, you are
advanced, to pluck your undeserved honours from your
'Own brow, and lay them at the feet of your crucified
280 THE WORSHIP OF THE KINGDOM. [Lect. XIV.
King. Tlie rights and claims of God will be acknow-
ledged, just in proportion as the perfections of His charac-
ter are known and cherished. What higher, grander,
more elevating theme can be proposed to a creature's
thoughts ?
Finally. We may not dismiss this subject without
calling to mind what a deep impression it gives of the
dreadful depravity of the human heart, and the guilt of
impenitence, that a creature, endowed and blessed as
man is, should prefer every other object of thought to the
character of his Creator, and every other view of His
character to His holiness, which is its chief glory ! " A
son honoureth his father, and a servant his master ; if then
I be a father, where is Mine honour ? and if I be a mas-
ter, where is My fear ? saith the Lord of Hosts unto you
that despise My name." It is here that we see the dread-
ful enormity of sin, and the extent and heinousness of our
apostacy from God.
PAET IV.
THE MEDIATOR KING, AND HIS REIGN.
Eev., Chap. 5 — Chap. 8:1.
Lectuke XV. Its Administration Undertaken by the Slaiji
Lamb.
" XVI. His Investiture and Praises.
" XVII. His Reign and its Results.
" XVIII. The Great Revolution Involved.
281
LECTUEE XV.
THE ADMINISTRATION OF THE KINGDOM.
Ket., Chap, t: 1-7.
■*' And I saw in the right hand of Him that sat on the throne a book
written within and on the back side, sealed with seven seals. And I
saw a strong angel proclaiming with a loud voice, Who is worthy to
open the book, and to loose the seals thereof ? And no man in heaven,
nor in earth, neither under the earth, was able to open the book,
neither to look thereon. [Lit. — to see it, i. e., its contents.] And I
wept much, because no man was found worthy to open and to read
the book, neither to look thereon : [to see therein.] And one of the
elders saith imto me. Weep not : behold, the Lion of the tribe of Ju-
da, the Root of David, hath prevailed to open the book, and to loose
the seven seals thereof. And I beheld, and lo, in the midst of the
throne, and of the four living creatures, and in the midst of the elders,
stood a Lamb as it had been slain, having seven horns, and seven eyes,
which are the seven spirits of God sent forth into all the earth. And
He came and took the book out of the right hand of Him that sat
upon the thi'one."
¥E are tan^^ht to seek first the kingdom of God. "We
are taught daily to pray, Thy kingdom come. But
this kingdom cometh not with observation. Like all great-
est things, it is unseen and spiritual. Many, therefore, dis-
regard its claims, and ignore its existence. Even those in.
whose souls it has already come have generally very im-
perfect conceptions of it. Yet if we ever pray and labour
aright that ourselves and others may be brought to share
its bliss and glory, we must have some true idea of its
heavenly nature, and of the necessity of an interest in it.
To give us this we have seen to be the design of the sym-
bolic vision of it in the fourth chapter. We have there
seen the preciousness and magnitude of its blessings repre-
283
284: ITS ADMINISTBATION , [LecT, XV.
sented in symbols of surpassing grandeur and sublimity;
the God of glory in its midst as its covenanted God, the
royal priesthood of its redeemed people, and the divine
light, the purifying influences, and the spiritual and eter-
nal life provided at the throne for them. Its joyous and
sublime worship is there presented in similar stirring and
appropriate symbols, teaching us the essential nature of
all acceptable worship, the only true service of a holy
heart.
Blessed, indeed, would this world be, if the secret,
silent, invisible influences of this kingdom pervaded the
hearts of men. To few, however, have its blessings yet
come. By most they are repelled. But this shall not
always be. It must and shall prevail. Our assurance of
this, and our highest encouragement to pray and labour
for it, is found in the administration of this kingdom by
a divine Mediator. This is the subject of the present
chapter, and appropriately follows and perfects this sub-
lime and striking view of this spiritual kingdom, and in-
troduces the graphic picture of the Mediatorial reign,
which occupies the three succeeding chapters.
Four leading things present themselves in this chapter,,
the consideration of which will involve the explanation
and improvement of every thing else : the book in the
hands of Him that sat on the tlirone, the proclamation of
the angel in regard to it, tlie Lamb receiving it, and the
homage of the universe thereupon, spontaneously pre-
sented to Him. In this lecture we shall consider tlie first
three of these.
I. First, the hook, or roll, in the hand of Him that sat
upon the throne. This can represent nothing else than
the gracious purposes of God in reference to His church,
or kingdom of grace. It is the divine plan of the admin-
istration of this kingdom, in conformity with that cove-
nant, the symbol of which encircles His throne. It is
written and sealed up, indicating the fixed unchangeable
Lect. XV.] UNDERTAKEN BY THE SLAIN LAMB. 285
nature of these divine purposes; nothing can be added,
nothing altered, nothing taken away. The whole course of
future events, the whole, arrangements of the ages to come,
are all definitely determined. This wisdom is infinite, His
knowledge admits of no addition, His foreordained ar-
rangements, therefore, must be perfect, incapable of im-
provement. In His government, notliing is left to chance,
to Him nothing is uncertain, no unforeseen contingency can
arise, no exigency be unprovided for. To Omniscience
nothing can be new. "Known unto God are all His
works from the foundation of the world." " I know that
whatsoever God doeth, it shall be for ever; nothing can
be put to it, nor any thing taken from it." " I am God,
and there is none else; I am God, and there is none like
Me, declaring the end from the beginning, and from
ancient times the things that are not yet done, saying,
My counsel shall stand, and I will do all My pleasure."^.
In Eph. 3 : 11, the apostle declares that the whole un-
folding of His providences to and for His church, are
"according to the eternal purpose which He purposed in
Christ Jesus our Lord ;" and in Eph. 1: 9, 11, that the
blessings of redemption are bestowed " according to His
good pleasure, which He hath purposed in Himself;" " ac-
cording to the purpose of Him who worketh all things
after the counsel of His own will."
This roll is, therefore, represented as written " within
and on the back side :" on both sides. In this it was
unlike most rolls, which were written only on one side.
Every part of it was written on; there was no where in
it any empty space. So in the pre-arranged providences
of God, there are no empty spaces left to be filled up by
chance, or by some other independent agency or instru-
mentality not included in that providence. This book of
His purposes is full, embracing every particular, not only
1 Acts 15 : 18. Eccl. 3 : 14. Is 46 : 9, 10.
286 ITS ADMINISTKATIOSr [Lect. XV.
all tlie results, but all the means and instrumentalities,
even to the minutest particular, by which they are brought
about. All the varied and complicated processes of
human thought and action, in all their freedom, stand out
as fully and definitely to His eye, and in His plan, as
though they were past. As the roll is unfolded in the
progress of the ages, there will not be found space for a
single word or letter to be entered anew by angel, man,
or devil. The sparrow's fall is noticed, and the very
hairs of your head are numbered.
Its being sealed denotes not only the fixedness, but the
secrecy of these purposes. They are hidden from created
eyes, until these seals are broken, and the roll unfolded
by Him who alone has the power to do this. And He
does it not by the mere prophetic declaration of these pur-
poses, but by their development in history, in His actual
dealings with His church and the world. God's plans can
only be known and understood as they are accomplished.
Accordingly, when the Lamb breaks these seals, each
stage of the process is marked, not by enabling the apos-
tle to read the book, to see the unfulfilled purpose, but by
the acting out before his eyes of the scenes which he de-
scribes, the symbols of the actual fulfilment of the contents
of the book.
This book, or roll, is sealed with seven seals. These
are successive, evidently, each sealing up a portion, so
that when the seventh is broken the whole is revealed.
This indicates that the course of events included in these
purposes of God extends over the whole administration
of this kingdom, its entire progress and final consumma-
tion. It is not a partial record, extending over only a
portion of the future, but perfect and complete, embracing
all the successive steps in the providential plan, until all
the engagements of that great covenant of redemption
which caused the establishment of this kingdom shall be
fulfilled, and the mystery of God be finished. Or, in the
Lect. XV.j TJNDEKTAKEN BY THE SLAIN LAMB. 287
words of Paul, until, " in the dispensation of the fulness
of times, He" shall " gather together in one all things in
Christ, both which are in heaven, and M'hich are on ef\,rth."
It is the whole of that period of the divine administra-
tion during which the powers of redemption are in con-
flict with sin, till the last enemy is destroyed, and the end
Cometh, " when He shall have delivered up the kingdom
to God, even the Father ; when He shall liave put down
all rule, and all authority, and power," " that God may
be all in all."
II. In the second place, we have the proclamation of
the mighty angel in regard to tliis book. This is intended
to show the immense difficulties of this administration,
and the folly of dependence on any created power to ad-
vance the interests of this kingdom. This proclamation
is uttered by a mighty angel, with a loud voice, so that
every thing in the whole range of created being might
hear it, and the utter incompetency of all for the mighty
task be made manifest and acknowledged. " "Who is wor-
thy to open the book, and to loose the seals thereof?"
"Who has the right and the power to execute these pur-
poses of God's covenant mercy ; to carry forward to their
full accomplishment the manifold agencies and processes,
by which the blessings of redemption are to be applied
to a fallen race, the covenant of God fulfilled, and this
spiritual kingdom made to possess the earth ? It is as if
He would say, " Here is a kingdom of God already estab-
lished, for bringing to a guilty world heaven's choicest
blessings; here are thrones, and crowns, and robes of
purity for those who now are slaves to Satan and sin;
here is the light of divine truth and joy, as flowing directly
from the Holy Spirit; liere is an exhaustless sea of puri-
fying influences in the blood of atonement ; here is spiritual
and eternal life, with all its powers of holy perception and
action ; here, too, is the divine decree, and the all-perfect
plan, clearly and fully defined, even to its minutest ar-
288 ITS ADMINISTRATION [LecT. XV.
rangements, by which this kingdom of light, and purity,
and life, is to triumph over the reign of darkness, and sin,
and death; nothing more is now wanted but an agent
able to execute the plan, to administer the kingdom,
and convey its blessings to those for whom they were
provided."
In vain is this call made. The whole universe is silent ;
it seems to stand appalled at the very idea of such a work
being committed to creature hands. "No one in heaven,
nor in earth, neither under the earth, was able to open
and to read the book, neither to see in it." The highest
created wisdom cannot even read the deep purposes of
God, or comprehend the mystery of His vast plan; its
keenest vision cannot see into it so as to discover a single
letter from which it may learn what to do, or how to do
it, much less is any created power able to execute the
mysterious plan.
No merely didactic language could ever express with,
such impressive force as this scene does, the utter impos-
sibility of advancing the spiritual kingdom of God by
mere creature wisdom or mig;ht; and the extreme folly
of depending on any human power or wisdom to secure
this. " Not by might, nor by power." " Yain is the help
of man."
But notwithstanding this impressive scene, many are
ever turning with new expectations to some mere earthly
influence or power to carry forward the schemes of God's
salvation. All such expectations are destined to utter and
advancing bitter disappointment. If our hope of success in
the interests of the church were from creature resources,
whether of power, or wealth, or wisdom, or eloquence, or
any thing else, human or angelic, we should be doomed
to weeping for ever, as John here was for the time in
which only the creature's impotence appeared. " I wept
much," says the waiting and anxious apostle, because no
one was found worthy to open the book, or to see in it."
Lect. XV.] UNDERTAKEN BY THE SLAIN LAMB. 289
Just SO far as our expectations art; directed to creature
power, to carry on the interests of the spiritual church,
are we doomed to weep over the folly of them. All the
despondency of the believer, on account either of the slow
progress of the church, or of the extent and power of the
opposition, or of his utter incapacity to conceive how the
mighty w^ork of a world's deliverance and restoration is
to be accomplished, arises from the same misdirected ex-
pectations. John wept no longer when he saw the Lamb
undertake the work. Though all the political powers,
and the accumulated wisdom of the world, all its wealth
and influence of every kind should combine to advance
these spiritual interests, they could of themselves accom-
plish nothing more than the weak, and foolish, and de-
spised things of tlie world. It is hard for men to be per-
suaded of this. Yet nothing can be more certain.
What can creature power do toward removing the real
hindrances to the gospel, as found in the natural corrup-
tion of the human heart ? This kingdom, though spiritual
and invisible, yet comes in contact with men in all their
relations and pursuits, in all their external life, as well as
their feelings; and wherever it touches them it meets
with opposition. The very blessings it brings they regard
as burdens, and despise. Every passion, appetite, desire,
and emotion of the natural heart bars it against the en-
trance of this kingdom; and all tlie habits of thought and
action, all the forces that control and move the social and
political energies of the world, are leagued in stern oppo-
sition to it. Even this is not all. All the principalities
and powers of the kingdom of darkness, those unseen and
powerful spirits of evil which the word of God reveals to
tis, banded together under their might}'' leader, are exert-
ing every energy to exclude from every heart all the influ-
ences of this kingdom of holiness. Against such difiicul-
ties, it is as great folly to marshal the resources of created
-wisdom, skill, and power, as it would be to attempt to
290 ITS ADMINISTRATION [Lect. XT.
control and cure the idiot or the maniac by the power of
logic. All these combined cannot change the moral na-
ture of a single human soul, or purify it from any of its
foul corruptions, much less bring it in the power of a new
life to adoring delight in God, and consecration to His
will.
To open this book, according to which these blessings
of the kingdom are to be applied to a lost world, requires
ability to penetrate, comprehend, and unfold the secret
mysteries of all the vast plan of God, both in providence
and grace, ability to direct and govern at His pleasure
all the multitudinous agencies of the universe, physical,
intellectual, and spiritual, and to control, restrain, and
infallibly to shape to His own ends all the actions and
purposes of free agents, without affecting their freedom
and responsibility. All this is a work requiring divine
■wisdom and power. Yet, vast as it is, the scheme of re-
demption has provided one, in our nature, who has both
the power and the right to do it.
III. He is next introduced to the apostle. "And one
of the elders saith unto me. Weep not : behold the Lion
of the tribe of Juda, the Eoot of David, hath prevailed
to open the book, and to loose the seven seals thereof."
This announcement is very appropriately made by one of
the representatives of the redeemed church in the actual
enjoyment of its spiritual honours. The redeemed soul,
as it sits in heavenly places in Christ Jesus, reposing on
the riches of His grace, and rejoicing in the hope of His
glory, can never doubt its Kedeemer's power, and is
always ready to comfort the desponding with assurances
of His all-sufficiency.
Immediately on this announcement, the prophet sees in
the midst of the throne, and of the four living creatures,
and in the midst of the elders, " a Lamb, as it had been
slain." This is the well known symbol of the crucified
and risen Jesus. He is the Lamb of God to whom all
Lect. XV.] UNDERTAKEN^ BY THE SLAIN LAMB. 291
the Jewish sacrifices pointed, and in whom they found
their true meaning and fulfihnent. He here and now
appears as the very central object of the wliole of this
glorious vision. His incompreliensible nature, and espe-;
cially His perfect power and wisdom, are represented by
His "having seven horns and seven eyes." These are
immediately explained as meaning "the seven spirits of
God, sent forth into all the earth:" the manifold and per-
fect operations of the Holy Ghost. How beautifully and
forcibly does this set forth the truth, that the Spirit is not !
given by measure unto Him, that the fulness of the God-
head dwells in Him, as a "fulness of grace and truth."
It is by the omnipotent and omniscient spiritual influ-
ences sent forth from Him into all the earth, that He in-
fallibly secures the interests of His spiritual kingdom.
Pentecost is the great pi-ominent example of the precious
reality here represented, and the words of Peter its best
brief exposition : " Being by the right hand of God exalted,
and having received of the Father the promise of the
Holy Ghost, He hath shed forth this which ye now see
and hear."
Advancing to Him that sat upon the throne, the mys-
terious scroll containing the hidden destinies of men and
of nations is committed to His hands. " He came and
took the book out of the right hand of Him that sat upon
the throne." "What is this but the visible and more im-
pressive picture of that blessed truth elsewhere so full}''
stated in words, that Christ Jesus is made " Head over
all things to the church?" The following passages at
once explain it, and are explained by it : " The Father
loveth the Son, and hath given all things into His hand,"
"and sheweth Him all things that Himself doeth." "The
Father judgeth [i. e., ruleth,] no man, but hath committed
all judgment [i. e., ruling power,] unto the Son, that all
men should honour the Son, even as they honour the
Father." " Thou hast given Him power over all flesh,
292 ITS ADMINISTKATIOK [Leot. XV.
that He should give eternal life to as many as Thou hast
given Him." " All things are delivered unto Me of My Fa-
ther, and no man knoweth the Son, but the Father;
neither knoweth any man the Father save the Son, and
he to whomsoever the Son will reveal him."^
This scene vividly pictures to the church that great
transaction to which our Saviour refers in those words of
the great commission, uttered when He was about to enter
upon the actual administration of this kingdom, and was
establishing its agencies, and on which He there rests the
grand promise of this whole dispensation — that of His
continual presence. " All power is given unto Me in
heaven and in earth. Go ye, therefore, and teach all
nations, baptizing them in the name of the Father, and
of tlie Son, and of the Holy Ghost; teaching them to ob-
serve all things whatsoever I have commanded you ; and
lo, I am with you alway, even unto the end of the world."
This act of the Lamb, taking the book, introduces the
last . scene in this particular vision : the whole universe
Tiniting in the rapturous praises of the Lamb that was
slain — a scene that, for grandeur and sublimity, is unsur-
passed even in the Bible. Its comprehensive character,
and richness in truth, requires for it distinct and special
•consideration. May we, every one, as we read these
things, and gaze upon the slain Lamb, catch more and
more of its spirit of joyful adoration, and learn to unite
in its new song of praise even here on earth.
Meanwhile, let every troubled and afflicted believer
listen to the cheering words of the elder to the apostle,
and from them, and the infinitely glorious fact on which
they are based, gather comfort and strength. "Weep
not."
" "Weep not" in view of the vast difficulties in working
-out your own salvation. Your strength is small, indeed,
1 Eph. 1 : 22. John 3 : 35. 5 : 20, 22, 23. 17 : 2. Matt. 11 : 27.
Lect. XV.] UNDERTAKEN BY THE SLAIN LAMB. 293
yea, it is nothing ; your enemies are miglity ; your corrup-
tions are strong, and you may seem to be making little
or no progress ; so that, perhaps, in the fierce assaults of
temptation, and the conscious instability of your own
heart, you may sometimes be tempted to regard the issue
of the conflict as doubtful. But the question is not one
of tlie comparative strength of yourself and your ene-
mies ; it is only whether you are in Christ, and so resting
solely on His blood, and righteousness, and Spirit. If
you have committed your poor helpless soul to Him, then
remember that in that roll the whole conduct of your case
is put into His hands, is entrusted to the Lion of the tribe
of Judah. He is not yourJh£l]3fir^Jmt-yaaiLj^ai^ He is
able to keep that which you have committed to Him.
He will be faithful to the trust reposed in Him. " Cast
not away, therefore, your confidence, which hath great
recompense of reward."
"Weep not" in comfortless, heart-broken sorrow under
the afflictions which may be pressing so heavily upon you.
These are all in the covenant ; every one of them is re-
corded in that book in the right hand of Him that sitteth
on the throne, as part of the process needed for your pn-
riflcation ; and every one of them is administered by the
Lamb that was slain for you. The same hand that was
nailed to the cross unfolds your whole life's daily history,
and does it with unerring wisdom, so as to secure the result
promised in the everlasting covenant.
" Weep not" in view of the church's sad imperfections,
impurities, and backslidings, or of her calamities, and the
power and hostility of the world, and the darkness of
those dispensations of Providence which seem to remove
far distant the period of anticipated triumph. All these
apostacies and calamities, all opposition and conflicts, are
written in that sealed book ; they are, as the succeeding
revelations fully prove, part of that vast and wonderful
plan which He has chosen, in order to show to all the
294 ITS ADMINISTBATION [Leot. XV.
universe the dreadful malignity of sin, and the infinite
glory of redemption in triumphing over it, and saving the
church. The power and love of the slain Lamb presides
over the whole.
Not only " weep not," because no created power can be
found to give success to the gospel, but rejoice that it is
according to the divine plan, in carrying forward this
kingdom, to make instrumentalities, contemptible in hu-
man eyes, mighty to the pulling down of strong holds.
In the confidence of this, go forward daily, in humble,
earnest, ceaseless efforts to advance its interests. Let us
remember that it is the power of those seven spirits sent
forth into all the earth, the almighty, and all-wise, ex-
haustless influences of the Holy Ghost, which the ascended
Kedeemer is always sending forth into all the earth to
carry on His work, and that their chosen channel is the
weak and despised things of the world. How very often
that power has made the feeblest efforts produce mighty
and glorious spiritual results, when put forth in humble
dependence on it alone, the whole history of the church:
testifies.
"Weep not, fear not, faint not. The slain Lamb gov-
erns the world. The days of your mortal life are pro-
longed, your daily food is given you, and each sun rises
that you may do His work, and offer yourself, in all your
helplessness as the glad instrument of His divine power,
in extending the boundaries and blessings of His king-
dom. Pervert not His gifts by idleness, or self-indul-
gence. If you have but one talent, use it in His strength,
and with a cordial, earnest consecration to His service in
this spiritual kingdom, and blessed results will follow, and
a glorious reward.
Finally, how futile all the opposition of earth and of
hell to the church of Christ ! And how constantly this
truth thrusts itself in these sacred pages upon our atten-
tion and om- faith ! It is one of those golden threads of
Leot. XV.] UNDERTAKEN BY THE SLAIN LAMB. 295
heavenly truth that runs through and shines in all this
book. Like the maddened Jews when they crucified
Jesus, men and devils can only do with their wicked
hands that which His hand and counsel determined before
to be done. How deep must be the guilt, and how fear-
ful the ruin of all who refuse to bow to this Saviour !
How obstinate and wicked the unbelief that withholds
from Him the heart's trust, and the life's obedience.
Christ Jesus is king. He will rule. Every enemy shall
be put down. Having ofiered Himself as the slain Lamb
to redeem the world, " God hath highly exalted Him, and
given Him a name that is above every name, that at the
name of Jesus every knee should bow, and every tongue
•confess that He is Lord, to the glory of God the Father."
LECTURE XYI.
THE INVESTITURE AND PRAISES OF THE SLAIN LAMB.
Rev., Chap, t: 8-14.
** And when He had taken the book, the four living creatures, and four
and twenty elders, fell down before the Lamb, having every one of
them harps, and golden vials full of odours, which are the prayers of
saints. And they sung a new song, saying. Thou art worthy to tako
the book, and to open the seals thereof : for Thou wast slain, and hast
redeemed us to God by Thy blood, out of eveiy kindred, and tongue,
and people, and nation ; and hast made us unto our God kings and
priests : and we shall reign on the earth.
** And I beheld, and I heard the voice of many angels round about the
throne, and the living creatures, and the elders ; and the number of
them was ten thousand times ten thousand, and thousands of thou-
sands ; saying, with a loud voice, Worthy is the Lamb that was slain
to receive power, and riches, and wisdom, and strength, and honour,
and glory, and blessing. And every creature which is in heaven, and
on the earth, and under the earth, and such as are in the sea, and all
that are in them, heard I saying, Blessing, and honour, and glory, and
power, be unto Him that sitteth upon the throne, and unto the Lamb
for ever and ever. And the four Hving creatures said. Amen. And
the four and twenty elders fell down and worshipped Him that liveth
for ever and ever."
IN comparison with this scene, all tlie vaunted glories,
and splendid pageantries of earth become contemptible.
Even in the great transactions of the spiritual and unseen
world, where God displays His brighter glories, nothing
equal to this has been revealed to us. It is the investi-
ture of the slain Lamb with universal dominion ; His rap-
turous welcome to the mediatorial throne by the whole
witnessing creation. The universe is represented as
uniting in joyous 'adoration of Him as He undertakes the
administration of the spiritual kingdom. In taking the
296
Lect.XVI.] his investiture and praises. 297
roll out of the right hand of Him that sat upon the throne,
He engaged to carry into full execution all the gracious
and still hidden purposes of God in reference to this king-
dom, and by its perfect triumph over sin, and death, and
hell, to bring back the lost bliss of Paradise, and man's
forfeited dominion over the earth, and the manifested
presence and glory of God.
If, when Paradise was lost,
" Earth felt the wound, and nature from her seat,
Sighing thro' all her works, gave signs of woe
That all was lost,"
and if ever since, " the whole creation has been groaning^
and travailing in pain together until now," we might well
expect just such a universal burst of grateful adoration
from that creation, when One who has the right and the
power appears, and actually undertakes the work of re-
storing these ruins, and bringing back the lost inherit-
ance to Adam's fallen race, and a holy harmony to a dis-
ordered creation. The restoration may well be regarded
as virtually accomplished. The triumph, though but an-
ticipated, is sure, and may well become the theme of
universal praise. And as 'every one of us has tasted the
bitterness of the curse, as we have all united our groans
with those of a suiFering creation around us, have we not
all the deepest possible personal interest in the theme of
these songs ? Can we help, even now, amidst all the im-
perfections of our present state, uniting with those wor-
shipping hosts, and yielding the glad homage of our
hearts to the world's Saviour ?
*' Joy to the world, the Lord is corae,
Let earth receive her King ;
Let every heart prepare Him room,
And heaven and nature siug.
Joy to the earth, the Saviour reigns,
Let men their songs employ ;
While fields and floods, rocks, hiUs, and plains,
Repeat the sounding joy."
18
"298 HIS INVESTITURE AND PRAISES. [Lect. XVI.
1. The NEW song. The first to offer then* praises are
of course the redeemed themselves, being those most im-
mediately interested, and most directly benefitted. With
this new song of theirs, every idea in the whole passage,
and every voice of praise in all the creation, inseparably
connects itself. The redeemed are here again represented
by the four living creatures, and the four and twenty
elders; and the perfect union of both these in praising
the Lamb for their redemption, out of all the nations
of the earth, is proof that they together are required fully
to represent the redeemed church in its divine spiritual
life, and its royal and priestly privileges, at least until
that life that is as yet laid up in Christ for the church is
actually possessed and fully enjoyed. Each of these elders
is represented with a harp, the symbol of joy and praise;
and with a goblet of incense, which in the text itself is
explained as meaning "the prayers of saints."
This shows in what the priestly character of these elders
consisted. They are not furnished with any symbols of
sacrificial offerings ; it is not with expiatory sacrifices, but
only with these spiritual offerings of prayer and praise,
that these priests, and the church they represent, draw near
to God, and exercise their spiritual functions. So the
apostle says, "By him, therefore, let us offer the sacrifice
of praise continually; that is, the fruit of our lips giving
thanks unto His name." " Praying always with all prayer
and supplication for all saints."*
Their song is called a new song. This is evidently ^vith
reference to the song which the apostle had just before
heard these same elders singing before the throne, and
which he gives in the last verse of the previous chapter.
That was addressed to Him that sat on the throne, to Je-
Jiovah, as the self-existent, unchangeable, and omnipotent
Creator and disposer of all things; and it consisted m
1 Heb. 13: 15. Eph. 6: 18.
Lect. XVI.] HIS INVESTITURE AND PRAISES. 299
the ascription of universal sovereignty to Him as the end
of creation, because its author, to whose will and pleasure,
therefore, it behooved all creatures to dedicate themselves.
Tliis is addressed to the Lamb, and is an act of praise to
Him as the only one in all the universe able to secure to
Him that sits upon the throne this rightful homage of a
revolted world. It addresses Him as having the sole
right and power to open the book, and carry into execu-
tion the secret purposes of the Eternal God in reference
to this kingdom of grace, because by His blood He had
redeemed them — the subjects of this kingdom — from their
guilty alienation from God ; by His power he had brought
them back, and consecrated them to Him in the nearest
and most honourable relations, and had thus enabled them
to fulfill the original end of their creation, the pleasure
and glory of God their Creator. It is, therefore, a new
song, both in its object — the Lamb, and in its subject —
redemption ; but in both it is in perfect consistency, and,
indeed, subordination to the former, since the end of re-
demption is the glory of God. Redemption is the resto-
ration to God of that glory from His creation, of which
sin had sought to rob Him ; it is the securing to Him those
eternal rights in His creatures which sin denied, yet so as
to save the sinner.
The song was new, also, as to the occasion of it. Tliis
was the actual investiture of the slain Lamb with supreme
dominion over all things to the church. It is a song of
praise to Him as having already been slain, and having
taken the book, and been invested with all power. The
reality of this praise could not be sung until Christ's ele-
vation to the Father's right hand. Before His ascension
to glory, the affairs of this kingdom were, it is true, ad-
. ministered by Him, but only in His divine nature, and in
virtue of His engagements as Mediator to fulfill in the
flesh the conditions of the everlasting covenant by which
■it was founded. But now, in this vision, in accordance
300 HIS INVESTITURE AND PRAISES. [Lect. XVI.
with the actual facts, the conditions are represented as
fulfilled : the Lamb has been slain, the price of redemp-
tion has just been paid, and that human nature in which
He endured the curse is itself glorified and borne to the
throne. Then for the first time this song was sung, either
on earth or in heaven, for then first had the event taken
place which forms its special subject : " Thou wast slain.''^
Redeeming love, indeed, had been sung ever since the
first promise of redemption was first embraced by a be-
lieving heart ; but not a crucified, and risen, and exalted
Saviour. Not until, with the scars of the terrible conflict
upon Him, He ascended from the midst of His gazing dis-
ciples on Olivet ; not until He approached the open por-
tals of heaven, and its gazing and expectant throng, be-
holding the ascending conqueror, cried out, " Lift up your
heads, O ye gates, and be ye lift up, ye everlasting doors,
and the King of glory shall come in ;" not until then, ad-
vancing to the throne. He took His seat at the Father's
right hand, "angels, and authorities, and powers being
made subject unto Him," could this song be sung. Since
then, however, it has never ceased. It never can cease.
Its strains swell with secret joy the heart of every strug-
gling believer here, and its unmingled and rapturous
praises must for ever be the theme of those whose con-
flicts are ended, who have received their immortal crowns,
and been admitted to the presence of the Lamb.
Every gospel offer invites us to join in it. What joys
like these ? What joys will there soon be, without these ?
If we would sing this song in heaven and eternity, we
must learn it here, and now. The way to learn it, pre-
scribed by grace itself, is no laborious, pains-taking effort
under the goadings of a troubled conscience, no mysteri-
ous process of self-purification, but this plain and simple
direction, perfectly adapted to our utter helplessness,
" Repent and believe, then sing." Repent and believe,
and you cannot help singing. " Though now ye see Him
Leot. XVI.] HIS INVESTITURE AND FBAISES. 301
not, yet believing," in Jesus Christ, "ye rejoice with joy
unspeakable and full of glory." ^
In this new song, and the others that follow it, and take
from it their key-note, tliere are four principal points that
should receive our frequent and devout meditation, if we
would be able to unite heartily and habitually in it. They
are, first, the right of the Lamb to this dominion ; secondly,
the assurance given to tlie redeemed by His administra-
tion ; thirdly, the interest of the whole creation in it ; and
fourthly, the evidence it presents of His complete divinity.
11. We, therefore, next notice His right to administer
this kingdom, to bestow its blessings u]3on a guilty world,
and to secure the fulfilment of all the purposes of God's
coveuant mercy. No where in the Bible is this more
forcibly and affectingly stated than here. "Thou art
worthy to take the book, and to open the seals thereof,
for Thou wast slain, and hast redeemed us to God by Thy
blood." His cross secures His right to the crown. By
that cross He removed the greatest of all obstacles to
man's salvation — that interposed by the justice of a holy
God. The question, " How can God be just, and justify
the ungodly," seemed to be unanswerable, until the atone-
ment of Jesus solved it. With man, to justify one justly
condemned is an impossibility and a contradiction. But
He, as the Lamb of God, standing in the sinner's place,
and as the sinner's substitute, endured the penalty of the
divine law, and, by doing so, removed the curse, and
opened a free channel for the exercise of eternal mercy.
" Christ hath redeemed us from the curse of the law, being
made a curse for us."^ This satisfaction being of infinite
value, secures the right to ofier its blessings to every sin-
ner of our fallen race; and this accordingly is the very
first act of the Redeemer in administering this kingdom.
*' Go ye into ail the world, and preach the gospel to every
11 Pet. 1:8. 2 Gal. 3:13.
302 HIS INVESTITURE AND PRAISES. [liVOT. XVL
creature." "And let him that is athirst, come. And
•whosoever will, let him take the water of life freelj."
But His death did more than this. It actually redeemed
a people unto God. It did not merely secure an offer of
deliverance ; it secured the deliverance itself, and this
offer as merely one of the means by which it is actually
effected. " Thou wast slain, and hast redeemed us to God.^^
That is no mere offer of deliverance. The price has been
paid ; th;g prisoners, therefore, must be released and given
over to Him. The curse cannot hold them, for He
has already borne it ; the law cannot hold them, for He
has already satisfied it ; death and hell cannot hold them,
for these derived their claim from that violated law, and
that claim is for ever cancelled. Having paid the price of
their redemption in His own life's blood, they are His
property: and since He cannot be deprived of His blood-
bought right, sin, that by nature reigns in them, must be
dethroned and destroyed, and the world, that holds them
captive, conquered. The almighty influences of the Holy
Spirit, by which alone this can be done, must be sent forth
to subdue their hearts to Himself, and to put them in
actual and complete possession of that spiritual and eter-
nal life purchased for them.
That same death, moreover, which secured the right to
minister all spiritual influences, necessarily secured the
right to make all providential agencies of every kind and
degree, from the fall of a sparrow to that of an empire,
work together for their good. Nothing in earth or hell,
in animate or inanimate creation, can be suffered to de-
prive Him in the minutest degree of the pui'chase of His
redeeming blood, the complete salvation of every one of
His people, whom the Father had given Him. All things,
therefore, are committed to His hand, to be used for this
great end.
For it will be observed, that they who sing this song
ascribe to Him the praise of having not only redeemed
LeoT XVI.] HIS INVESTlXrKE AND PRAISES. 303
them effectnall}^ from every eiiem}', but of having con-
ferred upon them the highest dignities and privileges of
this kingdom. " Tliou hast made us kings and priests
unto God." " Thou hast done iV The death He died
had ah'eady made all this sure. Whatever, then, was
necessary to put them into actual possession of all implied
by this royal priesthood, was His, and must be ministered
to them by Him. The subjects of this kingdom them-
selves, and all its blessings provided for them, are equally
and solely the purchase of His blood. Both, therefore,
belong to Him, and in Him alone must be vested the eter-
nal right to administer these. His blood-bought blessings,
to these His blood-bought subjects, for whom He bought
them. Thus, " we see Jesus, who was made a little lower
than the angels for the suffering of death, crowned with
glory and honour."
III. The church's and the believer's assurance of final
triumph, founded on this redemption, is the next great
theme of this song. "Thou hast redeemed us," "Thou
hast made us kings and priest.-," and therefore, "Thou art
worthy to take the book, and to open its seals;" it is Thine
to use all the powers of the divine goverinnent in securing
the triumph of the mighty scheme. There can be no
doubt about the issue.
In regard to the salvation of each individual believer,
there can be no doubt. Their first ground of security is
in their Redeemer's right. Their salvation, as we have
just seen, is His right. Their ruin would be injustice to
Him. The justice of God now stands bound to the Re-
deemer, to throw around them its eternal protection, and
so renders their salvation sure. A second ground of their
security is His power. All the power of His arm will be
exerted to defend those for whom He shed the blood of
His heart.
Nor is there any doubt of the issue in regard to the
triumph of the church here on earth over all opposing
304 HIS INVESTITURE AND PRAISES, [Lect. XVL
influences and powers. This is the point here more di-
rectly stated, because it is the main subject of this whole
book. And it completely includes the former. "And we
shall reign on the earth." The evident meaning of this
is, that this spiritual kingdom, this redeemed church, shall
even here on earth triumph over the world, and sin, and
Satan ; its true conception, in all its glory and perfectness,
shall be fully realized, and shall take the place of that im-
perfect representation of it now presented in the visible
church. In some way or other — whether we can tell
precisely how, matters not — every influence of evil that
now pervades human character, and human society, and
human governments, polluting and blighting every earthly
interest, and arraying even the very powers of nature
often in opposition to man's happiness, all these shall be
utterly swept away, and the dominion that Adam lost
shall be regained by man redeemed. This is the result
which this book toward its close depicts in such glowing
language; and it is the unfolding of the various, and
complicated, and wonderful agencies and processes of
mercy and judgment by which this result is reached,
which forms the subject of its successive visions.
In the book of Daniel, too, this same result is repre-
sented as following the same investiture of the Son with
universal sovereignty. " One like the Son of man came
with the clouds of heaven, and came to the Ancient of
days, and they brought Him near before Him. ^ And there
was given Him dominion, and glory, and a kingdom, that
all people, nations, and languages should serve Him."
The words of the interpreting angel describe the manner
in which this vision shall be fulfilled, thus : " The saints
1 Dan. 7 : 13. " The Son of man ;" literally, " a Son of man ;" i. e.,
one in human nature, and so distinguished from the sjTnbols of the pre-
vious reigning powers ; but yet one in His origin from above — from
heaven — indicating His divine nature and person. See Fairbai/rn on
Prophecy, p. 311, &c.
Leot. XVI.] HIS INVESTITURE AND PRAISES. 305
of the Most High shall take the kingdom, and possess the
kingdom for ever, even for ever and ever." "And the
kingdom, and dominion, and the greatness of the kingdom
under the whole heaven, shall be given to the people of
the saints of the Most High, whose kingdom is an ever-
lasting kingdom, and all dominions shall serve and obey
Him."i
When^God created man. He gave Him dominion over
the earth. When man sinned, he lost it, and Satan be-
came, by usurpation, the prince of this world. Man,
however, is God's king, and man must reign. God, there-
fore, becomes man, destroys Satan and his works, and in
human nature takes the lost kingdom and bestows it on
the saints. His redeemed. " We shall reign on the earth."
IV. We cannot wonder, therefore, at the next thing in
this vision: the interest manifested by the whole creation
in this administration of the Lamb. Immediately after
the redeemed have sung their new song, an innumerable
company of angels, who are His ministering servants in.
carrying on this woi'k, are heard uniting with the re-
deemed themselves in the ascription of supreme and uni-
versal sovereignty to the Lamb that was slain. " And I
beheld, and I heard the voice of many angels round about
the throne, and the beasts, and the elders ; and the num-
ber of them was ten thousand times ten thousand, and
thousands of thousands, saying, with a loud voice. Wor-
thy is the Lamb that was slain to receive power, and riches,
and wisdom, and strength, and honour, and glory, and
blessing."
But these high praises end not even here. The whole
of this lower creation next joins in a sublime chorus, in
which the Lamb is united with Him that sits upon the
throne, in equal honours, implying that the result of this
administration of the Lamb is to secure, not merely to the
1 Dan. 7 : 18, 27.
S06 HIS INVESTITURE AND PEAISES. [Lect. XVI,.
Hedeemer as sucli, everlasting praise, but to tlie triune
God, from all His creation, the glory due to Him as the
Creator and disposer of all things. " And every crea-
ture which is in heaven, and on the earth, and under the
earth, and sucli as are in the sea, and all that are in them,,
heard I saying. Blessing, and honour, and glory, and
power be unto Him that sitteth upon the throne, and unto
the Lamb for ever and ever." To this ascription of ho-
mage from a whole renovated earth, in all its extent, and
parts, and processes, the symbol of the spiritual life of
the redeemed first responds with a joyful "Amen;" and
then, under this impulse of their new nature, the whole
redeemed church prostrate themselves in an act of wor-
ship. The liarraony which sin had marred so sadly is
again restored. In it every creature's voice unites. This-
mediatorial administration secures every possible end re-
quired by the glory of the Creator and Redeemer, and
all that a world blighted by the curse of sin longs after.
What a delightful consummation does this present of
our blessed Saviour's redeeming work ! If this scene does
not represent the perfect deliverance of the redeemed from
every evil, and that, too, on the eartli, the whole creation
delivered from the curse, it seems to us no language and
no symbols could do it. " We shall reign on the earthJ^
All creatures in heaven, earth, and sea, and under the
earth, join in the ascription of glory. This by no means
implies the universal salvation of all men and devils,
which is expressly contradicted by tlie repeated declara-
tions of the whole Bible, and especially of this boolv, as it
details the manner in which the result here indicated is
finally secured. This perfect deliverance of a redeemed
people and creation is not only perfectly consistent with,
but is to be finally effected by, the eternal separation from
them of Satan and his hosts, and of all his human follow-
ers, their eternal deprivation of all power to harm the-
feeblest creature, and their beino; made an eternal monu-
Lect. XVI.] HIS INVESTITURE AND PRAISES. 307
ment to the universe of the malignity of sin, and its dire-
ful consequences. For, just as we hear the words uttered
from the throne: "Behold, I make all things new," and
as we see the new Jerusalem descending out of heaven in
unimaginable glory, to fill the earth with its light, and to
receive into it the "glory and honour of the nations;" we
hear the same awful voice declaring : " But the fearful,
and unbelieving, and the abominable, and murderers, and
whoremongers, and sorcerers, and idolaters, and all liars,^
shall have their part in the lake which burneth with fire
and brimstone, which is the second death." ^
But it does imply a church of redeemed sinners made
perfect in glory and bliss, and reigning on the earth ; and
it does imply the deliverance of that earth from every
vestige of the curse. We see no longer a feeble, strug-
gling church, hidden, and almost overwhelmed beneath
the thousand influences and hostile powers with which
she is contending, in a world, all whose agencies and influ-
ences, whether mental, moral, or material, are either serv-
ing sin, or cursed by it; but a church purified from every
internal defect and pollution, delivered from every enemy,^
whose spiritual power and glory penetrates every activity^
and perfectly subordinates the whole inferior creation, so
long prostituted to evil, and pours its blessings far as th&
curse is now found.
Not a few glimpses of this glorious renovation are found
in the old prophets. " lie will swallow up death in vic-
tory ; and the Lord God will wipe away tears from off all
faces; and the rebuke of His people shall He take away
from off all the earth, for the Lord hath spoken it." " And
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."^ In the New Testament, it is called
1 Eev. 21: 8. ^ Is. 25 : 8. 35 : 10.
■308 HIS ESrVESTITUKE AND PKAI8ES. [Lect. XVI.
"the times of the restitution of all things, which God hath
spoken by the mouth of all His holy prophets since the world
began." Christ calls it " the regeneration" — the thorough
renovation — " when the Son of man shall sit in the throne
•of His glory."' But compare especially the clear and
familiar words of Paul, in the 8th of Romans. He ex-
pressly teaches there, by the clear distinction being made
between the creature, or creation, and the sons of God, that
the full consummation of the life of God's redeemed car-
ries with it the entire regeneration of all this lower world.
In unfolding the greatness of the saint's future glory, he
represents the whole creation groaning and travailing in
"pain together as the result of man's sin; and therefore,
by a most expressive figure, looking forward with eager
expectation of deliverance to his complete redemption.
■'Tor I reckon that the sufferings of this present time are
not worthy to be compared with the glory which shall be
revealed in us. For the earnest expectation of the crea-
ture waiteth for the manifestation of the sons of God.
For the creature was made subject to vanity, not will-
ingly"— i. e., of its own accord— "but by reason of Him who
hath subjected the same in hope ; because the creature
itself also shall be delivered from the bondage of corrup-
tion into the glorious liberty of the children of God. For
we know that the whole creation groaneth and travaileth
in pain together until now."^
By the mediatorial reign — the administration of the
Lamb — therefore, this whole creation, of which man was
made the head, and which was so blasted by his sin, shall
not be carried with the lost into perdition, but shall again
recover the beauty and the bliss of Paradise. Death itself
shall die. The grave shall be no longer. Mortality shall
be swallowed up of life. There shall be "a new heaven
■and a new earth." "I heard," says John, "a great voice
I Acts 3: 21. Matt. 19 : 28. 2 Rom. 8 : 18-22.
Lect.XVI.] his investiture AND PRAISES. 309
from heaven, saying, Behold, the tabernacle of God is with,
men, and He will dwell with them, and they shall be His
people, and God Himself shall be their God. And God
shall wipe away all tears from their eyes ; and there shall
be no more death, neitlier sorrow, nor crying, neither
shall there be any more pain ; for the former things are
passed away. And He that sat upon the throne said,
Behold, I make all things new."^
Such is the end toward which all things are tending.
It must come, as certainly as that the Lamb was slain,
and now reigns. In the dazzling brightness of that blessed
future — how near or how remote is known only to God —
the glories of heaven and the restored earth seem at last
to meet and mingle, we can hardly tell how. Much must
be unknown till then; but the fact is sure, and that is
enough. Much, however, of the struggles through which
that result is to be reached is revealed, and all for our
completer comfort, guidance, and confirmation in faith.
Let us look to the sure and glorious result, and in what-
ever is revealed of the path to it, learn our duty, never
forgetting the terms so expressly laid down, "To him
that overcometh," and to him only.
V. Finally, what a mass of overwhelming evidence is
here again presented to us of the divinity of Jesus ! It is
as the slain Lamb, as He who had suffered on the cross ;
it is in His character of Atoner and constituted Mediator,
that He is here advanced to the supreme government of
the universe. It is as the Lamb that He is adored by all
the redeemed church, by all the angelic throngs, and by
a whole worshipping creation; and that with precisely
the same homage, the same ascription of universal sove-
reignty, which they offer to Him that sitteth on the throne. "
As we hear their songs, and with them behold His ability
to look into the secret counsels of God, and to execute
2 Rev. 21 : 1-5.
310 HIS INVESTITURE AND PRAISES. [Lect. XVI.
those counsels in unfolding the mighty scheme of Provi-
dence and Redemption, let us joyfully unite in their ho-
mage, prostrating ourselves before His throne in hearty
consecration to His service, and hailing Him as our Lord
and our God.
Yes, believer, that Saviour who died for you is the
mighty God, and is able to keep your immortal soul, and
even your mortal body, safe in life, in death, and through
eternity. That heart of His is full of human sympathies,
but they are the sympathies of a God, and not powerless,,
like the tears of a mere man. Where Jesus weeps, death
itself lets go its grasp, and Lazarus comes forth. He loves
you with all the tenderness, and gentleness, and warm
affection of His human heart, but with all the force of that
divinity to which it belongs. Trust Him implicitly, love
Him fervently, live for Him entirely, as redeemed unto
God by His blood.
LECTURE XVII.
THE EEIGN OF THE LAMB : ITS AGENCIES AND RESULTS.
Rev., Chaps, vi., vii., and vm. : 1.
OPENING OP THE SEVEN SEALS,
ANALYSIS.
'SealI. Chap. 6 : 1, 2. — Christ in His ffospel conquering.
"2. " 6 : 3, 4. 1 (-By War and Discard, in its so-
1 An opposing J cial happiness.
♦' 3. " 6 : 5, 6. I world smitten | By Waut, in its life supports.
"4. " 6 : 7, 8. J I By Death, in its Hfe itself.
" 6. " 6 : 9-11. — The spiritual church, bleeding, praying and
waiting.
"6. " 6 : 12 ; 7 : 17. — The tnumph, in three parts :
(1.) Chap. 6 : 12-17. — The powers of the world over-
thrown and revolutionized, and all enemies
destroyed.
(2.) Chap. 7 : 1-8. — The saints, during all this delay,
prepared by the Spirit's sealing.
(3.) Chap. 7 : 9-17.— Their bliss and glory perfected.
" 7. Chap. 8 : 1.— The end of all conflict. The Eternal Sabbath
begins.
IT had just been sliown that all things were committed
into the hands of the Mediator. The sealed book He
had taken out of the right hand of Him who sat upon the
throne. In all the universe He alone had the right and
the power to unfold and execute these purposes of cove-
nant mercy. His undertaking this, and His investiture
with supreme dominion, calls forth from the redeemed
church the thanksgiving of the new song, imparts to her
the assurance that she shall reign on the earth, and fills
angels that minister for her, and a whole renovated crea-
tion, with joy. It only remained to show Him exercising
this supreme dominion, unsealing the book, and execut-
311
312 HIS KEIGN AND ITS KESULTB. pLiEOT. XVII.
ing its hidden purposes; and tliiis to reveal the general
nature of those instrumentalities and processes by which
the Lamb was to vindicate His claims, and secure to His
own redeemed the sovereignty of the earth, having " put
down all rule, and all authority and power."
This is done by the Lamb's actually breaking success-
ively each of the seals, and each broken seal introducing
the symbolic accomplishment of a certain portion of these
secret purposes, until all are broken, and the whole mys-
tery of God is unfolded. It may not be amiss to repeat
the remark, that the uniform and well-established mean-
ing of the number seven in all symbolical representations,
and occurring frequently in this book, being complete-
ness in all covenant matters, renders it certain that this
book, being a seven-sealed book, implies that it contains,
not a part, but the whole perfect scheme of God's provi-
dence in regard to His church. The breaking of the
seven seals, therefore, must be the unfolding of the whole
plan of God, even to the end, when the Mediator shall
deliver up the kingdom to the Father, all enemies having
been put under His feet, and all the objects of His media-
torial reign having been accomplished. Hence, the sym-
bols introduced under these seven seals, or rather by the
opening of them, must give us a general view of the whole
future course of God's providence in grace, of the whole
of the reign of the Lamb, down to the final consummation.
Other series of revelations, indeed, follow these, espe-
cially the seven trumpets, and the seven vials, and, in
connection with these, the dragon, the beasts, and the
woman, before the New Jerusalem descends. But we
regard the view as fully and satisfactorily established, by
the later and ablest writers on this book, that these seven
seals, trumpets, and vials denote, not successive periods in
the divine administration, but each presents the whole
under different aspects, all of which are necessary to give
a complete idea of its true nature. This is very clearly
Lect. XVII.] HIS KEIGN AND ITS RESULTS. 313
indicated by these leading symbols themselves, the seals,
the trumpets, and the vials. There is no such difference
as these would indicate in the different periods of the
mediatorial administration. The first, that of opening
the seals, is the Lamb reigning, exercising supreme do-
minion over all temporal and spiritual agencies, and thus
Becuring the salvation of His people, and the world's de-
liverance; the second, the trumpets, represents this reign
as one of conflict, depicting the great conflicting agencies,
and disciplinary and corrective judgments, which the
trumpet summons of God in the gospel calls forth, until
the seventh announces that the kingdoms of this world
are become the kingdom of our Lord and His Christ ; the
third, the vials, represents the acts of divine wrath and
vengeance, which characterize this kingdom, in some de-
gree, in all its stages — those last plagues which descend
on individuals and nations when God's long suffering is
exhausted, and which, by their last visitation, shall utterly
exterminate all opposition, so that, when the seventh is
poured out, the voice from heaven declares, " It is done."
Now, it is evident, that the Lamb ruling, the conflict
raging, the judgments of God's wrath descending, are not
distinctions of chronological periods in the history of the
church and the world, but the three great, parallel, and
harmonious aspects of the mediatorial kingdom, present-
ing themselves in every period of its progress.
In these two chapters, then, we have a summary view
of the whole mediatorial administration, as the Lamb
opens the seven seals. A rapid view of all these together
will best enable us to understand them, and to perceive
their beautiful and striking relation to each other, and to
the grand result.
1. When the Lamb opens the first seal, one of the four
living creatures, with a voice of thunder, cries. Come.'
1 In all the later editions of the Greek Testament the words xat ^XsTtS
*' and see," are expunged, as being no part of the original text.
314 HIS REIGN AND ITS RESULTS. [Leot. XVII.
This is a summons to the agency just about to be intro-
duced, and it appropriately comes from the first of those
living ones which symbolize the spiritual life of the church,
implying that these agencies come forth for the church's
sake, and to perfect her life — that her life demands
them; and it is in a voice of thunder, implying the vast
magnitude of the agency demanded. The voice of the
•church's life is thus shown to be in perfect harmony
with the dispensations of her King. Both the agencies
of mercy and wrath which He employs are such as she
■calls for.
At this call, there comes forth a royal rider on a white
horse, armed with a bow, and to whom a crown is given,
indicating His sovereign dominion. Some would make
this a symbol of earthly conquest and dominion merely,
all of which Christ employs as a subordinate agency in
■advancing His kingdom. But this would make it hardly
distinguishable from the symbol of war that immediately
follows. It will be hard to convince the Bible student,
■who regards the Holy Spirit as His own best interpreter,
that this can refer to any other than that glorious Per-
sonage addressed by the Psalmist in the forty -fifth Psalm.
"Gird Tliy sword upon Thy thigh, O most Mighty, with
Thy glory and Thy majesty. And in Thy majesty ride
prosperously, because of truth, and meekness, and right-
eousness; and Thy right hand shall teach Thee terrible
things. Thine arrows are sharp in the hearts of the
King's enemies, whereby the people fall under Thee." It
is the conquering power of Christ in His church, and her"
visible ordinances. The symbol lifts up the vail that cov-
ers these, and shows a secret divine agency at work, that
gives to the church her conquering power. It represents,
not indeed the actual person of Christ, but His spiritual
living presence, in and with those agencies and instrumen-
talities by which He subdues a rebellious world to Him-
self, imparting to them all their efiicacy. "Conquering
Leot. XVII.] HIS KEIGN AND ITS EESULTS. 315
and to conquer," or literally, "in order that He may con-
quer:" this is His only mission. He knows no defeat.
Victory is His work, His sole work, the end for which
He has constituted His church, and sends forth the gospel
of the kingdom. This gospel is " the power of God unto
salvation." " The weapons of our warfare are not carnal,
but mighty through God to the pulling down of strong
holds." " My word shall not return unto Me void, but it
shall accomplish that which I please, and it shall prosper
in the thing whereto I sent it." The ministry and ordi-
nances of His church, and the active energies and holy
example of her people, are the grand visible agency, and
the word of the gospel the all-sufficient instrumentality of
this spiritual conquest. This horse and his rider is rep-
resented here merely as going forth; the long train of His
victories, the brightening path of His spiritual conquests,
increasing from age to age, could not here be brought to
view. Not till the nineteenth chapter does He again
appear, and then it is with His many crowns, and followed
by the immense multitudes of His conquered and willing
followers, on white horses, and in white robes, conquerors
themselves through Him. But He is still abroad in
power and great grace. " Lo ! I am with you alway,"
said Christ to His disciples, "even to the end of the
world." Daily His call is ringing in our ears: "Take My
yoke upon you."
Happy had it been for the earth, had it only heard at
once the summons of its crucified King, and yielded to
Him its homage. But the prey was not to be so easily
wrested from the grasp of the mighty. It was also God's
purpose to demonstrate the terrible malignity of sin before
«.ll the universe, by showing what love and what wrath
it could resist, and through what long ages, too. The
world did not recognize her Saviour, any more than did
the Jews their King. Hence, one after another the world's
own powers are turned against her, and war, and want,
316 HIS KEIGN AND ITS KESTTLTS. [Leot. XVII.
and death are made to contribute to tlie triumphs of the
great conqueror.
2. The second seal is now opened, and the second living
creature cries, " Come ;" and immediately the rider on the
red horse, armed with the great sword, comes forth, to
whom it is given " to take peace from the earth," to set
men on the work of mutual destruction. This symbol
represents, evidently, all those agencies that spread dis-
cord, and division, and murderous hate through families
and nations. War, with all the passions and furies that
produce and follow it, with all its fearful and bloody deso-
lations of nations, homes, and hearts; and the whole-
variety and multitude of inferior conflicts that divide and
distract mankind, and make even the church a scene of"
bitter strife, so far as she is pervaded by the worldly spirit,
are the terrible results of a rejected gospel of peace. Well
and fearfully do they vindicate the claims of Jesus Christ
as the only peacemaker, and punish the world for reject-
ing Him. " There is no peace, saith my God, to tlie
wicked." "I came not to send peace, but a sword," said
Jesus. By this scourge, all the sources of social happiness
in the whole earthly sphere are smitten.
3. The third seal is now opened, and a call from a third
of the living creatures summons another agent to the con-
flict. It is the rider of the black horse, with all the in-
signia of want and famine, bread given by weight, high
prices, and deep solicitude for the preservation of the
fruits of the earth. The scales show scarcity ; a measure,
or choenix, about a quart, was the daily ration of bread of
a Roman soldier, and a penny, or denarius, was a day's
wages of a labouring man, and was, some say, twenty
times, others eight times, the usual price of this measure
of wheat. Even the last would indicate great want, as it
would imply that a bushel of wheat cost about seven dol-
lars, when a day's labour was but fifteen cents. Barley was
then only one-third the price of wheat. These symbols,.
Leot. XVII.] HIS KEIGN AND ITS RESULTS. 317
therefore, express the greatest scarcity, as the colour of
the horse indicates the deepest sorrow. Famine, with all
its terrors, is another of the King's servants, employed to
scom'ge a rebellious earth.
But as the physical and material is always the figure of
the spiritual and moral, and as in this case especially, the
very same language is applied to both, as famine and
bread have their familiar spiritual sense, as well as mate-
rial, the only proper symbol of a spiritual famine and its
causes, is that which represents the physical. This sjm.-
bol, in its full significance, includes, therefore, the still
more awful curse of a famine of the bread of life, and of
the agencies which produce it; the withholding of the
showers of grace, and the desolations of ecclesiastical am-
bition and selfishness, which operate in this higher sphere,
just as drought and oppression in the natural sphere. By
this scourge, all the supports of the earthly life, and all
the comforts, and hopes, and joys, which sustain and cheer
the heart under the burden of its cares and anxieties, and
which the gospel alone can impart, are smitten — all that
truly feeds either body or soul. It is a famine that
consumes the whole man.
4. The fourth seal is th^n opened, and the fourth and
last of the living creatures summons the last and most
terrible of these agents, the rider on the pale horse,
Death, with hell, or the grave, following him. These
destroy the fourth part of men, forcibly representing
the great, though but partial destruction with which
death sweeps into the grave the beauty, worth, and love-
liness of earth in each and every age. In this he em-
ploys every possible instrumentality — not only the in-
struments of the former two horsemen, the sword and hun-
ger, but in addition, pestilence and all diseases — (this
being the meaning of death, in distinction from dying by
violence,) — and the beasts of the earth, even, which last
multiply and devastate in the desolations caused by war
^18 HIS EEIGN AND ITS RESULTS. [Lect. XVII.
and famine. It is evident that this clause is a description
of the nature, and power, and design of the symbol just
presented, and becomes in part an explanation of it. addi-
tional to the name that was given to the rider and his
attendant. It is not what John saw, but an explanation
of its design.
This scourge strikes the seat of the world's life ; it
strikes the life itself. It consummates the effects of the
previous scourges. It completes the terrible agencies by
which a world, rejecting its Saviour king, is punished.
All these together are the iron rod of His wrath, with
which He smites the rebellions nations.
Death here may not be limited to the body, any more
than famine in the previous symbol. It must be taken in
its entire scriptural meaning, as the wages of sin. The
rider on the pale horse, with his un described follower, is
the terrific symbol, not only of physical death and the
grave — that which destroys and consumes the body — ^but
especially of that which destroys and consumes eternally
the soul, and which is the fearful and final result of re-
jecting the gospel of the slain Lamb. So by disease or
pestilence, and the beasts of the earth, as M'ell as by the
sword and hunger, spiritual plagues are indicated; the
pestilence of error, that poisons the soul, and those earthly
powers, political, ecclesiastical, and philosophical — falsely
so called — which, in the latter portion of this book, are
represented as wild beasts of horrid shapes and destruc-
tive power. All diseases of the body, and pestilential
errors of the soul ; all the monstrous forms that worldly
power, worldly wisdom, and corrupt religion have assumed,
are included in the instruments by which this final scourge
of deatli to both body and soul is inflicted upon the earth,
to vindicate the claims of Jesus and His church to rule
over it and in it.
Now, it is evident, that under these four symbols are
embraced all the agencies of the church and the provi-
liEOT. XVII.] HIS BEIGN AND ITS RESULTS. 319
dence of God, which are employed in the conquest of the
earth. There is nothing else that can be called in. The
first introduces all the agencies of the gospel, as it goes
forth with its piercing truths, and in the power of its cru-
cified and glorified Author; the second smites the oppos-
ing worldly interest, in all the social relations; the third,
in all the supports of the world's life ; and the fourth, in
its very life, burying all earthly good in the darkness and
rottenness of the grave. All earthly powers and joys are
under the control of the Lamb, and all the influences which
smite them go forth at His bidding.
Thus, at the call of these living creatures, the church
has gone forth with her word and ordinances in the power
of her unseen King ; and all providential agencies have
followed to scourge and subdue her foes. Accordingly,
after this there are no more voices from these living ones,
and no more of these messengers from the throne. All
the spiritual and providential agencies necessary to per-
fect this new and divine life in man, and to prepare him
to rule over a regenerated earth, have already gone forth
in the train of the conqueror. Henceforward these liv-
ing creatures, that represent it, await in silent expectation
the sure result which, along with the elders, they express
in the new song, " We shall reign on the earth."
These few simple and striking symbols show us beau-
tifully the light in which we are to view all those provi-
dences that fill individuals and nations with terror. They
appear not as opposers, not as emissaries of hell. The
last three riders, let it be observed, are sent forth from
the symbolical heaven, and by the slain Lamb, and in an-
swer to the cry of the church's inmost life, just tlie same
as the first one, which represented the church itself in her
spiritual mission and power. They are summoned there,
not as enemies, but as helpers. They are not, indeed,
the agents by which the bloodless and spiritual victories
of truth, and peace, and righteousness are won over hu-
32C HIS EEIGN AND ITS RESULTS. [Lect. XVII.
man hearts, but tliose by which all who reject the sceptre of
His grace are either chastened, humbled, and deprived of
their earthly supports, and so made sensible of their folly ;
or else, if incorrigible, by which they are punished, their
opposition rendered futile and crushed out, and the
spiritual kingdom prepared for the occupancy of the
earth.
Widely and fiercely have all these three riders . been
sweeping over the nations for eighteen hundred years,
executing their high commission. Terribly has the God
of providence smitten all the sources of the world's hap-
piness, and made these very things, as turned into bitter-
ness and death, to demonstrate its folly and madness in
rejecting the gospel of His Son. Still the world seems
not to recognize the true reason of its miseries. "Lord,"
says the prophet,^ " when Thy hand is lifted up they will
not see ; but they shall see." Still, therefore, these ter-
rible riders are abroad. Still the red, and the black, and
the pale horse are careering all around us, and among us,
entering our very homes, and sweeping away every joy
and confidence that opposes the gospel of the slain Lamb,
and submission to His claims, 'No country, no family,
no individual can escape them, except as each bows in
entire submission and cordial consecration to the rider on
the white horse, and enters the train of his white-robed
followers.
The attempt of interpreters to make a specific applica-
tion— an exclusively specific application — of these symbols
to the wars, famines, pestilences, and beasts of prey that
desolated the Roman Empire during the first three cen-
turies, while the first great struggle between Christianity
and Paganism was in progress, is entirely arbitrary ; and
still more so, the exclusive application of it to the desola-
tions of Judea just before the fall of Jerusalem: to the
i Is. 26 : 11.
Xeot. XVII.] HIS KEIGN AND ITS RESULTS. 321
great struggle between Christianity and Judaism. These
are fair and forcible illustrations of the wrong principles
of interpretation that have been applied to this book.
"We regard them as arbitrary, because there is no such
limitation of time in the text, and nothing whatever to
imply it; nor is there any limitation of any kind in the
symbols themselves; they represent a conquering gospel,
and war, and want, and death, ^nd nothing more, and
nothing less. These have all been just as busy since, as
then. There is nothing whatever here to indicate that
the gospel, and wars, and want, and death in those ages
were designed, any more than all that in the ages since
have been desolating or blessing the nations, and to which
the symbols are just as appropriate. If it be possible for
■symbols to characterize the whole dispensation, and to be
so presented as to show this to be their design, it is done
here. "War, and want, and death, natural and spiritual,
have been busy in every age, and must be, until the tri-
umphs of the cross are complete.
While these four seals unfold all the great visible agen-
oies employed by the Lamb in accomplishing the purposes
•of His mediatorial reign, much yet remains hidden be-
neath the three remaining seals.
5. The fifth seal is now broken, and a scene altogether
new and startling breaks upon the view. From the souls
of those " slain for the word of God, and for the testimony
which they held," there arises the martyr cry, "How
long, O Lord, holy and true, dost Thou not judge and
avenge our blood on them that dwell on the earth?"
Tliey who dwell on the earth here are opposed to those
who sit in the heavenly places in Christ Jesus, who belong
to the kingdom of heaven, and must therefore mean, not
of course all mankind in the flesh, but those who are in
the interest of the world, who live only in the eartlily
sphere, and under earthly influences, and so form the op-
position to the spiritual kingdom. These "souls" or
322 HIS KEIGN AND ITS RESULTS. [Leot. XVII.
" lives," are seen under, or at the foot of the altar, as if
slain on account of their adherence to it, and to the great
cardinal doctrine of atonement, of which it is the stand-
ing symbol; and their blood, "which is the life," is thus
represented, like the blood of righteous Abel, as crying
for vengeance, and that in language showing that retri-
bution had already been long delayed, long beyond the
church's expectations. This is not the language of re-
venge, any more than the cry of Abel's blood was an
expression of Abel's desire of revenge ; it was the cry of
outraged justice, and of compassion and sympathy for
a still suffering church, and of longing desire for her
deliverance and triumph.
To those whose blood thus cried unto God were given
white robes, representing their own immediate and com-
plete acceptance. The answer, that they must wait yet
a season, until the whole number of their fellow-servants
that should suffer be filled up, teaches that the whole
period of the church's conflict here is one in which the
martyr spirit will be required, and martyrs' blood be
shed, and a divinely sustained patience demanded. It is
implied that then, when the last martyr shall have bled,
and not before, shall the long expected consummation
come. Thus graphically was it portrayed, that the
church's path of conquest, as indicated by the first royal
horseman going forth conquering and to conquer, was to
be stained, deeply stained, by her own blood, shed in de-
fence of her own testimony, and that as a testimony to
the infinite efiicacy of her Lord's atoning blood, and' to
the supremacy of His kingly claims founded upon it. As
it is expressed in chap 12: 11, "They overcame by the
blood of the Lamb, and the word of their testimony ; and
they loved not their lives unto the death."
In addition, then, to the agencies to be employed, we
have here revealed the long, long delay during which
they are to be in conflict, the cries of a suffering, waiting
Lect. XVII.] HIS KEIGN AND ITS RESULTS. 323
♦
church, and the promise of a coming deliverance. It is
called " a little season," in comparison with the endless
glory that shall follow, and as it lies in the divine plan.
" One day is with the Lord as a thousand years, and a
thousand years as one day."
6. The sixth opening seal, accordingly, unfolds, (1.)
the long-delayed and prayed for vengeance. In symbols
of most expressive force and well-established meaning, is
portrayed the utter, complete, and awful overthrow of all
earthly powers, and influences, and systems : revolutions
and convulsions as destructive and universal in the whole
social and moral world, the whole constitution of human
society, as would be produced by a universal earthquake,
by which the mountains would be swallowed up, and the
valleys heaved above them, and the whole system utterly
dislocated ; and as if the whole of the world's lights were
to be removed, the sun darkened, the moon turned to
blood, the stars fallen from heaven, and the heavens them-
selves departing as a scroll rolled together. In the midst
of this total confounding of all the old systems of the
world as opposed to the Lamb, this universal ruin of the
earthly and opposing power, and in order to show the utter
hopelessness of all w^ho resist His reign and neglect His
grace, they are represented, from the highest of them to
the lowest, from the kings to the slaves, as all alike
affrighted, paralyzed with terror, and crying out, in the
agony of despair, to the mountains and to the rocks,
" Fall on us, and hide us from the face of Him that sittetb
on the throne, and from the wrath of the Lamb; for the
great day of His wrath is come, and who shall be able to
stand?"
How long the catastrophe here symbolized shall occupy,
whether it shall be sudden, or protracted through genera-
tions, or what special forms the agencies of ruin may
assume at the last, we are not here told. What we hare
here is the consummation of that glorious revolution in
S24: HIS REIGN AND ITS RESULTS. [Leot. XVII.
•
all earthly things, which has been in progress ever since
the church of Christ started forth on her mission of con-
quest. All the vast revolutions in human society and
governments, all of which were heatlien and idolatrous,
produced by tlie spread of the gospel, and all the judg-
ments with which so often already God has avenged the
injuries done to His cause, and all the wrath and terror
that forced from dying sinners the cry of despair, may
fairly be included, indeed, in this, just as each soul's con-
version is a contribution to the final triumph of the saints.
But the final stroke of vengeance shall at last descend
and end the strife. No language, no figures could more
impressively depict the awful, total, hopeless ruin and
despair of all the earthly power and interest. Such must
be the end of all opposition to this kingdom, and such
the despair of all who reject the mercy offered, and refuse
the obedience required by the slain Lamb, as He is now
gathering and perfecting His spiritual kingdom. That
great day of His wrath must come ; it is coming ; all things
are combining with the prayers of suffering saints to
hasten it on.
So far, this seal makes the result, in regard to the op-
position to the kingdom, all clear and certain ; the earth
is cleared of all opposition, and prepared for a reigning
church ; but where is that church ? This is only one side
of the triumph; the other, and positive side, is still more
important. How has the church herself been preserved
and gathered during all this long and bloody struggle,
and prepared to reign ? The only things yet revealed in
this series of God's unfolded purposes, in regard to her,
is the rider on the white horse conquering, and the
martyrs bleeding.
Hence, to complete this view, and give the other side of
this grand scheme, there is added in the next chapter two
other scenes, in which the church herself is brought more
fully in sight. These do not follow the former in chro-
Leot. XVII.] HIS KEIGN AND ITS RESULTS. 325
nological succession, even as the realities symbolized do
not so follow each other but in part. It seems evident,
from the very nature of the symbols here used, and their
necessary meaning, that they must cover, partly at least,
the same ground. Having traced the conflict with the
world's opposition to its close in the world's overthrow,
the Spirit now goes back to unfold, by a few equally
simple pictures, the secret of the church's growth, and
gathering and consummated bliss. May it not also be thus
intimated, that it is only when the battle has ended, and
the smoke of the conflict cleared away, that we shall be
able fully to understand the wisdom and love that bound
together in one harmonious whole the spiritual processes
and the providential agencies of this kingdom ?
(2.) Four angels are seen holding the four winds. The
four winds are, of course, all the winds. Winds here
{avefxoc) mean not the gentle and refreshing breezes, but
the hurricanes that sweep all before them with ruin, and
spread complete desolation in their path. They thus re-
present all the violent and resistless powers and influences
which, when let loose, are to sweep over the earth, and
involve it in the ruin just depicted in the previous scene.
These unseen forces are represented during all this long
period as held back by the forbearance of God, until the
redeemed are all secured. The long suffering of God
restrains the thunderbolts of His wrath, and provides the
providential agencies by which the selfish and malignant
passions of a fallen race are prevented from working out
their natural and ruinous results, until His saints are
gathered in. This process is beautifully pictured by a
mighty angel, having the seal of the living God, ascend-
ing from the east — the source of light and life — whence
the Sun of Righteousness arises, with healing in His
wings, over a dark and ruined world ; and after charging
the angels of the winds to hold them back till His work
is done. He proceeds to afiix the seal of the living God
326 HIS REIGN AND ITS RESULTS. [Lect. XVII.
on all His servants. That angel is a mere instrumental
agent, and, as such, can be a symbol of nothing else than
the active agencies of the gospel itself, pervaded and ac-
companied by the Spirit's power. That seal is the divine
impress of the truth fixed by the Spirit upon the soul of
the believer and his character. Other passages make this-
plain. "Ye were sealed with the Holy Spirit of pro-
mise ;" " whereb}'' ye are sealed unto the day of redemp-
tion ;" " God hath sealed us, and given the earnest of the
Spirit in our hearts." The Spirit thus explains His own
symbol, and it is one that in a word unfolds the whole
process of grace. The seal stamps them as His ; it certi-
fies them to be His ; it preserves them as His ; and it does
this by forming and perfecting the image of Christ in,
them. "The fouudation of God standeth sure, having
this seal : the Lord knoweth them that are His. And let
every one that nameth the name of Christ depart from
iniquity. "
The number of these sealed ones is definitely stated.
Known unto God are all His redeemed. However uncer-
tain men may be, there is no uncertainty in the mind of
Him who causes the seal to be affixed. That number is-
a perfect number, and so formed as to aptly symbolize
the whole church, or spiritual kingdom of Christ, as it
exists on earth, in each and every generation and age.
, Twelve being the number of the chosen tribes of God's peo-
l pie, it came very naturally to be the established numerical
I symbol of completeness in regard to the church, or any
chosen body representing it, as the twelve apostles, the twice
twelve elders, the twelve gates of the heavenly city, with
their twelve angels. "Thousands," were the prominent
and technical divisions of each of the tribes. ^ So here,'
( twelve of these thousands are sealed from each of the
tribes of Israel. Israel is the established symbol of the
' Ex. 18 : 25. Num. 1 : 16.
Leot. XVII.] HIS REIGN AND ITS KESULTS. 327
whole cliurch; and in its twelve tribes, of the visible
church in its organized capacity, and in all its divisions,
in every age. The sealed are not the whole, only a part,
and that the smaller part, of each tribe. And are we not
taught that the spiritually sealed are an election within
an election, in every age; that not all who are called to
enjoy the privileges of the visible kingdom, but only an
election out of them, are the true servants of God, stamped
with His likeness ? " Many are called, but few are chosen."
" Not every one that saith unto Me, Lord, Lord, shall
enter into the kingdom of heaven." "They are not all
Israel, which are of Israel." Most strikinglj^, thus, do
these sealed ones, out of all the tribes of a people, choseu
out of the world, represent the whole of God's elect peo-
ple, as they are gathered out of every nation and kindred
of the earth into His visible church, there to be trained
and disciplined, and thence gathered to Himself by His
almighty and transforming grace in every age.
Until these are all sealed, the catastrophe described in
the last chapter has been ordered to be delayed ; when
the sealing is completed, therefore, that takes place.
There are then left, as the only occupants of the scene,
the wliole assembly of the redeemed, a great multitude,
which no man could number, of all nations, and kindreds,
and people, and tongues. They stand " before the throne
and before the Lamb, clothed with white robes, and palms
in their hands," crying " with a loud voice. Salvation to
our God, which sitteth upon the throne, and unto the
Lamb." The eternal praises of the triumphant church
will ascribe the salvation of every soul to God and to the
Lamb only, to free, sovereign, and unmerited grace. In
its origin, its execution, its application, its progress, and
its final consummation, salvation is of God. It is God's
io save; it is man's only to be saved. The sinner has
nothing to do in the whole process, but to receive, and
use, and enjoy the free and matchless grace.
328 HIS KEIGN AND ITS KESULTS. [Lect. XVII.
The next verses describe still further the perfected bliss
and glory of this spiritual kingdom, with all its thousands
of ministering servants — the angelic hosts — in terms that
scarcely need a word of explanation, but are only enfee-
bled by any comment; and that have fed the faith and
hopes of suffering saints in all ages ; from which, too, the
whole church has derived much of those conceptions of
future bliss which have become thoroughly incorporated
with all her thinking and feeling. For the comfort of
the struggling believer, the whole of these overwhelming
glories are brought into striking contrast with the tribu-
lations through which they have passed, and by which
they have been prepared for it, thus uniting in one the
sorrowing and the triumphant church. The wonderful
process, too, of their purification is described in language
which bears the unmistakable stamp of divinity upon it:
"they washed their robes, and made them ivhite in the
blood of the Lamb." Mysterious, but glorious process of
almighty love and power ! " Oh! the depth!"
"Therefore are they before the throne of God, and
serve Him day and night in His temple; and He that sit-
teth on the throne shall dwell among them. They shall
hunger no more, neither thirst any more, neither shall
the sun light on them, nor any heat. For the Lamb,
which is in the midst of the throne, shall feed them, and
shall lead them unto living fountains of waters ; and God
shall wipe away all tears from their eyes."
7. Now, at length, the seventh and last seal is opened.
But the opening brings to view no fresh actors or scenes.
There is silence in heaven. No more lightnings, and
thundering, and voices out of the throne. The Eternal
Sabbath has begun.^ The new creation, the work of re-
1 " About the space oflialfan hour." To the above interpretation of
tlie seventh seal, we see but one plausible objection, that arising from
the specification of time. How could a half -hour's silence be emblema-
tic of an eternal rest ? The answer is, that it is not the length of the
Lect.xviL] his keign and its results. 329
deeming love, is completed. The Lamb has fulfilled all
the purposes of redeeming love. He has gathered to Him
all His blood-bought people, and filled them with bliss
and glory. His work is done. His honour is vindicated.
Satan is dethroned. All enemies destroyed. The world
itself renovated. Paradise restored. The saints reign.
God is glorified. All sounds of conflict are hushed for
ever.
silence that makes it the symbol of this rest ; but the silence itself being
the only result of the opening of this seal, and this seal being the last,
nothing more being left after this of God's plan in perfecting His king-
dom to be unfolded, makes it necessarily a symbol of the simple fact
that there was nothing more to be done — that all was completed ; and if
this was so, then of course the rest must be eternal.
But, then, why this specification of time ? This seemed necessary, in
order to show that it was not a mere momentary silence, introductory to
new revelations in the same series, and that it should be long enough to
show a complete separation between the opening of the seventh seal and
any succeeding visions. The time is a designation evidently of the
length of this silence in its relation to the sensible apprehensions of the
seer, and is no more itself a symbol than the words " I saw," and "I
heard," are symbols, or than the few hours of that Sabbath occupied by
all these visions are symbols. It is a designation of the period this vision
of silence occupied, as there was no other possible way to describe its.
importance, there being no actions of any kind to measure the time. A
half hour's silence in a series of visions, the whole of which could have oc-
cupied but a few hours at the mo^t, was quite enough to separate entirely
the first series, this oi^ening of the seals from what followed, and to
produce the impression that the contents of the seven-sealed book were
all unfolded. . •
LECTURE XVIII.
THE GREAT EEVOLUTION.
Rev., Chap, vi : 12-17.
** And I beheld, when He had opened the sixth seal, and lo ! there was a
great earthquake, and the sun became black as sackcloth of hair, and
the moon became as blood. And the stars of heaven fell unto the
earth, even as a fig tree casteth her untimely figs when she is shaken
of a mighty wind. And the heaven departed as a scroll when it is
rolled together, and every mountain and island were moved out of
their places. And the kings of the earth, and the great men, and the
rich men, and the chief captains, and the mighty men, and every bond-
man, and every freeman, hid themselves in the dens, and in the rocks
of the mountains, and said to the mountains and rocks. Fall on us, and
hide us from the face of Him that sitteth on the throne, and from the
wrath of the Lamb ; for the great day of His wrath is come, and who
ehall be able to stand ?"
¥E have already given the general meaning of this
grand and terrific scene. We desire further to con-
"flrm that view, and to make some further practical use of
it. We regard it as a description of the utter overthrow
of all the world's powers and organizations, in order to
the eternal triumph of this spiritual kingdom. Such a
triumph as that here described involves the completest
possible revolution in all earthly things, the utter demo-
lition of the whole frame work of society, certainly in all
its moral aspects and tendencies, from the. highest pin-
nacles of its power and splendour, to its deepest founda-
tions, and its obscurest recesses. It involves just such a
revolution in the social and moral world as geologists
■eay took place at some former period in the physical.
330
Xeot. XVIII.] THE GREAT REVOLUTION" INVOLVED. 331
Untold ages ago, they tell iis, our whole planet, then filled
with those huge vegetable growths, and those mammoth
and monstrous animal forms, whose remains still preserve,
in their deep beds, their mysterious history, was shaken
by the most fearful convulsions, and its whole surface
shattered to pieces, and submerged, upheaved in chaos
and darkness, in floods and fire, and contorted into en-
tirely new forms and systems, making it, not only in these
respects, but in all its productions, too, a new world.
Now, it is here and elsewhere in Scripture clearly re-
vealed, that a revolution equally complete in the whole
moral condition of human affairs, and in every thing
affected by this, is to be produced by the triumph of the
church of Christ, resulting in an order of things as differ-
ent from the present administration of human govern-
ments, the spirit and working of social institutions, the
habits of social intercourse, and especially the whole rela-
tions of man toward God, as that which some great geo-
logic change would produce on the earth's physical sur-
face and productions. That such is the certain result of
the triumph of the spiritual kingdom on the earth, is the
strongest conceivable evidence that all these things, in their
whole spirit, and aims, and instrumentalities, and arrange-
ments, are inconsistent with the gospel of the kingdom,
and opposed to the reign of Christ so entirely as to re-
quire a complete overthrow and transformation. This is
indeed making out a bold and broad indictment against
the world ; and if it can be made good, it must stamp
with the guilt of apostacy, or hypocrisy, or rebellion, those
who, professing to be Christ's followers, conform them-
selves to its maxims, habits, and pursuits; and must prove
the folly of those who are looking to the power and the
wisdom of the world, in any of its forms, for substan-
tial help in advancing the interests of Christ's kingdom.
It is made good, however, if our interpretation of this
passage is correct.
332 THE OKEAT EEVOLUTION INVOLVED. [Leot. XVIII..
Our first object, therefore, will be to confirm this inter-
pretation by a fuller view of parallel passages of Scripture
than could be given in the last lecture. To prevent mis-
conception, however, and to give distinctness and pre-
cision to our design, it may be not amiss to observe in the
beginning, that the question whether this revolution does,
or does not, involve corresponding great physical changes
on tlie. earth is not here raised at all ; it may be, or it may
not be ; that would involve a distinct and separate inquiry,
to be settled, if indeed it can be, by a careful comparison,
of the Scriptures bearing on it. It is a question far less-
practical, and its decision does not materially affect the
fact that this revolution produced by the triumph of the
spiritual kingdom, is one that pervades the whole social
and moral interests of the race and our world. If it be
that even pliysical changes are also required to bring the
world into harmony with the perfect triumph of the
church ; if it be true that, while corruption remains in
human hearts, there can be no such radical revolution in
human society ; if it be true that this involves an entire
change in the whole dispensation of God's mercy, beyond
all that the universal prevalence of true religion reigning
in regenerated, but partially sanctified hearts, could effect,
it only makes our case the stronger. The more complete
the change necessary to the triumph of the kingdom of
God, the more total the opposition of the world as it now
is to that kingdom.
Nor do we now raise the question of instrumentalities,
or how this triumph is to be fully effected ; how much
will be due to the word and Spirit, and how much to
providences and judgments accompanying these; how
near an approach shall be made to the perfect triumph,
by the gradual extension of gospel agencies and influ-
ences among the nations, and how long and universally
the sealing process of the next chapter may continue and
extend, and how much will be left for the last stroke of
Lect. XVIII.] THE GREAT REVOLUTION INVOLVED. 333
tlie iron sceptre, for the last shock of the mighty earth-
quake, when death itself shall be swallowed up in victory.
It does appear to us, that on these points there has been
a great deal too much dogmatism — a great deal too much
effort to state these things more definitely and distinctly
than the wide generalities of prophetic words or symbols
will warrant. We can find nothing here that gives any
definite answers to questions on this point; while on the
great and important fact that all these agencies will be
employed, and multiply the triumphs of the cross, pro-
ducing changes the same in kind, and less or greater in
degree, until the end, the response is perfectly clear and
definite.
I. What, then, is the proper, natural and necessary
meaning of this language ? Is it to be taken literally, as
indicating just such a convulsion of nature : just such
affrighted multitudes congregated together in mountain
recesses, and uttering these words of terror to the moun-
tains and the rocks, as they fly from the descending
throne, and from the wrath of the Lamb, when He ap-
pears in His bodily presence and in vengeance ? This is
impossible. The literal events here described cannot take
place in nature.
Let it be remembered, that this is a plain, simple de-
scription by the apostle of what he saw when the sixth
seal was opened, in the same way that he saw the white,
red, black, and pale horses going forth, and the souls
under the altar ; and that, like those, this awful sight of
what appeared a world in its last throes of convulsive
agony, was a symbol of some great truths or facts in re-
gard to the administration of this spiritual kingdom of
God. These could be nothing else than that which is
described in this language of Paul to the Hebrews, " The
removing of those things that are shaken, as of things
that are made, that the things which cannot be shaken
may remain : the kingdom which cannot be moved."
334 THE GREAT REVOLUTION INVOLVED. [Lect. XVIII.-
Now, it has been so ordered, that every peculiarity in
the language used here — every one of these symbols — is
employed by the old prophets in predicting great changes
that have already taken place, in whole or in part, in
reference to particular governments and systems opposed
to God's people. The difference is, that they are all col-
lected here into one awful scene, and applied, not to any
one government or system, but to the whole of the earthly
opposition to the spiritual kingdom, to the utter over-
throw of everything opposed to the reign of the slain
Lamb, and of His saints on the earth. If this description
does not indicate perfect universality, no symbols can do
it. There is here, as no where else in this whole series
of seals, no limitation of time or place. All such are
added by interpreters. What these symbols therefore
mean in the prophets, in their application to particular
kingdoms and visible systems of organized opposition to
God's visible kingdom, they mean here in regard to the
whole of the power of earth and hell — the whole kingdom
of the prince of this world — the whole opposition to the
spiritual kingdom of Christ.
Even the last and most characteristic part of this de-
scription, which depicts so graphically the terror and ruin
of the wicked, has its counterpart there. Isaiah, describ-
ing the coming judgments of God upon the Jews, says,
chap. 2: 19, "And they shall go into the holes of the
rocks, and into the caves of the earth, for fear of the
Lord, and for the glory of His Majesty, when He ariseth
to shake terribly the earth." Hosea, predicting the wrath
about to be poured out on the apostate kingdom of Israel,
uses these words, "They shall say to the mountains,
Cover us; and to the hills, Fall on us;" words with which
he concludes the threatening, " The high places of Aven,
the sin of Israel, shall be destroyed ; the thorn and the
thistle shall come up on their altars."
In illustration of this whole scene, and the meaning of
Lect. XVIII.] THE GREAT REVOLUTION INVOLVED. 335
its symbols, the passages which might be quoted are very
numerous. It will be sufficient to direct our special at-
tention to only four others.
(1.) The first is in the thirteenth chapter of Isaiah.
The whole chapter is expressly styled the burden of Ba-
bylon. In it we read thus : " Behold the day of the Lord
cometh, cruel both with wrath and fierce anger, to lay
the land desolate; and He shall destroy the sinners out of
it- For the stars shall fall from heaven, and the constel-
lations thereof shall not give their light ; the sun shall be
darkened in his going forth, and the moon shall not cause
her light to shine. * * * I will shake the heavens,
and the earth shall remove out of her place, in the wrath
of the Lord of hosts, and in the day of His fierce anger."
As the cause of all the changes thus described, he adds,
a few verses after, "Behold I will stir up the Modes
against them." By this falling and obscuration of the
lights of heaven, therefore, was predicted the utter de-
struction of the Babylonish power, with all its dependen-
cies, and in all its extent, from the throne of its monarch
to the humblest officer employed by it in ruling the
nations. In all this there is nothing high-wrought or ex-
travagant. It is not merely the warm imagination of the
east that expresses itself thus ; it is in perfect accordance
with the feelings of all nations who have known what it
is to live under powerful governments which controlled
the destinies of millions of people. The analogy between
the sun, moon, and stars — the heavenly bodies — in their
relation to, and their influence upon our world, and
human governments as to their high and subordinate
offices in their influence on the masses of the people, has
been always seen and felt. No other is so striking, or so
universally expressed. Nothing is more natural in times
of overwhelming national calamity, when the whole frame-
work of social order is heaving and rocking to and fro,
and all the interests bound up in one's country and its
336 THE GREAT KE VOLUTION INVOLVED. [Lect. XVIII.
institutions are threatened with ruin, to speak of it as the
great earthquake throes of revohition, to talk of the deep
gloom as if the very sun was darkened, and the moon and
stars had withdrawn their shining. How often just such
language was used during the last few years in this coun-
try; and there were times and regions in which men felt
as if even this language was not strong enough to express
the intensity of their feelings — their perception of the
magnitude and misery of the changes passing over them,
or dreaded.
(2.) Again, in Is. 34: 4, we have language almost iden-
tical with the strongest of that in the text, and there ap-
plied particularly to Idumea, though the connection shows
that Idumea was regarded as the representative of all the
enemies of Zion. Having called the world's attention to
the predicted slaughter of the nations, he adds, " And all
the host of heaven shall be dissolved, and the heavens
shall be rolled together as a scroll, and all their host shall
fall down, as the leaf falleth off from the vine, and as a
falling fig from a fig tree. For My sword shall be bathed
in heaven ; behold it shall come down upon Idumea, and
upon the people of My curse to judgment." Here, this
dissolution and falling of the heavenly host can only de-
scribe great revolutions, such as shall utterly overthrow
the whole political, social, and idolatrous systems of the
nations meant. This is evident from what follows ; for
afterwards, as the immediate result of this overthrow, we
have a picture of universal peace, prosperity, and triumph,
beginning with the coming of the Messiah, and ending in
a consummation very similar to that described in the next
chapter of this book by the symbols of the ransomed
throngs around the throne. "The wilderness and the
solitary place shall be glad for them, and the desert shall
rejoice, and blossom as the rose. * * * They shall see
the glory of the Lord, and the excellency of our God.
* * * A highway shall be there, and a way, and it shall
Lect. XVIII.] THE GREAT KE VOLUTION INVOLVED. 337
he called, The way of Holiness; the unclean shall not
pass over it ; but it shall be for those [the holy] ; the
travellers in it, though fools, shall not err. No lion shall
be there, nor any ravenous beast shall go up thereon; it
shall not be found there ; but the redeemed shall walk
there ; and 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."^
'No one can carefully read and compare that whole pas-
sage in Isaiah, with this before us, to the end of the sev-
enth chapter, without perceiving such a wonderful and
close analogy between them, notwithstanding the great
difference in form, as compels to a common application
to at least providential and gracious changes of the same
nature, and tending to the same blessed result. There
are very few stronger confirmations of the Christian's
faith, and more silencing rebukes to infidelity, than such
striking agreement in far-reaching predictions between
writers separated by hundreds of years, and totally differ-
ent circumstances, and in long and complicated passages,
so very dissimilar in their whole composition, and connec-
tion, and occasions, and yet both of them finding their
•only complete explanation in that which brings them into
perfect harmony. The explanation, too, which does this,
receives in it the strongest testimony of its correctness.
(3.) The third passage is that in Joel 2 : 28-32 : "And
it shall come to pass afterward, that I will pour out My
Spirit upon all flesh; and your sons and your daughters
shall prophesy, your old men shall dream dreams, your
young men shall see visions; and also upon the servants
and upon the handmaids in those days will I pour out My
Spirit. And I will show wonders in the heavens and in
the earth, blood, and fire, and pillars of smoke. The sun
1 Is. 35 : 1, 2, 8, 9, 10.
338 THE GREAT REVOLUTION INVOLVED. [Lect. XVIII.
shall be turned into darkness, and the moon into blood,
before the great and terrible day of the Lord come. And
it shall come to pass, that whosoever shall call on the
name of the Lord shall be delivered ; for in Mount Zion
and in Jernsalem shall be deliverance, as the Lord hath
said, and in the remnant whom the Lord shall call."
Here, again, it will be observed, the two processes of the
sealing of the Spirit, and the judgments that blot out all
the lights of heaven, are brought together, and in the
same relation to each other, and to the triumph of
Messiah's kingdom, and the salvation of His people.
This passage is specially interesting, as being that
quoted by the apostle Peter on the day of Pentecost, and
finding then an incipient fulfilment in the outpouring of
the Spirit, and the convulsions that swept away the old
economy. Peter makes this express application of it.
"This which ye now see and hear," he tells them, "is
that which was spoken by the prophet Joel ;" this is the-
beginning of the great revolution the prophet here de-
scribes. It must be, therefore, a description of those pro-
cesses of judgment and mercy which were to characterize
the whole administration of the Messiah in the establish-
ment of His kingdom, by which the day of its triumph, a
day great and teri-ible beyond all others to its adversa-
ries, was to be brought about. It is really the very same
thing as the Lamb's opening the seven seals — the concen-
trated view of His whole mediatorial reign and conquests,
as seen from the greater distance of the old prophet.
" The sun being turned into darkness, and the moon intO'
blood," expresses the utter ruin of all the powers of the
world that oppose that day of His triumph ; and although
it began to be fulfilled in the utter destruction of the
Jewish State and church, it can only find the end of its
fulfilment when the last of these powers shall in like
manner fall before the might of a reigning Saviour.
(4.) The only other passage of the old prophets to which
Lect. XVIII.] THE GREAT KEVOLUTION INVOLVED. 339
we refer, is in the second chapter of Haggai. We quote
only a few verses. "Thus saith the Lord of hosts, Yet
once, it is a little while, and I will shake the heavens, and
the earth, and the sea, and the dry land; and I will shake
all nations, and the desire," or, more literally, "the de-
sirable things of all nations shall come, and I will fill this
house with glory, saith the Lord of hosts." * * * "I
will shake the heavens and the earth, and I will over^
throw the throne of the kingdoms, and I will destroy the
strength of the kingdoms of the heathen." Here, again,
the same figures of shaking the heavens and the earth are
used to express the convulsions and overturnings in the
political, social, and moral world which were to precede
and introduce, as well as also to complete the gospel
dispensation.
No where is such language used to describe a destruc-
tion of the visible framework of nature. The words of
Peter, in his second epistle, do indeed describe a destruc-
tion of the world by fire, like that by water in the days of
JSToah; it is, however, in very different terms, and in order
to a renovation, to a new heavens and a new earth. That
may accompany this; but this is a destruction and a renor
vation as much superior, and more terrible and glorious
than that, as immortal men are greater than the material
world in which they dwell. That world will always be
adapted to them ; it will be made to pmiish them, if ene-
mies to the Creator and Redeemer; and it will be so
ordered and moulded as to be a source of bliss, and in
harmony with the songs of the redeemed, when all ene-
mies are destroyed. But neither in any of these passages,
nor in this revelation of the sixth seal, are any such
changes in material things the objects on which our eyes
and thoughts are fixed, but the mightier and far more
radical change in the whole intelligent and spiritual world.
The last passage has also a special interest and force,
arising from the use made of it in the epistle to the He-
340 THE GREAT KEVOLUTION INVOLVED. [Lect. XVIII.
brews, and which shows the fulness of its meaning, and
something of the extent of its application. It will be an
appropriate close and application, not only of this, bnt of
all the other passages ; and is itself a forcible exposition
and application of the scene of the sixth seal. " Whose
voice" — the voice of Christ at the giving of the law —
" then shook the earth ; but now He hath promised, say-
ing. Yet once more I shake not the earth only, but also
heaven. And this word. Yet once more" — that is, this
whole prophetic declaration — " signifieth the removing of
those things that are shaken, as of things that are made, that
those things which cannot be shaken may remain. "Where-
fore, we receiving a kingdom which cannot be moved, let
us have grace, whereby we may serve God acceptably,
with reverence and godly fear ; for our God is a consuming
&e."
It is impossible, then, in consistency with Scripture
teaching, to apply these symbols to any thing else, or any
thing less than the total destruction of all the systems
and influences of worldly power and wisdom, whether in
■church, or State, or social life, which are inconsistent with
a pure, a spiritual, a reigning Christianity, with universal
and joyful submission to the reign of the Lamb. The
universalit}'' of this revolution, and the entire change
which these symbols represent, as produced by it in all
earthly things, implies that the whole of these are incon-
sistent with it, except as they have already yielded to it,
or been transformed by it.
II. But the question will at once be raised here, has
not Christianity already done this in regard to those
nations where she has established her sway ? Has she
not utterly swept away the old systems of heathenism,
and introduced an entirely new order of things ? How
immense the diiFerence between heathendom and Christen-
dom ! At least in those nations where she has triumphed,
solas to change governments, laws, and social order, is there
Leot. Xviii.] the great revolution involved. 341
anything more to be expected in tlie way of such radical
changes in the whole constitution of government and
society ?
If the past establishment of Christianity in the nations
could in an}' single case satisfy the tei*ms, and meet the
evident design of this one great group of symbols to mark
the utter destruction of all — at least of all open and ap-
parent— opposition, then certainly we might feel that in
that case this great revolution was past, and no other
such day of terrors to be looked for; and also that there
the world and the church were no longer at variance, but
in entire harmony.
But this cannot begin to satisfy the meaning of these
symbols, which require the destruction of all power and
authority, and all systems and influences that are not in
harmony with the design of the slain Lamb, and do not
yield entire submission to His government ; such an over-
throw of the worldliness of the world, in both high sta-
tions and low, in the church and the State, as shall leave
this spiritual kingdom in sole possession of the earth, and
entire control of all its powers and agencies, to employ the
whole to the praise and glory of the Lamb. It is, of
course, true, that every overthrow of tlie heathen powers
in the first establishment of Christianity, and of heathen
and infidel governments and influences ever since, by pre-
paring and contributing to the great result, is necessarily
included in this revolution of the world's ruling powers ;
but these are only the partial shocks of the great earth-
quake, the premonitions of the coming overthrow.
The idea that the Christian world is pretty well Chris-
tianized, is a grand mistake. The notion that the amelio-
rating and elevating influences of the gospel have already
so remodelled and renovated the forms of government,
and the influences of social life, as to bring them so far
into conformity with the claims of Christ, that only a little
more gradual leavening of the mass is necessary to secure
342 THE GKEAT KEVOLUTION INVOLVED. [Lect. XVIIl.
its entire conformity, shows an extremely low and erro-
neous idea of His claims, and the nature of spiritual reli-
gion. The Christian world, with all its splendid civiliza-
tion, its science, its arts, and its multiform literature, is
little more than a Christianized Paganism. Even in
regard to the great multitude of professed believers in
Christianity, it is but the worship of the world under
Christian forms. The change, indeed, from Paganism to
the present Christian civilization is very great; great
beyond the power of all mere human influences, proclaim-
ing the presence of a divine power. An element there is
present, in some degree, almost every where, on which
appears the evident stamp of the spiritual kingdom in its
purity, its singularity, and its power, and perhaps more
widely diffused now than ever before. This change ought
not to be underrated ; but neither ought it to be overrated^
or overestimated. Great as it is, the change required to
bring this godless civilization, this polished kingdom of
the devil, to be thoroughly pervaded by a pure spiritual
Christianity, is still greater, far greater; and can only be
brought about by an overturning such as the text sets
forth. Its language is not a whit too strong to set forth
the deep, wide, transforming change required to bring,,
not a mere worldly, proud and_ corrupt church into the
ascendant ; that would be easy enough — that is so now in
many cases — but a pure, spiritual religion, a religion that
breathes the spirit of holy love to man and consecration
to God, to bring this into the ascendant, so as to mould
political, social, and intellectual influences, and to subor-
dinate the material powers and wealth of the world.
How is it with the politics and governments of the very
best nations? Are they controlled by Christian princi-
ples and aims? Are the honour and authority of the
King of kings regarded in their council chambers and
halls of legislation ? Is it in the spirit of humble prayer,
of a desire and determination to glorify Christ, to further
LeCT. XVIII.] THE GREAT REVOLUTION INVOLVED. 343
tlie supreme ends of the kingdom of God in their own
peculiar aijd legitimate sphere, that their plans are de-
vised and matured ? The very question almost provokes
a smile. To think of the members of Congress, or Par-
liament, or cabinet ministers, engaging in their political
duties with the same spirit, temper, and motives that
govern a praying saint at the communion table !
More than this : what are the professed principles which
they adopt ? For example, is it not so generally regarded
as an axiom in politics, that the principles of Christian
morality in regard to injuries and forgiveness can have no
relation to the intercourse of governments, and are not
binding at all on men in their public relations, that to
■dispute it would be almost worth a man's reputation for
sober sense in some quarters, and he would be set down
by a large portion of even the Christian world, as a hair-
brained enthusiast? But the wise man has yet to arise,
that can show how men associated together in the high
places of the world's governments, and in their discharge
of the duties involved in the relations of whole nations,
may indulge tempers and motives, and perform acts in-
volving them, which are acknowledged in private rela-
tions to be wrong. Is not Jesus Christ the King of the
nations ? Does He not require His law to be supreme in
the hearts of all rulers and legislators, as well as every-
body else, and in all their relations? Does not His law
embrace in its grasp all the relations in which man can
be placed? Shall the highest and most important of
them all, as regards this world, be exempted from the
grasp of those precepts whicli are especially directed to
the regulation of liuman intercourse, and especially char-
acteristic of the peaceful religion of Jesus ?
This is a very different thing from saying that the func-
tions of civil government include the defence, or the pro-
pagation, or the support of the gospel, or involve any de-
-claration of religious truth; it is only saying that every
344 THE GREAT REVOLUTION INVOLVED. [Lect. XVIII.
man called to exercise such functions is bound, in the per-
formance of his duties, to act on the principles of the gos-
pel of Christ, which govern him in every other relation.
It is very different, too, from saying that a government
may not perform acts which would be wrong in individu-
als; which is evident, since every relation and position
has its peculiar duties. Government is for the punish-
ment of evil doers, and for the praise of them that do well ;
and this very end, the protection of the people, and all
the interests of justice and truth necessary to the exist-
ence of social order, may require it not only to punish
the individual criminal, but even to wage a defensive war.
But after all these necessary limitations, this case may
serve to illustrate the immense extent of the revolution
required in all the so-called Christian governments of the
world, to conform them to the law of the kingdom. It is
said, to conduct a government on such principles is utterly
impracticable: it cannot be done. Well, let this be
granted; suppose, what may be true, that it is impracti-
cable. It can be so for no other reason than the wicked-
ness of man; and it is this very impracticability that
proves the world's deep ungodliness : that it is impossible
to conduct the high affairs of civil government on the
principles of the religion of Christ, of love, forgiveness,
and peace. How vast the change required to make it not
only practicable, but universal ! For as certainly as the
Lamb is unfolding the seven-sealed book, it shall be
universal. "We shall reign on the earth," sing the
white-robed elders.
This, also, renders necessary a continual repetition of
those wars, and revolutions, and upheavings of the masses
of society, which have been always desolating the world,
until the nations are transformed, society renovated, and
the old systems utterly wiped out. Nothing less, and
nothing else, can secure to the spiritual church that as-
cendancy in all human affairs here predicted. While
Lect. XVIII.] THE GREAT REVOLUTION INVOLVED, 345
such a state of things exists as now does in every nation
of the earth, it is vain to hope for settled peace, and the
steady, onward progress of truth and righteousness, like
a gently flowing stream of rapidly increasing width, and
depth, and blessing. Nothing but successive shocks of
this earthquake, heavier strokes of that iron rod, can ever
shake out from the earth its earthliness, and enthrone the
spiritual kingdom.
Were we to drag out to the light the prevailing habits
of social and business life, we should find them equally
destitute of the pure and controlling principles of a
spiritual Christianity, a holy consecration. In buying and
selling, in sleeping, and eating, and drinking, and espe-
cially in dressing — in the vanity displayed in it, and the
interest,, importance, and time given to it ; in all these the
ingrafted habits of fashionable society are as opposed to
spiritual consecration to Christ as darkness is to light.
Still more in the pleasures pursued, not only in the pub-
lic pleasures, as of the theatre and the ball-room, but the
more private ones of the home circle, and the parlour,
and the social gathering, and the wretched literature that
disgraces often the tables of professing Christians, is this
total alie^nation of the world's heart from God manifest,
even in so-called Christian society. Let a child of God,
after being brought to live for a time in close communion
with Him, either through the discipline of affliction, or
through some special outpouring of spiritual influences on
himself and those around him, go out into the social inter-
course of even church-going people and professing Chris-
tians, and he will find, as many will testify, that it is like
breathing the atmosphere of a charnel house. Every-
thing, every conversation, and pleasure, and labour, stinks
of the earth ; there is not a single odour of heaven.
In the whole business of education, with all the efforts
made in that direction for generations past, it is a matter
of real doubt whether, along with its extension and out-
•^46 THE GEEAT KEVOLUTION INVOLVED. [Lect. XVIII.
ward baptism, it has not, among Christian people, been
imbued with a more godless spirit, a spirit more at vari-
ance with the claims of Jesus Christ, than ever before.
An increase in breadth of influence may very well consist
with great decrease in depth and purity. The almost
entire divorce of religion from education, in the prevail-
ing public systems of education, and in other schools, ex-
cept that outward respect for its language and forms
which society deems indispensable, is one of the most
deplorable signs of the times. The whole general train-
ing of children in the family, as well as the school, under
the very eaves of the church itself, is so defective in Bib-
lical character and spiritual power, as to make us almost
-despair of any higher attainments in the church, or any
greater power of spiritual Christianity, except by some
earthquake shock that shall almost entirely dislocate
society, accompanied by mighty spiritual outpourings
that shall reconstruct it on the principle of Paul, " To me
to live is Christ."
Another particular, in whicli the truth we are pressing
rises to view most manifestly, is in regard to the Chris-
tian Sabbath. This is, in one aspect, the most distinctive
badge of Christianity. But where is the Christian Sab-
bath, in the fulness of its privileges, to be found and en-
joyed? In what Christian parlour even, where Christian
friends have casually met, can you find it? Even the
way to and from the house of God is too often an occa-
sion of Sabbath desecration, at least a proof of the utter
destitution of the Sabbath sjjirit. "Keeping the Sabbath
hohj^'''' is a thing extremely rare Even where tlie open
and public desecration of it is restrained by law, business
and jjleasure very generally only change their forms.
Now the change required in the moral state of Christen-
dom, and of the church itself, to secure a universal holy
•observance of the Sabbath, would involve the most radi-
cal changes in the whole habits of the civilized world. If
Lect.xviil] the gkeat kevolution involved. 347
it is ever effected, will any thing less than a great moral
earthquake do it?
An examination of the visible church itself, and a com-
parison of it with the primitive model, which was not
without its own imperfections, and with the requirements
laid down in the messages to the seven churches of Asia,
would show that the spirit and principles of the world
have, to such a degree, perverted and degraded its holy
action and its spiritual energy, that a revolution of the
most thorough and radical nature is necessary to deliver
it from the earthliuess that every where pervades it, and
that mars and enfeebles the working of all its organiza-
tions and institutions, and obscures and confuses, and
almost silences the voice of a heavenly testimony in all
its worship and discipline. It would almost seem that
nothing less than such a revolution as that afterwards
implied in the slaying of these, her witnesses for God,
and their speedy resurrection by the power of the life-
giving Spirit, could bring her back to her primitive purity
and power. What, then, must be required to make her
the instrument of spiritual triumph over all the earth ?
How great the revolution that shall fill the earth with the
glory and purity of this spiritual kingdom, instead of
with such a sadly defective and corrupt thing as this
visible representative of it now is ?
But enough has been said for our present purpose;
enough to show that no symbol whatever, drawn from
the material world, whence all symbols must be drawn,
short of such a universal earthquake and dissolution of
the whole visible system of nature, could ever adequately
represent the all-pervading moral change wdiich must yet
take place, even in Christendom, in order that Christ
may reign, and the principles of the spiritual kingdom
triumph.
Let all, therefore, who love the world, and live for the
world, and have nothing but what is in the world, see
348 THE GKEAT REVOLUTION INVOLVED. [Leot. XVIIL,
here how the world of their idolatry is doomed ! All that
bears not on it the mark of the blood of the slain Lamb,
must in that doom of wrath go down to a hopeless perdi-
tion. How much of all that men now admire ; how much
of the power, and wealth, and art, and literature, and
fashion, and social life ; of the pomp, and glitter, and
pleasure, and other things that now move the world's
heart, and stir the waves of human agitation, that impel
the wheels of business, or the sails of commerce, how
much will survive if all must go down, except what bears
on it the blood of the Lamb, and is consecrated to His
service ? How much will be left of what each of us are
living for ? And where shall we ourselves be ? Before
that coming doom overtake you, flee from the world, as
Lot from Sodom. Escape for your life. Live no longer
for interests that in the fixed purpose of God are doomed
to utter perdition, and which are daily receiving in part
their doom, as war, and want, and death, on the red, and
black, and pale horses, are never resting in their work of
vengeance. The great day of His wrath is coming. The
unbeliever has not to wait till the end of the world, if that
be far off, for the terrific scenes of the text. The day of
the wrath of the Lamb, is to him when the day of grace
ends. That wrath there is no escaping ; and how can it
be endured ! The wrath of the Lamb is a thought that
defies conception. When love itself, bleeding love, is turned
to wrath, as it must be with very many if much longer
slighted, nothing is left but a despair, a hopeless, endless,
unintermitting agony, which the Spirit describes as the
worm that never dies, and the fire that is never quenched.
The text declares that even to be crushed beneath the
ruins of a crumbling world on fire, would be an infinite
mercy, if it could only hide from the wrath of the Lamb.
This, too, is the world, and these are the things of the
world, which are so often interfering with the holy claims
of Jesus on His followers. All that allures, or threatens,
Lect. XVIII.] THE GKEAT KEVOLUTION INVOLVED. 34&
or tempts your feet in any way from the narrow path,
from the footsteps of the Lamb, no matter how lovely,
how desirable, how mighty, or liow apparently needful
now, is in the same condemnation, is set apart for this
doom of wrath. "Will you then listen to the siren's song?
Will you conform to its maxims, and fashions, and opin-
ions, and spend the energies of body and soul, which have
been consecrated to the Lamb, in striving for its ac-
cursed objects? Oh! what amazing force and depth of
meaning does this put into those words so often quoted,
but so little felt and appreciated, " Come out from the
world, and be ye separate, and touch not the unclean
thing." "What communion hath light with darkness?
And what concord hath Christ with Belial ?" " The friend-
ship of the world is enmity with God. Whosoever, there-
fore, will be a friend of the world, is the enemy of God."
" Flee ye out of the midst of it ; deliver every man his
soul; be \iot cut off in its iniquity."
PART V.
ITS CONFLICTS AND TEIUMPH.
Rev., Chap. 8 : 2— Chap. 11 : 18.
Lectube XIX. The Prayers of the Saints.
XX. The Earthly Good Smitten.
XXI. The Soul Smitten ; the Curse of Error Re-
sulting IN A Spiritual Despotism.
XXII. The Reaction of the Worldly Power and
Wisdom.
XXIII. The Divine Agency and the Human Instru-
mentality.
XXTV. The True Church and the Subjects of Her
Testimony.
XXV. The Power .of the World in and Over the
Church.
XXVI. The Power of a Witnessing Chitbch During
THE Abounding Corruptions.
XXVII. The Vitality and Triumph of a Pure Spiritual
Testimony.
XXVni. The Final Triumph.
351
LECTUEE XIX.
THE PRAYERS OF THE SAINTS.
Rev. , Chap, viii : 2-6.
"" And I saw the seven angels which stood before God ; and to them
were given seven tiiimpets. And another angel came and stood at the
altar, having a golden censer ; and there was given unto him much
incense, that he should offer it with the prayers of all saints upon the
golden altar which was before the throne. And the smoke of the
incense, which came with the prayers of the saints, ascended up before
God out of the angel's hand. And the angel took the censer, and filled
it with fire of the altar, and cast [it] into the earth ; and there were
. voices, and thunderings, and lightnings, and an earthquake ; and the
seven angels, which had the seven trimipets, prepared themselves to
sound. "
¥E have seen the Lamb taking the book of God's
secret purposes in regard to His spiritual kingdom,
and opening its seven seals. He has unfolded and exe-
cuted all these purposes. Jesus Christ reigns, is the grand
lesson of the seven-sealed book ; reigns in all gospel agen-
cies; in war, in want, in death, and in the sufferings of
the martyrs; and is in all these only overturning the
world, sealing His chosen, and so gathering His redeemed
.around His throne.
This great truth lies at the foundation of His people's
faith and hope, and of all correct views of the govern-
ment of God, both in providence and grace. It is, there-
fore, the first presented, and that so fully, and in relation
to all kinds of events, as to show all the leadmg princi-
ples of His administration of the spiritual kingdom in the
most brief and impressive form. Having thus presented
353
354 THE TRATERS OF SAINTS. [Lect. XIX.
tlie cardinal doctrine of the sovereignty and triumph of
the slain Lamb, the Spirit next unfolds more particularly
the working of the human agencies employed, and the
conflicts through whic^h this kingdom must pass, and the
influences by which it shall triumph.
We have already given reasons for believing tliat the
visions of the seven trumpets cover the same ground as
those of the seals. If the view just given of the seals be
correct, this must be so. And a careful inspection v£ this
next series will, we think, go far to produce the same
conviction. For it begins, with a succession of symbols
of destructive judgments designed to subdue a world, all
of which appears in bitter and determined opposition — an
opposition not entirely crushed till the very last, when
the seventh angel sounds, and the same consequences fol-
low as those that followed the opening of the sixth seal.
Great voices proclaim in heaven, "The kingdoms of this
world are become our Lord's and His Christ's;" and the
time is come to destroy all them which destroy the earth.
These cannot j^ossibly follow the events symbolized under
the sixth seal, which, on any natural interpretation of the
symbols, represent all opposition already overthrown, and
the saints already redeemed from all tribulation.
This whole series is divided into seven distinct visions,
each introduced b}^ the sounding of an angel's trumpet.
Here, again, the symbolic sense of the number seven,
which is so manifest all through this book, must not be
overlooked. These seven angels, with their seven trum-
pets, teacli that the events they herald cover the complete
history of the kingdom in the aspect in which it is here
viewed down to its consummation. This series is intro-
duced by a very different vision, that of the angel with
the incense, and one of very deep interest, intended ty
show as a distinct characteristic of all these visions of
conflict, and Confusion, and judgment, that they are in.
answer to prayer, as well as means of triumph.
Lect.XIX.] the prayers OF SAINTS. 355
The exposition and application of three leading sym-
bols will sufficiently unfold the teaching of this passage:
the meaning of "angels," used as symbols; of the offering
of the incense ; and of the fire cast upon the earth,
"I saw the seven angels which stand before God, and
to them were given seven trumpets."
§. 1. The angelic r^^ i. ^ r j
ageucy. iliese Cannot DC, as some have supposed,
the seven spirits that are spoken of in
chap. 5 : 6, which are sent into all the earth ; for those
are the seven horns and the seven eyes of the Lamb ; and
in chap. 4: 5, they are symbolized by the seven lamps
burning before the throne ; and in chap. 1 : 4, they are
united with the Father and the Son, as the joint authors
of grace and peace to the church, and can, therefore,
mean nothing less than the Holy Spirit in His manifold
and all perfect operations, which these seven angels
cannot possibly do.
What, then, do these angels represent? As angelic
agency is used throughout this whole book as a symbol,
and as it is often regarded by readers and interpreters as
not a symbol at all, but as representing actual angels, it
may be as well here at once to give a more general
answer to this question, ..and, if we can, learn what is
meant by the symbolic agency of angels. It seems most
natural to find this answer, not by hunting for some spe-
cial analogy in each case first, but by answering the plain
questions, What are angels, and what is their office ?
This will at once show what their symbolic significance
is. These questions are explicitly answered by the Bible
itself. "Are they not all ministering spirits sent forth to
minister for them who shall be heirs of salvation?" Their
very name expresses their office: it means simply "mes-
senger," and is the common word used to denote this. In
Ps. 104: 4, the name is applied even to inanimate things
employed by God as instruments of executing His will.
"Who maketh His angels, spirits; His ministers, a fir.m-
356 THE PKAYER8 OF SAINTS. [Lect. XIX.
ing fire." The meaning of this, as all agree, must be,
the original word in Hebrew, as indeed in most lan-
.^aages, being the same for both "winds" and "spirits,"
"who useth as His angels, the winds; as His ministers,
the lightnings." The application of the name is thus
justified to any instrumental agency He employs. Of all
such instruments and agents sent forth by Him to accom-
plish His purposes, the particular order of spiritual beings
80-called are the highest and most perfect. In nature,
in character, in their willing obedience, and perfect quali-
:fications to do His will, nothing is wanting. All that is
revealed to us of them is comprised in the fact, that all
their powers are given that they may be " messengers of
God," and employed as such. They are, therefore, the
most natural and perfect symbols which the universe
affords of that perfect, but invisible instrumentality which
God employs in carrying on His providential government.
That instrumental agency is often very complicated and
deeply concealed, so that even when the results have been
wrought out, it is impossible to define accurately the
■causes or agencies that produced them. A vast multi-
tude and variety of influences and agencies are con-
stantly at work among men, controlling their conduct
and shaping their destiny, which it is impossible for us to
penetrate, but the evidence of which we see continually
in the great and often unexpected changes that pass over
us and around us. Nothing, therefore, could be more ap-
propriate than when it was designed to show that those
mighty changes and sore calamities which were to befall
the nations and the church were not fortuitous, nor of
mere human or satanic origin, but the result of influences
■commissioned by the great Head of the Church Himself,
to represent these by an angel. This symbolic angel may
be so definitely described as clearly to point out the par-
ticular agency or messenger designed ; He may be repre-
sented with such functions and attributes as to clearly
Lect.XIX.] the PRATEKS of SAINTS. 3tj7
point Him out as the great angel of the covenant, the
Messiah Himself. Here the seven angels are evidently
the symbols of a power or influence issuing from the
throne, and going forth in the various agencies of His
providence on errands of covenant love, to lead and mar-
shal the hosts of the church and the nations in the con-
flict of ages, and thus to bring about the triumph of the
spiritual kingdom. Accordingly, each of them is furnished
with a trumpet, by whose stirring notes the actors in these
events were to be called out, and both the church and the
world warned.
Thus, again, the precious and consolatory truth is
forced upon us, that not only does God overrule all
events — wars, revolutions, convulsions, and persecutions
even — for good, but that He orders them ; that they come
upon the church and the nations at His bidding, by a
mighty influence sent forth by Him to do His work, both
of judgment and mercy, and all in fulfilment of His cove-
nant. By that influence, the united product of the vari-
ous agencies He uses, He moulds and directs the free
agency of man, and summons to its appointed work, at
its appointed time, all the actors and instruments by
which a rebellious world and an apostate church are
scourged and subdued. "The Lord reigneth, let the
€arth rejoice; let the multitudes of the isles be glad
thereof. " " The floods have lifted up, O Lord, the floods
have lifted up their voice; the floods lift up their waves.
The Lord on high is mightier than the noise of many
waters; yea, than the mighty waves of the sea." "The
Lord sitteth upon the flood; yea, the Lord sitteth King
for ever."
Before these angelic messengers can go forth on their
errand, a preparatory scene is presented,
and the prayera"*^''"^^ ^^ show the real nature and design of
all their ministry. Another angel ap-
pears with a golden censer, standing at the golden
358 THE PRAYERS OF SAINTS. Lect. XIX.
altar — the altar of incense inside of the tabernacle — to
whom is given much incense, which he offers up with the
prayers of the saints. The language in the original is pe-
culiar and expressive. " There was given unto him much
incense, that he should give it to the prayers of all saints
upon the golden altar," that thus upon it they might
ascend unto God. "And the smoke of the incense,"
thus added " to the prayers of the saints," carrying them
with it, "ascended up before God out of the angel's
hand." The prayers are heard. The answer follows.
The same angel takes the censer, and fills it with living
coals from the great altar of atonement, and casts them
— not the censer — into the earth; and immediately, as
the result, " there were voices, and thunderings, and light-
nings, and an earthquake." These voices, and thunder-
ings, and lightnings come out of the throne, which is still
prominent in the scene before him;^ the earthquake is
their effect upon the earth and earthly things; and to-
getlier they represent overwhelming divine judgments,
confounding human plans and purposes, and overthrow-
ing the earthly and God-opposing power. These are the
same things which are afterwards successively presented,
as each of the seven angels sounds his trumpet. Having
thus shown that these convulsions are the result of the
prayers of the saints and the fire of the altar, the seven
angels, who had during this time been waiting, prepare
themselves to sound.
The angel here cannot be Christ, for the incense which
was given him are Christ's own intercessions, and can
only represent that instrumental agency, whatever it be,
by which the prayers of the saints are gathered, united,
and made to rest on the intercessions of Christ alone for
acceptance, and so carried up to the throne. It is the
same instrumental agency that, bearing the same censer,.
» Chap. 4 : 6.
Lect. XIX.] THE PKAYEKS OF SAINTS. 359
casts with it the fire of the altar upon the earth, throws
out among men, and scatters abroad the great doctrine of
atonement wliich this represents. It is the agency sent
forth in and through His church, by which His people are
taught to pray through Christ alone, and by which the
great truths of Christ crucified are brought into contact
with the earthly heart of man.
We are thus taught that all the judgments of God upon
a guilty world, and an unfaithful church,
§, All judgments in • i. j.t i? ii • i
answer to prayer. ^rc m answer to the prayers of the saints.
This is too often lost sight of, even by
God's own people, and to it the world is utterly blind.
God here teaches us that true prayer is not a mere exer-
cise of holy affection, and an expression of dependence,
and a means of preparation for receiving a blessing, as
some would teach, but is a real and a mighty power in
the world. It is made so by Him who bestows on all
means, and agencies, and creatures, whatever of power
they may possess. It is mighty, not only to bring down the
gentle rains and dews of the Spirit's gracious influences,
and the daily blessings of our Fatlier's providence, but
equally so in calling downi the judgments of heaven. It
is in answer to pi'ayer that the nations are desolated by
war and pestilence, that the foundations of society are
shaken, and the proudest monuments of human pride and
wisdom laid prostrate. Though the angels stand waiting
before the throne, though their trumpets are given to
them, though an omnipotent God has ready prepared all
needful agencies and instruments for His work ; yet before
a single angel can summon to the work of judgment a
single agency of wrath, the incense of the church's prayers
must ascend before God. " By terrible things in right-
eousness wilt Thou answer us, O God of our salvation,
who art the confidence of all the ends of the eartli, and
of them that are afar off upon the sea • * * * which
stilleth the noise of the seas, the noise of their waves, and
360 THE PRAYEES OF SAINTS. [Lect. XIX.
the tumult of the people." " Yea, we have waited for
Thee, O Lord, in the way of Thy judgments."^
Mark, too, and mark it well, that there is no such thing
as unanswered prayer, if it be indeed true prayer. The
much incense given to the angel was to be given to the
praj'ers of ^^all saints;''^ the cry of the feeblest and hum-
blest one of all the praying hosts is as fully heard, rises-
up before God as surely, as that of the strongest and most
honoured leader of the host, and exerts the same influ-
ence in shaking the thrones of iniquity, and overturning
the powers of the world.
But mark, further, that such prayers go not up by
themselves. They can only be carried up by the incense
offered upon the golden altar, and kindled by the fire
from the altar of atonement. Tlie prayers of the saints
can ascend only as embodied in the intercessions of their
great High Priest, and resting on the merits of His aton-
ing sacrifice. This is the secret of their power. They
are the cry of His redeemed ; His redeemed are one with
Him ; He makes their wants His own ; they are His body ;
what they cry for. He demands; and the fire of His aton-
ing sacrifice carries the demand before the throne, and
secures to its accomplishment all the power of that
throne.
Again, observe that the prayers of saints are not an-
swered according to their form, but their design; not in
giving the precise things asked, and in the precise way,
but by accomplishing the end desired by the holy heart
that offers them in a ftir different way often, and by be-
stowing other and very different things. These prayers
did not ask for the thunderings, and liglitnings, and earth-
quake; but for deliverance and salvation for themselves
and for the nations. The church cries not for vengeance,
but for salvation for men, and glory to God. But salva-
1 Ps. 65 : 5. Is. 26 : 8.
Leot. XIX.] THE PRAYERS OF SAINTS. 361
tion involves vengeance on all that oppose it, and sore
trials — "much tribulation" — to all who shall share it.
' ' Terrors attend the wondrous way
That brings His blessing down. "
The church in this land asked for faith, and patience, and
conformity to the divine will, and greater consecration to
God and His service. Many hoped to secure all this in
some degree by securing Southern independence; God
answered these prayers of Southern Christians by disap-
pointing all worldly hopes, and drying up the sources of
earthly prosperity, compelling the true saint to turn away
from the idols he was unconsciously worshipping, and to
seek in God and in the spiritual kingdom the good he
was foolishly seeking elsewhere. Often, very often, is the
praying soul compelled to say, in the words of good John
Newton,
" I asked the Lord that I might grow
In faith, and love, and every grace ;
Might more of His salvation know,
And seek more earnestly His face.
" 'Twas He who taught me thus to pray,
And He, I trust, has answered prayer ;
But it has been in such a way,
As almost drove me to despair.
*' Yea more ; -ttith His own hand He seemed
Intent to aggravate my woe ;
Crossed all the fair designs I schemed.
Blasted my gourds, and laid me low."
As the pra^^ers of the saints in this way often bring
down sore chastisements upon themselves, these being the
best and only means to secure the good they seek, so their
intercessions for sinners, and for a guilty world and
nations, are answered, not merely by withholding judg-
ments, but by sometimes pouring them out in seven-fold
fury. They are ahvays thus answered in regard to the
incorrigible powers of the world, and all who adhere to
22
362 THE PKAYEKS OF SAINTS. [Lect. XIX.
the world as their chief good and their god. The church
of Christ can triiimpli, and the saints obtain complete
possession of the earth, only by the destruction of every
thing that opposes spiritual religion. In no other way
can the world itself be rescued from the curse. To the
impenitent sinner, therefore, the prayers offered for him
by his wife, or parent, or sister, or other loving friend,,
and by all the church of God, are no matters of indiifer-
ence. As they rise up before God, they are daily gather-
ing upon his soul fresh mercy or wrath. If they are not
answered in his conversion, they will be answered in his
deeper everlasting condemnation ; for the ultimate design
of every praying soul is, that God may be glorified in all
His creatures. If this is not done by their taking refuge
in His oifered mercy, it must be by their becoming the
monuments of His eternal justice. It is a fearful thing
to be the subject of many prayers, and yet not the
subject of converting grace. Do not dare to depend
on the prayers of others for you, while you yourself
reject the grace they seek for you, and which Jesus
ofiers.
The rulers of the earth, too, as they sit in its high
places of law and of power, may, as they very generally
do, ignore the prayers of the saints as having any influ-
ence on the course of political events, the safety or the
ruin of parties, or of commonwealths, except when, under
the pressure of overwhelming calamities, they feel driven
to ask her intercessions. These prayers, however, as they
rise from the thousands of God's faithful ones, who are
longing to have Him glorified in His own world, are none
the less efiective in secretly shaping the iufiuences that
sweep before them all human aflairs. And as with indi-
viduals, so with nations. The prayers of the saints are
not a thing to be trifled with, a thing which, if they do no
good, will bring no evil. If a whole people, in the agony
of their trial, or in apprehensions of danger, cry unto the
Lect, xix:.] the pkateks of saints. 363
people of God to pray for them, and their rulers assume
the attitude of suppliants to the church of God, while yet
they have no other ends in view than their own selfish-
ness dictates, and are daily trampling on His laws to
secure those ends, those very prayers can only bring
down upon them a fiercer wrath, as they are the occasion
of more daring guilt.
We are further taught here, that these results are pro-
duced by the doctrines of the cross com-
§. 3. The fire of the jngr in contact witli humau corruption.
altar. Truth and the , , ^
world in contact. ihe immediate result of these prayers
ascending before God was, that the
angel took the same censer in which they had been
oifered, and filling it with coals from the altar, cast them
into the earth, and by these were these terrible commo-
tions produced. This fire, taken from the altar of atone-
ment, can represent only the truth of Christ's sacrifice,
the doctrine of the cross, elsewhere compared to fire,
which purifies the pure gold and consumes the dross. The
immediate answer to the church's prayers is the procla-
mation and diffusion of this truth in an ungodly world,
attended with searching, purifying, consuming power.
It is the censer of prayer that receives and scatters the
burning coals of truth. Are we not here taught that
Christ crucified, whether proclaimed from the pulpit or
the press, or by the private Christian in the social circle,
must come forth from a heart and lips consecrated and
steeped already with the burning incense and prayers
kindled by the same coals of the atoning sacrifice ? It
must do so, if, with burning power, it is to fall upon the
world's heart. Is not here one reason why this great
truth of Christ crucified is so often preached with little
or no effect, and why the church in holding it and de-
fending it exerts so little power? Such truths cannot live
in cold and prayerless hearts; their glow is soon gone,
^nd they become as dead coals. Equally cold, powerless,
364 THE PRAYERS OF SAINTS. Leot. XIX.
and formal are all gospel truths, when uttered by lips,
and coming from hearts, that are prayerless.
But when the truth does thus come in its warmth, all
alive, and from hearts, and lips, and tongues of fire, it
has a power that compels the world to confess and bow
before it. It may be hated, it may be opposed most bit-
terly and furiously, but it cannot be ignored; it must be
felt. In the heart of the sinner, the doctrine of Christ's
offering Himself a sacrifice for man's sins, and thus making
atonement, when it enters and comes in contact with the
corruptions and lusts that nestle and reign there, creates
often fearful commotions, and deadly struggles, and fierce
conflicts, a very earthquake of the soul, before the power
of sin is destroyed, and the peace of God reigns undis-
turbed. So, also, it is in the world. As the doctrine of
the cross comes in contact with the wickedness of men,
with their proud, self-righteous and ambitious schemes
and systems, it meets with stern and determined opposi-
tion. Hence all these commotions. Hatred to the true
doctrine of the cross has caused all the perversions of
Christianity, and all those various forms of fanaticism
that in its name have withstood it, and sweeping over the
world, have kindled its fiercest wars, and desolated its
fairest portions. History is full of illustrations. The
crusades for the recovery of the Holy Sepulchre ; the wars
of Simon de Montfort, in the south of France, or, as they
are commonly called, the Albigensian crusades; the wars
of the Keformation, the French Revolution, are all
familiar examples. And is not our own recent fierce and
bloody struggle in this land another ? The world is thus
made to punish itself; and it is thus that the cross will
eventually triumph. All these are the necessary result
of truth and error meeting ; of the cross of Christ and
His claims coming in contact with human pride and lusts.
They are as inevitable as that these burning coals scat-
tered among the combustibles of earth will produce a
Leot. XIX.] THE PRAYERS OF SAINTS. 365
furious conflagration. They are also fully foretold as the
destined path of the church, and the destined fate of the
world's opposition; and foretold, too, in language beauti-
fully harmonizing with the symbols here used.
" Is not My word like a fire ? saith the Lord ; and like
a hammer that breaketh the rock in pieces ?" Christ him-
self says, " I am come to send fire on the earth, and what
will I if it be already kindled ? * * * Suppose ye that
I am come to give peace on the earth ? I tell you, Nay,
but rather division." The prophets describe the efifects
of this heavenly and peaceful religion in such language
as the following: "In those days," says Jehovah, by the
prophet Joel, " I will pour out My Spirit, and I will show
wonders in the heavens and in the earth, blood, and fire,
and pillars of smoke." The coming and progress of
Christ's kingdom is thus described by the prophet Mala-
chi: "The Lord, whom ye seek, shall suddenl}'' come to
His temple, even the Messenger of the covenant, whom
ye delight in: behold, He shall come, saith the Lord of
Hosts. But who may abide the day of His coming ? And
who shall stand when He appeareth? For He is like
refiner's fire, and like fuller's soap." "For, behold, the
day cometh that shall burn as an oven; and all the proud,
yea, and all that do wickedly, shall be stubble; and the
day that cometh shall burn them up, saith the Lord of
Hosts." But that day, terrible as it shall be, is necessary
to the consummation of the church's hopes, the answer of
all her prayers, and the triumph of the kingdom of God ;
for the prophet immediately adds, "But unto you that
fear My name shall the Sun of righteousness arise with
healing in His wings. And ye shall tread down the
wicked; for they shall be ashes under the soles of your
feet in the day that I shall do this, saith the Lord of
Hosts." Let the saints, then, never faint in prayer ; let
the church not only hold fast the truth, but with hearts
warmed by close communion with God, declare it to.
366 THE PRAYERS OF SAINTS. [Lect. XIX.
others; and especially let her ministers, glowing with a
devotion kindled at the golden altar, go forth to the
world with burning heart and lips, knowing nothing, and
declaring nothing but Christ and Him crucified, the
wisdom and power of God unto salvation.
LECTUEE XX.
THE FIKST FOUR TRUMPETS. THE EARTHLY GOOD
SMITTEN,
Rev., Chap, vni : 7-13.
*' The first angel sounded, and there followed hail and fire mingled -with
blood, and they were cast upon the earth ; and the third part of trees
was burnt up, and all green grass was burnt up. And the second
angel sounded, and as it were a great mountain burning with fire was
cast into the sea ; and the third part of the sea became blood ; and the
third part of the creatures which were in the sea, and had life, died ;
and the third part of the ships were destroyed. And the third angel
sounded, and there fell a great star from heaven, burning as it were a
lamp, and it fell upon the third part of the rivers, and upon the foim tains
of waters ; and the name of the star is called Wormwood ; and the third
part of the waters became wormwood ; and many men died of the wa-
ters, because they were made bitter. And the fourth angel sounded,
and the third part of the sun was smitten, and the third part of the
moon, and the third part of the stars ; so as the third part of them was
darkened, and the day shone not for a third part of it, and the night
likewise. And I beheld, and heard an angel flying through the midst
of heaven, saying with a loud voice. Wo, wo, wo to the inhabiters of
the earth, by reason of the other voices of the trumpet of the three
angels which are yet to sound ! "
IN the opening vision of this series, we have the prayers
of all saints carried up in the smoke of the incense of
a Saviour's intercessions before tlie throne of God. These
are the cries of a suffering, struggling church for the con-
summation of the triumph promised, and of which the
administration of the slain Lamb gave her the confident
assurance expressed in her new song of praise, " We shall
reign on the earth." For this the saints are elsewhere
represented as groaning within themselves, and waiting
367
368 THE EAKTHLY GOOD SMITTEN. [Lect. XX.
in longing expectation. Prominent among these prayers
is the martyr-cry heard on the opening of the fifth seal,
"How long, O Lord, holy and true, dost thou not judge
and avenge our blood on them that dwell on the earth ?"
In answer, the fire of the atoning sacrifice is cast down
into the eartli. The holy power of Christ^s cross and
crown coming in contact with all that is in the world, the
lusts of the flesh, and the lusts of the eye, and the pride
of life, fearful commotions are the result.
But let not the church in her trials be alarmed. Mes-
sengers from His throne preside over all the apparent
confusion. Immediately the seven angels, which the
apostle had seen standing before God, waiting His com-
mands, prepare themselves to sound the trumpets given
them. These messengers of God for the heirs of salva-
tion fitly represent the mighty influences which are sent
out from the divine throne, to preside over and direct the
great spiritual conflict; to proclaim the world's great
jubilee, liberty for the captives, and the opening of the
prison to them that are bound; to summon the powers
that so long had tja-annized over humanity to submission ;
to warn the praying church of her perils, and to marshal
on the field all the special agencies to be employed. The
general language of these trumpets is, " Come, behold the
works of the Lord, what desolations He hath made in the
earth." " The heathen raged, the kingdoms were moved:
He uttered His voice, the earth melted." " The Lord
sitteth upon the flood; yea, the Lord sitteth King for
ever. The Lord will give strength unto His people; the
Lord will bless His people with peace."
These angel trumpets have, therefore, a voice for each
of you. No more solemn call was ever uttered from
heaven to a world of sinners. To every sinner they say,
Kepent, or be lost; to every sufi'ering saint they say,
"Rejoice in the Lord;" "Be faithful unto death, and I
will give thee a crown of life."
Lect. XX.] THE EARTHLY GOOD SMITTEN". 369
You will observe that these whole seven angels are pre-
pared from the beginning. They all stand together
before the throne, all are presented to the eye of the seer
^t tlie same moment; all at once make ready to sound
their trumpets. " Known unto God are all His works
from the beginning of the world." All the influences
needed to give to the spiritual church a complete triumph,
have been made ready from the beginning. Does it not
also intimate that they are all in perfect harmony, and
also, that though successively called into action, and follow-
ing each other in a certain necessary order, as we shall
see, yet that they may all be operating in the world at the
same time, after they are all once sent forth? Even the
seventli and the last, M-hich ushers in the last woe and the
triumph, has its partial application to the repeated and
partial triumphs of the cause which have at diiferent
times followed the previous course of divine judgments,
and which have indeed been but parts of this great and
final triumph, and have in fact secured it. It is perfectly
consistent with this view, as also with all human history,
that each of these agencies or influences should in suc-
cessive periods rise above all the others, and taking a
world-wide sweep, for a time challenge the whole field to
itself, pervading the world and the church; just as it is
only at the last, when each and all the otliers have done
their best and their worst, that the triumph, the complete
and imiversal triumph, indicated by the trumpet of the
•seventh angel, can be consummated, however long before
it was begun.
1. It is to the first four of these that we direct atten-
tion in this lecture. These four are entirely distinct from
the last three. They diflfer in their character, their
■objects, and their results. They are distinctly marked in
the visions themselves as two classes. The last three are
specially designated as woes; and are separately intro-
duced in verse 13 by an angel flying through mid-heaven,
370 THE EABTHLT GOOD SMITTEN". [Leot. XX,
and crying alond, " Woe, woe, woe to the inhabiters of
the earth, by reason of the other voices of the trumpet of
the three angels which are yet to sound." The more
closely, too, that we inspect each of these two divisions,
the more marked will appear the difference between them,
and the more evident that symbols differing so very
widely must refer to entirely different kinds of agencies.
These four form a kind of whole in themselves as
regards the objects of the judgments. The first smites
the earth; the second, the sea; the tliird, the rivers and
fountains of water; the fourth, the sun, moon, and stars;
and in each case to the extent of one-third only. In the
region of visible nature, these include every thing. Tliey
thus cover the whole of the world's system, of the mere
earthly good. Nothing is left. Every thing in the
world's interest and service is thus made to feel the divine
displeasure; yet so that great mercy mingles with the
judgment, yea, predominates in it, for in each case only a
third part is smitten
The reader of this book mu&t never forget that by
"ear^/i" and "Aeaven" we are to understand not two
places, but the whole system of earthly things and influ-
ences, and that of heavenly things. The symbolical use
of earth is two-fold, just as the literal use of it is, which
applies it to the whole world, and to the land in distinc-
tion from the sea. When used as a symbol in opposition
to the sea, it means, of course, consolidated society, in
opposition to the nations in a tumultuous and unsettled
state, so often in the Bible compared to the sea. But
when the whole earthly system, the world, is the thing-
meant in the symbol itself, the idea intended is the
" world,^^ in the sense fixed in the Bible, tlie aggregate of
all mere earthly interests as opposed to spiritual things ;
the world as opposed to the spiritual kingdom ; which last
accordingly is always represented as occupying a higher
sphere, a heavenly position, corresponding with its true
Lect. XX.] THE EARTHLY GOOD SMITTEN". 371
character. It is just the distinction between earthly and
spiritual; the latter is as higli in moral elevation above
the former as heaven above earth. The whole ground-
work of these visions is the visible realization of the vast
moral elevation of the true spiritual kingdom of Christ
above the ungodly world, an idea elsewhere wrought into
the whole texture of Scripture thought and language.,
Now the objects of infliction under these four trumpets,
make up the whole connected and mutually dependent
system of the world's good. And the instruments em-
ployed are the world's own, also ; the sources of these
judgments are the same as its blessings; its blessings are
turned to chastisements by its own wickedness.
2. Consider, now, what these instruments are, and their
effects. They are different mider each trumpet, just as
the class of objects smitten differs. "When the first angel
sounds, there follows a horrid storm of hail and fire, min-
gled with blood, and it falls upon the earth, the land:
established, consolidated society under organized govern-
ment ; and the third part of the trees, and all green grass,
are burned up. These are the productions of the earth ;
and hence can represent only the benefits growing out of
such a state of consolidated social order, as the regular
administration of laws by civil rulers; and the security,
wealth, and thousand enjoyments of social life and civili-
zation. Of the higher and loftier of these a third part
is destroyed; and all the minor blessings of social and
political order are withered, if not destroyed : the green-
ness, the joy, is all gone.
When the second trumpet sounds, a volcanic mountain,.
in a state of eruption, is cast into the sea, and a third
part of its waters become blood, and a third part of all
living things in it, and on it, perish. As the sea is always
a symbol of the nations in an unsettled and tumultuous
state, which are like "the sea and the waves roaring,"
and restless, it well represents the condition of society
372 THE EAKTHLT GOOD SMITTEN. [Lect. XX.
produced by the previous infliction ; and this new inflic-
tion represents the anarchy, and carnage, and wide-spread
desolation produced by whatever this overturned volcanic
mountain represents.
When the third angel sounds his trumpet, an altogether
new phenomenon presents itself; a great star is seen
falling from heaven, burning like a lamp, embittering and
poisoning the third part of the rivers and fountains, its
very name being Wormwood, a name obtained in its fall,
making it as the very source of the intensest bitterness, so
that many died of the poisoned waters. The rivers and
fountains include all the living waters of the earth, on
which depends its fertility and habitableness ; and these
must symbolize, of course, all the springs of earthly hap-
piness, family influences, and public instructions, together
with the social afiections, thetkindly impulses, the moral
feelings and principles, and the mutual confidence, that
refresh the heart, and give life to the energies of men,
and success to their pursuits. A third of all these are
poisoned by whatever this fallen star represents.
When the fourth angel sounds, it is to be observed that
no new agency or instrumentality is represented as pro-
ducing the obscuration of the sun, moon, and stars, and
darkening them for a third part of the time, which is the
infliction here visited, and which is manifestly just the
withdrawal of a third part of the world's light, the light
of truth shining upon all subjects pertaining to human
happiness. The sun, moon, and stars here are regarded
only as the world's lights, not as a part of the heavenly
system; they are the world's sun, moon, and stars. The
fact that in smiting the world's light, no new instrumen-
tality is employed, implies that none was needed. The
eflfects produced by the first three trumpets were quite
enough to secure this further and last result of compara-
tive darkness.
Now to make these three agencies, the storm of hail,
Leot. XX.] THE EARTHLY GOOD SMITTEN. 373
and fire, and blood, the burning mountain and the falling
star, smiting each a different class of objects, to make these
all symbols of the very same kind of inflictions as those
do who regard them as referring to the successive incur-
sions of the hordes of Northern barbarians, the Goths
under Alaric, the Huns under Attilla, and the Yandals
under Genseric, all calamities of the same nature, and
producing very much the same consequences, is in the
highest degree arbitrary. It would never have been
thought of, had it not first been assumed that these
trumpets were intended to give a chronological history
of the events by which the Roman empire was to be
destroyed. In other words, they could never have been
drawn out of the text here, had they not first been put
into it.
3. We are now prepared to understand the meaning of
each of these symbols, and to what class of events they
are each to be applied.
All those incursions of Northern barbarians to which
we have alluded, as also all similar events since, by which
God has punished the nations favoured with His gospel,
are well represented by the storm of hail, fire, and blood,
destroying; the third part of the trees and the green grass
of the earth. These barbarian hordes, like successive
tempests, swept over the whole face of the Christian
world, so called, then included within the Roman empire,
spreading every where the most fearful desolations. With
terrific and resistless violence they swept over the love-
liest regions of the earth, unsettling all order, disorgan-
izing the local governments, revolutionizing many of the
tribes and nations composing that great empire, and so
blasting all the prosperity produced by such a stable
order of things as had always been to a considerable
extent secured by Roman rule. Thus was produced that
unsettled and tumultuous condition of the nations, which
is represented as the object of the next destructive agency
374 THE EARTHLY GOOD SMITTEN. LecT. XX^
introduced by the second trumpet, and thus, too, indeed,
that very agency itself, the burning mountain.
A mountain, in the figurative language of Scripture,
always represents an established government, and that,
too, most appropriately, because of its elevation in power
and conspicuity, and its stability. A volcanic mountain
cast into the sea, is a government, therefore, that, instead
of giving protection and security to the people under it,,
has become a source of misery and ruin, and so, by its
own internal fires of corruption, and misrule, and furious
dissensions, is itself overturned, and falls a mass of fiery
ruin in the very midst of the nations already in a state of
commotion, producing all the horrors of wide-spread
anarchy and bloody desolation, well symbolized by the
third of the waters becoming blood, and the death of a
third of all that lived in them, or sailed on them.
The symbol finds, then, its first striking verification,
on the largest scale, in precisely that event that followed
the incursions of these barbarian hordes, the fall of the
Roman empire, and its utter dismemberment, together
with all the fearful calamities that accompanied and fol-
lowed, by which the worldly interest was so fearfully
scourged. This empire had such relations to God's plan
and kingdom, that it had already found a place in pro-
phecy; its rise and progress had been pointed out by
Daniel; and its mighty agency in preparing the world
for the gospel, and producing that wide community of
nations that gave an open door to the apostles and their
successors for generations, and so secured the establish-
ment of Christianity, is well known. Being the last
and fullest form of the ivorlcTs power seeking universal
empire, its decline and fall could not fail to find a most
striking place in some of these symbols that indicated the
overthrow of the ungodly world. Its work had been done,
and now its dismemberment and ruin becomes an instru-
ment for chastising that worldly power and interest that
Xect. XX.] THE EARTHLY GOOD SMITTEN. 375
had at this time almost covered up out of sight the pure
spiritual kingdom of Jesus Christ,
Nearly simultaneous with the decline and fall of the
empire, was that of the spiritual power of the church.
Accordingly, this is the next agency of divine chastise-
ment. The star. Wormwood, falling from heaven upon
the living waters, and poisoning them, finds its only pro-
per and distinctive meaning in an ecclesiastical power
falling from the heavenly sphere, where it had been wont
to shine with mild and cheering rays, and blazing like a
lamp, with a smoky and an earthly glare, instead of a
heavenly liglit, smiting the very fountains of human hap-
piness, and poisoning the springs of life. Nothing could
more forcibly represent the immediate effects of degen-
eracy in a church upon the social happiness of men, the
terrible embittering of all the springs of earthly joy in all
the relations and pursuits of life, by the moral principles
becoming debased, the affections embittered, confidence
destroyed, bitter dissensions and animosities awakened.
Only let the authority and influence of the church descend
from the high sphere of the spiritual to mere earthly mat-
ters, let it from being a spiritual, become a political and
earthly power, and it infuses a deadly bitterness into every
fountain of earthly happiness ; it becomes a blazing lamp
instead of a star, wormwood instead of light, and infuses
only misery where it ought to have spread the light of
lieavenly hope. The infliction is indeed limited to the
one-third ; all spiritual light is not turned to wormwood,
and all the good is not embittered, but to have such a por-
tion as this poisoned indicates a calamity of fearful extent.
And now, when the fourth angel sounds his trumpet,
no other agency is needed to produce the darkness that
follows. The necessary result of the overthrow of civil
governments, and the prostitution of church power, is to
smite the lights of the world, when the more immediate
<;onsequences do not lead to repentance. Truth speedily
376 THE EARTHLY GOOD SMITTEN. [Leot. XX.
becomes obscured. Selfishness, passion and worldly lusts
rule the heart, and ignorance settles down upon the
nations, or on any portion of them thus visited. Every one,
even the mere schoolboy who has read the history of
those ages, knows how the civil commotions, and the pros-
titution of church power to political purposes, and to serve
a personal ambition, darkened all the lights of the civil-
ized world. The holy light of the gospel, the blessed
news and claims of the kingdom of Christ shone too
brightly and purely for eyes of the world to bear; the
judgments that smote them in their material enjoyments,
their political confidences, and their springs of social and
individual happiness, failed to correct their intense world-
liness. They turned away from it still; and thus the
world, in the dust and fogs raised by its own commotions
and by its pretended wisdom, obscured its own lights.
Upon every department of really useful knowledge, as
well as upon that of religion, increasing darkness gath-
ered, till a full third of all the world's own lights, of
which it boasted, and in which it trusted, had gone out.
Such are the visitations called forth upon a rebellious
world by these first four angel trumpeters. It is smitten
in its solid continents, its troubled oceans, its springs of
life, and its sources of light. And though this is allowed
to j5roceed only to the third part, though the judgments
are restrained and limited, and still a very large portion
of the earthly good is left, the nations are not suffered to
sink down into utter barbarism; yet the fact that the
sweep of these calamities is so universal in its objects, and
so great in its degree, so that there is no telling where it
will end, might well excite the most fearful apprehensions.
It would seem impossible that, having gone so far, they
should stop there, and not beget still greater calamities,
that should sweep their devastating woes over the earth,
till not a third, but the whole, of its boasted good should
be destroyed.
Lect. XX. 1 THE EARTHLY GOOD SMITTEN. 377
This is just what the next symbol most strikingly ex-
presses, by an angel flying through mid-heaven, and say-
ing with a loud voice, " Woe, woe, woe to the inhabiters
of the earth, by reason of the voices of the trumpet of the
three angels which are yet to sound." The inhabiters of
the earth are those who dwell in the earthly sphere, who
live for the world, and under the influence of worldly
things, in distinction from the heavenly minded, who live
for spiritual and heavenly things, and under their influ-
ence, and who, therefore, are always represented as sitting
in the heavenly places. Over such the increasing judg-
ments of God must roll with crushing power, until the
prayers of a waiting, suflFering church are answered, and
the kingdoms of the earth are given to the saints, and
the crowns of them all placed upon the brow of their
redeeming Saviour.
We have illustrated the meaning of each of these sym-
bols by a brief reference to the history of the church as a
whole, and the united power of the world, when they had
their fullest and most general development. We now
observe,
4. In conclusion, that they apply to similar calamities
in all succeeding ages. The symbol is given in its most
general form. No special application is made or indi-
cated. We have no right to limit its application, except
to the kind and class of agencies and events to which, by
its own nature, it is limited. In every age like causes
produce like effects. Like sins bring like judgments,
and these follow always and everywhere in the same
order, except where the testimony of the truth, and Spirit
accompanying, makes them means of repentance.
Warlike invasions of Christian lands, whenever and
wherever made, have the same place and design in the
great comprehensive scheme of divine Providence that
those had by which the Koman empire was visited, and
the worldliness and ambition tliat then resisted and per-
23
378 THE EARTHLY GOOD SMITTEN. [Lect. XX.
verted the gospel so severely scourged. These storms of
hail, and fire, and blood, have been oft repeated, and
then- desolating effects experienced by an ungodly world,
and an unfaithful church. The voice of the first angel's
trumpet still spreads its warning echoes through the dis-
obedient nations, and summons these storms to their work
of devastation. Look abroad over our own fair land. Is
not the third part of the trees, of the loftiest and noblest
of the earthly and material good we gloried in, burned
up, and all the green grass. The beauty, the loveliness,
where is it? Where, in all our Southern land, is there
one green spot left untouched by the storm of fire and
blood ?
So, also, the symbol of the burning mountain cast into
the sea has had its verification in every age, in the over-
turning of thrones and governments. Almost every
nation of the civilized world has realized something of its
awfnl meaning. The propriety and force of the symbol,
we in this part of this land cannot but feel, when we re-
member with what a fearful crash our Southern govern-
ment, which, though so young, many looked to as a moun-
tain of strength, fell a burning ruin right in the midst of the
people that trusted in it, spreading its blazing fragments
all around, over all the alarmed, confounded, and excited
multitudes ; " the sea and the waves roaring, and men's
hearts failing them for fear, and for looking after those
things whicli are coming on the earth." This terrible
agency, then, for chastising the ungodliness of men, God
is still employing ; the nations that resist our King may
still tremble at the voice of the second angel's trumpet.
Even now the volcanic roll, and the internal fires, show
that this great moimtain of ours, that to many seems to
stand so strong, may at any time pour forth a desolat-
ing flood of fire, and fall a blazing ruin like old Rome.
And it must do so, and every other too, unless the au-
thority of the King of kings is acknowledged, and the gos-
Lect. XX.] THE EARTHLY GOOD SMITTEIT. 379
pel of His kingdom, received by the people, become the
" stability of our times, and strength of salvation."
The symbols of the other two trumpets find also many
realizations in the history of God's dealings. Whenever
the church, in any community or land, has come down
from its high vocation, and sought to become a politi-
cal power, meddling in these purely worldly matters,
either by way of direct authority or dependence, it has
embittered, just to the degree it has done so, the very
fountains of human happiness, and sadly obscured the
light of truth. This found a striking illustration in the
sad history of the Protestant church of France, and,
indeed, in a greater or less degree, of all the established
churches of Europe. Is it not finding another illustra-
tion, on a smaller scale, at this very time, in those por-
tions of the church in our own country, that have been
legislating in regard to political questions and issues?
While the church may never dare to withhold her faithful
testimony against sin in every human relation and ofticial
position, drawing that testimony solely from the word
■of God, w^e cannot labour too carefully, or pray too fer-
vently, that she may be kept from meddling with, depend-
ing upon, or becoming in any way a party in mere politi-
cal and earthly things. She shines to bless and to save
men only as she keeps herself in the heavenly sphere;
when she descends to the world's low level, she is the
worst, the most bitter and poisonous of all influences.
The best things, when prostituted, become always the
vilest. Nothing can preserve a church made up of sinful
men, holding all kinds of worldly relations, and subject
to all worldly influences, from this, but the power of the
Holy Spirit shed down upon her ministry and people in
abundant measure. This, too, is the only thing that can
prevent the worldly element from pervading the church in
■other ways, and obliterating, more or less, the marks of
•consecration, and so bringing down upon her people all
380 THE EARTHLY GOOD SMITTEN. [Leot. XX.
these judgments of her divine Head in proportion to her
worldly conformity.
For upon all the inhabiters of the earth, upon all the
worldly minded, the three-fold woe denounced by the
warning angel is sure to fall. To live in the world, and.
for the world, to have your whole heart and your trea-
sures in it, and your objects of pursuit, is to be living,
always exposed to woes that are irresistible and irrever-
sible. " Be not deceived, God is not mocked ; for what-
soever a man soweth, that shall he also reap. For he that
soweth to his flesh, shall of the flesh reap corruption."
It is only he who "soweth to the Spirit," that, in the
midst of abounding judgments and sweeping desolations^
" shall of the Spirit reap life everlasting."
LECTUKE XXI.
THE FIFTH TRUMPET. THE SOUL ITSELF SMITTEN.
Eev., Chap, ix : 1-11.
*' And the fifth angel sounded, and I saw a star fall from heaven unto
the earth ; and to him was given the key of the bottomless pit. And he
opened the bottomless pit ; and there arose a smoke out of the pit, as
the smoke of a great furnace ; and the sun and the air were darkened
by reason of the smoke of the pit. And there came out of the smoke
locusts upon the earth ; and unto them was given power, as the scor-
pions of the earth have power. And it was commanded them that they
should not hurt the grass of the earth, neither any green thing, neither
any tree ; but only those men which have not the seal of God in their
foreheads. And to them it was given that they should not kiU them,
but that they should be tormented five months : and their torment
•was as the toi-ment of a scorpion, when he striketh a man. And in
those days shall men seek death, and shall not find it ; and shall desire
to die, and death shall flee from them. And the shapes of the locusts
were like unto horses prepared unto battle ; and on their heads were
as it were crowns like gold, and their faces were as the faces of men.
And they had hair as the hair of women, and their teeth were as the
teeth of lions. And they had breast-plates, as it were breast-plates of
iron ; and the sound of their wings was as the sound of chariots of
many horses running to battle. And they had tails like unto scor-
pions, and there were stings in their tails ; and their power was to hurt
men five months. And they had a king over them, which is the angel
of the bottomless pit, whose name in the Hebrew tongue is Abaddon,
but in the Greek tongue hath his name ApoUyon."
UNDEE. the first four trumpets every earthly good is
so far smitten as to show that a curse is on it, and
that in it men can never find a satisfying portion. Do
they rejoice in their social privileges, the honours, wealth,
and refinement of a high civilization ? The fierce storm
of war sweeps over all, and leaves a blackened ruin. Do
381
382 THE CUESE OF ERROR RESULTING IN [Lect. XXI.
they boast of the stability of their governments, that, like
the solid and lofty mountains, seem to defy all attempts
to shake them? Internal fires are kindled, that burn
more and more fiercely, nntil they fall, a crushing, fiery
ruin, in the midst of the agitated masses. Do they glory
in mere external religious privileges, and, like the Laodi-
cean church, say they are rich, and increased with goods,
and have need of nothing, making their boast in the
church's power, and wealtli, and learning, and splendour?
iThe very object in which they glory is thus corrupted,
and becomes a source of bitterness, poisoning the very
springs of influence and happiness: the pulpit, the press,
and even the affections and conscience. Do they glory
in the lights of advancing science and art, and spreading
knowledge? Even this, by being severed from God's
truth and claims, soon loses its brilliancy, and becomes
degenerate and delusive.
In the whole course of His providence, God has writ-
ten on all that is earthly, even in its best forms, when re-
garded as in itself a satisfjnng portion, " vanity and vex-
ation of spirit." But men will still cling to it. So strong
is the love of the worJd, that men will live in it, and for
it, very much as if they liad no souls, no spiritual inter-
ests to care for, and no heavenly interests to seek. It is
so with many of you. God has chastised you in every
possible way. By war with all its desolations, by politi-
cal ruin and its wide-spread results, by embittering your
springs of joy, and darkening your light; b}^ many a pri-
vate sorrow, as well as jniltlic calamity. He has, as by re-
peated trumpet notes, called you to turn away from earth,
and to seek in heavenly things a better portion. But I
see you still clinging to the world, some of you more
eagerly than ever. Be warned in time of the fatal delu-
sion; invite not upon yourselves still heavier afihctions,
those emphatically called woes.
This worldliness of many of you is but a special
Lect. XXI.l A SPIRITUAL DESPOTISM. 383
instance of that which invoked the judgments of the seven
trumpets. The heart of man is the same in every age ;
and while, in the course of societies and nations, it works
out from time to time combined results of great magni-
tude, and thus necessitates judgments of vast sweep and
power, such as the symbols of these chapters specially
indicate, it is also working out, in individual cases and
more limited spheres, like results, and bringing doM^n like
judgments. In the fact that the earthly good is always
the object of the world's idolatry, there is sufficient ground
for the universal application of these symbols and their
startling warnings. If, then, after all God's dealings with
you, you are still clinging to the world as your portion,
you have a deep, personal interest in that warning voice
that introduced the last three trumpets, that voice which
proclaimed, "Woe, woe, woe to the inhabiters of the
earth," to those who, after all these inflictions, are still
earthly minded, by reason of the heavier judgments yet
coming.
What are these ? After the whole circle of earthly good
has been smitten, what comes next ? What but something
tliat smites the very soul ?
Accordingly, when the fifth angel sounds, a still more
terrific plague appears, distinct both in origin and effects
from all before, arising not from any mere earthly source,
nor directed against any mere worldly good, but issuing
from hell itself, and directed against the souls of the un-
sanctified. It is an army of scorpion locusts, of monstrous
and unearthly forms and power, and can find its full and
distinctive realization only i?i those swarms of hell-hegotten
heresies, and soul-destroying doctrines^ that sting and
poison the souls that reject the gospel of the Jcingdom,
Their origin, their form, their king, their commission,
and its limitation, all agree in proving this.
1. Their origin. They are seen to come out of the
dense smoke that arises out of the bottomless pit; and
384 THE CUKSE OF ERROR RESULTING IN [Lect. XXI.
that pit is opened by one who appears as a star that had
fallen (Gr. Tzenzcoxota ) from heaven. To him was given
the key of it, and when he opens it, the very sun itself,
and the air, are darkened by the smoke that issnes from
its mouth, and generates these locust hordes. The origi-
nal author of this plague, therefore, is one represented as
a star already fallen from heaven, an ecclesiastical or
spiritual power that had already descended from its hea-
venly sphere, and become a mere earthly power, the ap-
propriate agent to introduce into the earth the smoke of
hell, a dense cloud of unholy, polluting, fleshly influences,
darkening the sun, and burdening the very air, so that
men's souls may neither see clearly, nor breathe freely.
From such a dark and thickened atmosphere as this, what
but the most soul-destroying errors and delusions, doc-
trines of devils, could proceed ?
Christ gave to His apostles the keys of the kingdom of
heaven. " I will give unto thee," He says to Peter, and
substantially the same elsewhere to the other apostles,
" the keys of the kingdom of heaven ; and whatsoever
thou shalt bind on earth shall be bound in heaven, and
whatsoever thou shalt loose on earth shall be loosed in
heaven." This power, as committed through them to the
church itself, consisted in. the possession and teaching of
the truth of salvation by a crucified Redeemer. When
the church apostatized from this truth, and instead of the
sufficiency of Okrisfs blood, and righteousness, and inter-
cessions, proclaimed the efficacy of human merits and
saintly intercessions, she lost the keys of the kingdom of
heaven, and took up instead the keys of hell, and became
Satan's chief instrument in darkening, deluding, and
tormenting the nations.
2. Their strange and unearthly forms are in keeping
with their origin, and graphically describe just such an
agency. The length and particularity of the description
here directs special attention to it. The agency intended
Lect. XXI.] A SPIRITUAL DESPOTISM. 385
was so unique in its character, and so monstrous too, so
utterly at variance with all the laws and symmetry of
God's visible creation, that nothing in the whole round of
created being, even among the most destructive of rep-
tiles, could supply an analogy that would fully set it forth.
In form, therefore, these locusts are unlike any thing in
nature, and, indeed, inconceivable as material beings,
Tliey had " the shape of ho7'ses prepared for battle,'''' repre-
senting a belligerent and powerful agency; "o;i their heads
were as it were croicns q/^o^c^," making pretensions to the
kingly authority and honour of the crowned elders ;
^Hheir faces were as the faces of men, ''^ making plausible
professions of humanity and benevolence ; ^Hhey had hoAr
as the hair of women''^ indicating an agency voluptuous,
licentious, and alluring; ^%i^'- their teeth were as the teeth of
lions^'' showing a nature cruel and devouring ; " and they
had hreastp)latesasit werehreastplatesofiron,'''''\m^erv'\o\\&
to all the weapons of adversaries, to the arrows of truth,
or the appeals of their suffering victims ; " and the sound
of their wings was as the sound of chariots of many horses
rushing to battle,''^ making a great noise in the world, the
'Confused noise of tumultuous strife, fomenting strifes and
wars; '■'■and they had tails like unto scorpions, and there
were sting sin their tails^'' showing their essentially venom-
ous, deceitful, and malicious nature. These secret stings in
their tails, inflicting a sudden and poisonous wound, not
in the attitude of open attack, but when they seemed
about to depart, were the instruments of their power, for
jpower was given unto them, as the scorpions of the earth
have power,''^ '■'■and their torment was as the torment of a
scorpion when he striketh a man." They indicated an
agency, therefore, whose power consisted in their inflict-
ing, unexpectedly, a small but inflammatory and poisonous
wound, whence the virus would spread through all the
moral system.
Where, in all the records of our race, is there a picture
386 THE CUKSE OF EEEOK KESTJLTING IN [Lect. XXI.
at once so true, so comprehensive, and so graphic, of the
doctrines of devils and their teachers; of those emissaries
of Satan going forth to deceive the nations with high
pretensions to divine authority, and professions of great
philanthropy, yet essentially licentious, bloody, unpitying,,
deceitful and venomous, and filling the whole world with
the confused noise of their daring and restless legions?
Has not the Spirit here thrown upon the canvass as it
were the very descriptions of these destructive influences
given by Paul and Peter? "Now the Spirit speaketh
expressly," says Paul in 1 Tim. 4: 1, 2, "that in the lat-
ter times some shall depart from the faith, giving heed
to seducing spirits and doctrines of devils; speaking lies
in, hypocrisy ; having their conscience seared with a hot
iron; forbidding to marry, and commanding to abstain
from meats." And says Peter, in his 2d Epistle, chap. 2^.
"There shall be false teachers among you, who privily
shall bring in damnable heresies, even denying the Lord
that bought them, and bring upon themselves swift de-
struction ;" who " walk after the flesh, and despise go vera-
ment. Presumptuous are they, self-willed; * * * as
natural brute beasts, made to be taken and destroyed, they
speak evil of the things they understand not; beguiling
unstable souls. * * * For when they speak great
swelling words of vanity, they allure through the lusts of
the flesh, through much wantonness, those wdio were clean-
escaped from them who hve in error." Who can doubt
the identity of these false teachers, and damnable heresies,
with these crowned scorpion locusts ?
3. Their king. " The locusts have no king," says Solo-
mon; but these locusts have, and he is no other than the
angel of the bottomless pit, named Abaddon in Hebrew^,
and in Greek Apollyon, both meaning " the Destroyer^
the destroyer and murderer of souls. While all the forms,
of evil may be said to be under him, there is no agency
that can witli any propriety be singled out as distinctivelj
Lect. XXI.] A SPIRITUAL DESPOTISM. 38T
and peculiarly his emissaries, but the teachers and influ-
ences by which soul-destroying errors are propagated.
Tliese are all most perfectly united in producing the one
result, that of poisoning unbelieving souls; but in nothing
else do they agree, except this devilish and soul-destroying
nature. Th.ey are so numerous, so various, so contradic-
tory often in their character, that it is impossible for them to
unite under any other head than Satan himself. The use of
this agejicy is his characteristic work. It is by the powerful,
subtile, deadly poison of error in doctrine and practice that
he effects the ruin of souls. By his first great lie in Eden
he poisoned all the race, and it is as the father of lies that
he still murders the souls of men. As so again, in perfect
harmony with the symbol here, the apostle declares that
the great apostacy " is after the working of Satan with
all power ^ and signs, and lying wonder sP
4. Their commission is peculiar, and is strictly appli-
cable only to these soul-destroying heresies. " It was
commanded them that they should not hurt the grass of
the earth, neither any green thing, neither any tree, but
only those men which have not the seal of God in their
foreheads." Recollecting the description a few verses
before (chap. 8:7) of the judgment introduced by the
first trumpet, that it was directed especially against the
trees and the green grass of the earth, we cannot fail to
see that this marks a very characteristic distinction be-
tween the effects intended to be produced by this inflic-
tion and that. This was not to affect the products of
mere earthly good; it was not to punish men in their
wealth, or social privileges, or other blessings of an earthly
civilization : these locusts, unhke their natural prototypes,
were not to touch at all the mere earthly good, but to tor-
ment only the ungodly. This is true of no external in-
flictions; these come alike to all. Their torments, tliere-
fore, must be of a purely spiritual nature ; their scorpion
"wounds are inflicted on the soul, and spread their fiery
388 THE CUESE OF ERROR RESULTING IN [Lect. XXI
poison through all the spiritual system. They might even,
as has often been the case, seem to advance the worldly in-
terests, as was partially the case with the corrupt church of
the middle ages, in restraining lawless violence, and pre-
serving the remnants of a former civihzation. Or, they
might produce external evils, and fearful social and politi-
cal miseries, as the whole annals of rehgious tyranny
show they have done ; and these external sufferings would
often be inflicted upon God's own sealed ones. But
such sufferings are not "torments." No external evils
that man or devil can inflict upon the child of God are
ever any thing else than a fatherly disciphne, and never
could be classed with the torments these locusts were
commissioned to inflict upon those who rejected Christ
as their King, and refused the Spirit's mark of grace
and love. So that, even when in times of the bitter-
est persecution, and in the dark cells of the Inquisition,
the bodies of the saints were tortured even unto death,
these locusts had no power to sting them. The faith of
the patient sufferers was a heavenly, an impenetrable
armour, on which their scorpion stings had no power. In
all their bodily agonies, there was the peace that passeth
all understanding; the martyr's joy, and his song of tri-
umph, no power of the persecutor could deprive tliem of.
It was the dark and gloomy soul of the inquisitor, or per-
secutor himself, tliat this venomous sting pierced; and the
souls of those who, not having the seal of God to secure
them, were terrified by his threats, and, afraid of bodily
suffering or worldly losses, rejected or renounced the
truth of God.
But to make the nature and results of this torment still
more evident, it is added, that "^z! was given to them that
they should not hill them, hut that they should he tor-
mented" for a limited period. Tliis whole class of the un-
sealed were given up to their torments, but not to be de-
stroyed, or brought to an end by them. Consistency of in-
Lect. XXI.] A SPIRITUAL DESPOTISM. 389
terpretation requires that this shonldbe understood neither
of killing the body, nor of the spiritual ruin of the soul,
which last, as the followers of ApoUyon, it is their special
province to eflect, but that they should not put an end to
this unsealed, unbeheving race. The apparent incongruity
between their character as tormentors and destroyers, and
their want of power to kill, is thus not only removed, but
the two brought into perfect harmony. The torments of
the soul that they produce are such as at once destroy the
soul, and perpetuate the existence of this unsealed and un-
beheving class of men in the earth. To kill them would
be to rid the world of them ; but the effect of all supersti-
tion, fanaticism, and error, is just the opposite.
Could any thing more effectually limit the complete ap-
phcation of this symbol to spiritual and soul-destroying
delusions of the devil ? Of what other infliction is it true,
that its torments reach only the unrenewed soul, and yet
have no power or tendency to cure its unbelief, but only
aggravate it, develope more fully its enmity to God, and
so make its helplessness and misery more apparent ?
How terrible such a curse ! How appropriate the sym-
bol ! The scourge of these delusions, that under the garb
of truth, deceive, and poison, and destroy the soul, is well
worthy of being called a woe, in comparison with those
milder judgments that blast our earthly joys, and hopes,
and hghts, as exhibited under the previous trumpets. Such
afflictions might seem to have some tendency to loosen the
heart from its earthly idols, and induce it to seek a better
portion; but these delusions only bind around the poor,
infatuated soul more tightly than ever the chains of a ruin-
ous and horrid slavery, increasing both its misery and
helplessness at every turn, though all the time promising
liberty and peace.
Let those who have not received God's renewing and
sealing Spirit take warning. All such are at every moment
exposed to the sting of these scorpion locusts of error.
390 THE CURSE OF ERROR RESULTING IN [LecT. XXI.
And tliey inflict their torments by insidiously, and most
effectually shutting out all the true and rich consolations
of the gospel and its heavenly hopes, substituting for them
a miserable counterfeit in false grounds of confidence, and
the hope of the hypocrite that shall perish. While increas-
ing the feverish thirst of the soul, they lure it on by false
promises, deceptive as the fiery illusions of the desert, till
at last, disappointed, fainting and despairing, the famished
soul sinks down in the agony of utter helplessness.
The terrible nature of this w^oe is still fm-ther shown by
these torments being represented as unendurable. " Men
shall desire to die, and death shall flee from them."
Escape is impossible. The full meaning of this we shall
see in considering some special appKcations of the sym-
bol. But it is to be observed here that the victims
of superstitious, fanatical, and soul-destroying errors are
doomed to torments, at once unendurable and unavoid-
able. " There is no peace, saith my God, to the wicked."
And of all classes of wicked men, the victims of such su-
perstition and fanaticism as follow a perverted gospel and
a deluded conscience, or of such errors as constitute apos-
tacy from God, are the furthest from peace. It is true,
that these delusions are often embraced to quiet the con-
science, and that they produce often utter searedness of
conscience and hardness of heart; but this result is only
reached after long and terrible torments of soul; and when
reached, is the most fearful of all curses, and the prelude
to the torments of the undying worm. In all cases they
utterly exclude, as we said before, the sweet peace of
God's forgiving love. Their poison inflames the passions
and lusts, aggravates instead of relieving all the moral
disorders of the soul, and makes it still more a prey to
unsatisfied desires, and torturing fears.
6. But lastly. This terrible infliction, as well as those
preceding it, is limited, and the limitation is in beautiful
and striking consistency with the symbol, and the reahty
Lect. XXI.] A SPIRITUAL DESPOTISM. 391
too. In the former inflictions, under the first four trum-
pets, the limitations are indicated by the judgments being
confined to a third part of each class of objects visited.
Here, however, the whole of the obnoxious class are vis-
ited, all who have not the seal of God in their foreheads;
and hence the limitation is indicated by confining the time
of its operation to '''Jive monthsP These five months are
the period assigned to the ravages of these symbolical
locusts, and must themselves be symbolical. The life and
ravages of the locust are measured neither by years nor
by days, but by months ; and five months of the year is
the period to which they are limited. This period repre-
sents the whole time of the devastations in the power of
the symbol to efiect, and so, of course, it must represent
the natural limitation to the agency symbolized by it. As
God does not give up the natural world to be utterly de-
stroyed by permitting the ravages of such a plague to be
continued through all the year, but by the very constitu-
tion of its nature has limited it to the smaller portion of
it, just so has he limited, in the very constitution of things,
the reigning power of these delusions. Like the locust,
they run their course, they live their natural life, and die.
They, indeed, leave terriblaeflfects behind them, and give
rise to other woes, but in doing so they exhaust themselves.
The existence of error consists in its power to deceive.
When it ceases to deceive, it ceases to be. But no decep-
tion can last. All delusions, in the very nature of things,
must in due time discover themselves. However they
may reign for a time, truth is mighty, and will prevail.
God has not withdrawn His truth ; He has not given over
a truth-hating world even, entirely -to the power of those
lies of hell that it so willingly often receives. They run
their course, and thousands fall victims to them; but by
the effects they produce, the miseries that ever flow from
them, they are sure to discover their real origin and na-
ture. It is indeed true, that as the locust renews itself
392 THE CURSE OF ERROK RESULTING IN [Lect. XXI.
in successive seasons, so these locusts of the pit are re-
newed in successive generations and ages; and men, ever
ready to be deceived, as they turn away from the truth,,
become again tlieir victims; again, however, to prove their
false and ruinous character, by showing, in the times of
man's greatest need, in temptation, in sorrow, and in
death, their utter inability to help, and their power to
torment. The fact that time always surely unmasks these
hell-born delusions, has saved the world from tlie awful
ruin with which they would otherwise have swept it, if
unchecked and unrestrained.^
The reign of these croMmed and venomous locusts, how-
ever often they reappear, is limited in their very nature^
They die by the desolation they produce. When they
have poisoned the soul's powers, and destroyed its joys,
and crushed its hopes, they are discovered, and perish,
either in the agony of the soul aroused to see how mise-
rably it has been deluded and ruined, or in the power of
revived reason and truth. Though fulfilling their mission
of woe in every age, and terribly as they have ruled and
tormented an unbelieving world, they have thus always
been checked in their career of desolation. Their mission
is one of cliastisement and discipline, not of utter ruin ; it
is to show the misery of forsaking the truth, and so to
exhibit more clearly the heavenly nature and power of
i It seems more natural to interpret this five months in its relation to
the locusts, of whose ravages it i? the limit, than by its independent
symbolic meaning, as half of ten, the symbol of earthly completeness in
general. The sense resulting would be nearly the same ; for this would
represent them as stopped in the very midst of their ravages, when they
had reached only half of the fearful results which, unchecked, they would
have produced. To those who have observed the symbolic significance
of numbers pervading this whole book, and, indeed, all the Jewish sym-
bolism, it is gratifying to see how, even here, when the number indicates
a literal relation of time in reference to the symbolic agent, by which the
limitation of the agency represented is indicated as fixed in its veiy na-
ture, the symbolic sense of the number itself indicates the very same
thing.
Lect. XXI.] A SPIRITUAL DESPOTISM. 39S
truth, and not to triumph over it, and subject the world to
Satan.
Such is the interpretation of this very remarkable and
very important woe, as drawn from the meaning of the
inspired words themselves, with nothing but other Scrip-
ture truth as our guide. And it is one that shows it to
be full of solemn warning, of important instruction, and
of rich encouragement to the church and the world in
every age, and in none more than the present.
On the whole of it we remark :
1. Tliat it sets forth most impressively one of the great
principles of God's moral government, especially in its
relation to the administration of Christ's kingdom, and its
triumph. The sin of unbelief brings the curse of error,
God first smites men in all their earthly good, and their
external religious advantages and comforts flowing from,
them. This is the lesson of the first four trumpets ; un-
belief brings a curse upon all the worldly good and all
external privileges. But when this fails to bring to re-
pentance, the work of judgment proceeds till unbelief
becomes positive and earnest belief of a lie. Thus the
prevalence of unbelief brings on the reign of superstition
and fanaticism in doctrine and practice. A fallen church
is given over to the reign of the crowned locusts instead
of the crowned elders. An apostate church is the " mother
of abominations." This is, indeed, only one of the opera-
tions of that still more general law, that men must "eat
of the fruit of their own way, and be filled with their own
devices. The turning away of the simple shall slay them."
Thus God dealt with Israel of old. "They made a calf
in those days, and offered sacrifice unto the idol, and re-
joiced in the work of their own hands. Then God turned^
and gave tliem up to worship tlie host of heaven." (Acts
7: 41, 42.) "They had despised," says God by the pro-
phet Ezekiel, (chap. 20: 24,) "My statutes, and had pol-
luted My Sabbaths, and their eyes were after their fathers'
24
394 THE CIJKSE OF ERROR RESULTING IN [Lect. XXI.
idols. Wherefore I gave them also statutes that were not
good, and judgments whereby they should not li.ve; [i. e.,
I gave them up to the government of the heathen, whose
gods they sought after;] and polluted them in their own
gifts, iu that they caused to pass through the fire all that
openeth the womb, that I might make them desolate, to
the end that they might know that I am the Lord."
2. But, secondly, in all the history of the world there
never has been so awful an exemplification of this law,
and on so vast a scale, as in the apostacy of the Christian
church that introduced the middle ages, and during them
tormented an unbelieving world, apparently forsaken of
the Spirit of God. Mohammedan and Papal delusions are
both alike included under these scorpion locusts, both
being the results, though in a somewhat different degree
and manner, of church apostacy. Both classes of delusions
were begotten of hell, and the dark smoke of the pit
whence they issued was let forth upon the world by an
apostate church. Almost the whole of the visible church,
east and west, had fallen from the truth, and become the
propagators of devilish error, and of corrupt and corrupt-
ing practices. It did really seem as if the church had
become the very porter of hell, and had let loose upon
the earth a whole host of incarnate fiends. By the doc-
trines of the celibacy of the clergy, of auricular confes-
sion, of saintly intercessions, and human merits, and pur-
gatory, and especially of the power, and almost divine
authority, of the Pope and bishops in the western church,
and the similar claim of the eastern bishops, the door of
the pit was fully opened, and there burst forth an almost
infinite number and variety of poisonous errors, and super-
stitious and fanatical practices, and foul and loathsome
corruptions, that culminated in and formed the substance
of that great spiritual despotism that held the nations in
bondage for ages, and that still spreads its darkening pall
and its spiritual torments over deceived and degraded
Lect, XXI.] A SPIEITUAL DESPOTISM. 395
millions. The agency which opened the bottomless pit,
was the agency or power in whose service these locust
hordes spread abroad, under their king ApoUyon, and
whose full and complete establishment they effected. By
them the peace of men was destroyed, and the torments
of conscience made often insupportable. Under their
pressure men were driven to endure the most cruel
penances, and to inflict upon themselves all kinds of tor-
tures. The watchings, and fastings, and hair shirts, and
exposures, and flagellations, and fights with fiends — the
fruit of a crazed mind — and the horrid impurities, and
black and bloody crimes perpetrated in the very name of
religion, were such as no summary notice, or even much
reading, can give any adequate idea of, and are well
represented by the torments of these scorpion locusts and
their venomous stings. The self-inflicted tortures of the
Hindoo devotee are often horrible enough; but they are
■comparatively isolated cases: in those times this misery
seemed to pervade all society. These doctrines and prac-
tices had a visible personification in the immense multi-
tudes of priests, and the numerous monkish ordei's, each
of whom was an emissary of, and a part of, this immense
despotism. They literally swarmed like locusts every-
where, and everywhere poisoned the souls of men. Some
idea of their immense number and power may be formed
from the fact, that in England, at the time when Henry
YIII. suppressed the monasteries, there were, in addition
to the numerous secular clergy, connected with these
houses, of all kinds, about fifty thousand persons, and
that in a population of probably less than five millions.
The spiritual oppression of which these were both the
victims and the instruments, the wretchedness they pro-
duced, and the utter hopelessness often, could find no
fitter expression than in the language of the passage
before us. "In those days men shall seek death, and
©hall not find it ; and shall desire to die, and death shall
396 THE CTJKSE OF EKEOR KESULTING IN [Lect. XXI,
flee from them." There was no escape from the torment.
In this world, by all their spiritual teachers and rulers,
instead of being directed to the comforts of the gospel of
peace and love, they were directed to exliausting and de-
grading toils, or to renounce all the endearments and
charities of domestic life, to perform painful and pro-
tracted penances, that left the heart as dark, and the con-
science as fvill of tormenting fears as ever. And when
they looked to the 7iext world, and to death, as if in that
there might be a relief from the torments here endured,
what met their gaze but the still more dreadful horrors of
purgatorial fires, where they might have to burn whole
ages, unless they were so happy as to leave the wealth
behind them to purchase masses and prayers for their
more speedy deliverance. In no other case was it ever
so true that men desired to die, and death fled from them.
Under such teachings there could be no such deatli-bed
scenes as it is now our privilege often to witness; no suck
heavenly consolations as now cheer the hearts of weeping
friends in the chamber of sickness and death, and around
tlie graves of their dead ; none of that peace and triumph
that now often enables the suffering saint, amidst bodily
agonies and other crushing afflictions, to wait in patience
his appointed time, and to welcome death then with glad-
ness. Then there was no comforter. Above, around,
below, in the church and out of it, living, dying, and dead,
it was torment. Sucli was the misery of a world and a
church, so-called, that rejected the gospel of Jesus, and
especially the grand doctrine of atonement represented
by the fire of the altar cast upon the earth.
It is only necessary to repeat the apostle Paul's pro-
phetic sketch of the rise of this monstrous system of delu-
sion, in 2 Thess. 2: 3-12, to show how perfectly it harmo-
nizes with this view of these scorpion locusts, and this ap-
plication of the symbol, and confirms both. " There shall
come a falling away, and tliat man of sin" shall " be re-
Leot.XXI.] a spiritual DESP0TI6M. 397
vealed, the son of perdition, who opposeth and exalteth
himself above all that is called God, or that is worshipped.
» * « For the mystery of iniquity doth already work;
only he who now letteth will let, until he be taken out of
the way." That hindrance was removed by the judg-
ments of the previous trumpets, in the overthrow of the
political power of Rome, and the degeneracy of the eccle-
siastical power. "And then shall that wicked be re-
vealed, * * * even him whose coming is after the
working of Satan, with all power, and signs, and lying
wonders, and with all deceivableness of unrighteousness
in them that perish; because they received not the love
of the truth that they might be saved. And for this cause
God gave them up to strong delusions, that they should
believe a lie, that they all might be damned who believe
not the truth, but had pleasure in unrighteousness."
3. How fearful, tlien, the consequences of undervalu-
ing the truth of God. This opens the door to every per-
version of its saving doctrines, and then to these " strong
delusions." This truth is to us the very waters of life,
the bread of heaven, the only remedy for human woe.
To poison these waters, this bread, this only remedy, is a
crime, the enormity of which language has no power to
express; nor can it express the terrible results to human
souls. But the horrible thing has been done; it is still
done : the world is full of these delusions ; souls are ever
perishing by them; and every man and woman that turns
away from the Bible, and neglects its holy teachings, is in
imminent danger of falling a victim to some of these delu-
sions, if indeed he has not already done so, and bringing
on his soul its torments. Here only do these waters of
life flow with perfect purity; here only are you sure of
getting the bread of heaven unadulterated; here only do
you find this remedy in its simplest, purest state, and most
fitting form, to apply to your soul's woes. As, then, you
would escape the deep-laid snares of the devil, and secure
398 THE CURSE OF ERROR. [Leot.XXI.
eternal life, search the Scriptures diligently, and obey
them earnestly. Let the church contend earnestly for the
faith once delivered to the saints, especially for the cross
and crown of J esus. Let her remember the praise of the
church of Ephesus, and the keen censures of the churches
of Pergamos and Thyatira. Nothing could show more
impressively than this subject, the unspeakable value of a
pure gospel, and an earnest, faithful church, holding it
fast, acting it out, and defending it even unto the death.
4. Finally, remember that the only security against the
insidious and fatal sting of error, is in the sealing of the
Spirit. Only when these truths are sealed upon your
heart by the Holy Ghost are you safe. A frigid ortho-
doxy can no more save you than a fierce heresy. The
greatest heresy of all, as one has well said, is the want of
love: love to Christ, to His cross, His crown, and the souls
He died to save. It is only as that Spirit dwells within
you, and teaches you, and fills your heart with the sweet
experience of the power and grace of your redeeming
God, that you can resist the assaults of error. Taught
by this Spirit, and bearing, in a holy life, the seal of the
living God on your foreheads, you may defy all its arti-
fices. Hence, says this same apostle, when speaking in
his first Epistle of the antichrists that were then abroad,
" But ye have an unction from the Holy One, and know
all things." " The anointing which ye have received of
Him abideth in you ; and ye need not that any man teach
you, but as the same anointing teacheth you of all things,
and is truth, and is no lie, even as it hath taught you, ye
shall abide in Him." "Many false prophets have gone
out into the world. * * * Ye are of God, little chil-
dren, and have overcome them, because greater is He
that is in you than he that is in the world. * * * "What-
soever is born of God, overcoraeth the world ; and this is
the victory that ovorcomoth the world, even our faith."
LECTURE XXII.
THE KEACTION OF THE WORLD'S POWER AND WISDOM.
Rev., Chap, ix : 12-21.
*' One woe is past, and behold there come two woes more hereafter. And
the sixth angel sounded, and I heard a [Ht. one] voice from the four
horns of the golden altar which is before God, saying to the sixth an-
gel which had the trumpet, Loose the four angels which are bound in
[upon] the great river Euphrates. And the four angels were loosed,
which were prepared for an [Gr. unto the] hour, and day, and month,
and year, for to slay the third part of men. And the number of the
army of the horsemen were two hundred thousand thousand, [twice
ten thousand times ten thousand] : and I heard the mimber of them.
And thus I saw the horses in the vision, and them that sat on them,
having breastplates of fire, and of jacinth, and brimstone, [fiery, hya-
cinthine or purplish blue, and sulphurous] : and the heads of the
horses were as the heads of lions ; and out of their mouths issued fire,
and smoke, and brimstone. By these three was the third part of men
killed, by the fire, and by the smoke, and by the brimstone, which
issued out of their mouths. For their power is in their mouth, and in
their tails ; for their tails were like unto serpents, and had heads, and
with them they do hurt. And the rest of the men which were not killed
by these plagues, yet repented not of the works of their hands, that they
should not worship devils, and idols of gold, and silver, and brass, and
stone, and of wood, which neither can see, nor hear, nor walk, neither
repented they of their murders, nor of their sorceries, nor of their
fornication, nor of their thefts. "
ii fYN'E woe is past." What has just been detailed in
\J the previous verses, of the vision of the scorpion
locusts, is the whole of the first woe. Its being past does
not imply that it occurs once for all in the whole history
of the church and the world ; but that this is the complete
course of the evil thus described, and wlienever, in any
case or at any time, it has proceeded thus far, it has then
and there done all it can do, and disappears in the effects
399
400 THE REACTION OF THE [Leot. XXII.
which it produces, " Behold there come two woes more
hereafter." These two follow the first, not merely in the
order of time, but as, in part at least, results. This is
especially true of this second woe. Though essentially
diiferent in its nature and working, it is the necessary
effect of the first. The cause must exist before the effect;
but it does not follow that the cause ceases to operate
when the effect appears, nor that the same cause may not
repeat itself again and again, producing the same results.
How long, therefore, this first woe may continue its inflic-
tions ; how long these five months' locusts will continue
to re-appear and torment the unsealed, we are not told;
but we would naturally infer that it would be as long as
there were any unsealed to be tormented, or until these
torments had produced upon them their full results. As
the red and the black horses of the second and third seals
do not cease their work when the pale horse of death ap-
pears, nor this cease its work when the martyr-cry from
under the altar is heard ; and as the judgments of the first
four trumpets do not cease to fall upon an ungodly world,
smiting the whole circle of its earthly blessings, when the
fifth brings upon it the curse of error, so it is with these
woes. Before the second woe can appear at all, the first
must do its peculiar work ; and the first, still operating,
produces continuall}'- the same recurring results; but the
two are perfectly distinct and consecutive.
The first of these woes, heralded by the trumpet of the
fifth angel, is, as we have seen, the awful scourge .of
fanatical and soul-destroyino; error, brinsino; on the reiirn
of spiritual despotism. Under it the mere worldly power,
and the worldly wisdom, is subjected to the power of an
apostf.*l;e Christianity. It is not, however, the church in
its external organizations, or the working of these, wliieh
is here described, but the origin, character, and operation
of the devilish doctrines that make up this apostacy, and
especially the torments which they inflict upon the soul
Lect. XXII.J WORLDLY PO WEB AND WISDOM. 401
itself. The world, too, in this view, is presented, not in
its outward political or secular organizations, as having a
distinct and separate form from the church, but in its ele-
ments of unsealed souls, souls devoted to the mere earthly
interest, and in whom this whole eartliliness of affection
is subjected to the power of fanatical delusions.
By a beautiful propriety of order, the Spirit, before
presenting to the vision of the seer these organized forms
of tlie evil against which the spiritual kingdom would be
called to contend, as developed in their political and eccle-
siastical combinations — which he does in the twelfth and
succeeding chapters — presents the constituting principles
of evil which developed into these. The complicated
working of these princij)les, and thei]- abominable and
hellish character and consequences, are the things here
set forth more particularly. By a few wonderful touches
of the pencil of inspiration, we have here traced a picture
of the very deepest working of the perverted religious
principle under the control of Satanic delusions, and then
of the result of all this when the delusion is discovered,
and the mere selfish and earth-loving principle rises up
and casts oif the reign of this spiritual tyranny, trampling
every thing sacred with it in the dust.
This last is the first thing brought forth by the sound-
ing of the sixth angel's trumpet, and described in the rest
of this chapter. It is the first part of the woe of the sixth
trumpet, the whole of which is brought to light, by the
announcements of the mighty angel concerning the slay-
ing of the witnesses, in the eleventh chapter, and in the
earthquake which follows.
This woe is represented as coming forth at the sum-
mons of the great Intercessor Himself,
f 1- It comes at the ^^^ ^^ answcr to all the prayers of all
call of the great Inter- -■- "^
tsessor. God's people. As soon as the sixth angel
sounds his trumpet, a voice, a single
voice from all the four horns of the golden altar, the altar
402 THE KEACTIOK OF THE [Lect. XXET.
of incense, is heard. This origin of the voice intimates
that the command is in answer to the prayers that thence
ascend through the merits of our Saviour's intercessions.
That it is a single voice — the expression in the original is
very emphatic — though coming from all the four horns of
the altar, intimates that all the prayers of all the church
unite in now letting loose this last result of a world's
rebellion upon itself. The altar of incense represents the
intercession of Christ, through which the prayers of the
saints find access and acceptance. This voice may, there-
fore, be regarded as not merely the united cry of God's-
people, but as the voice of the great Intercessor Himself,
who, having received and presented the cries of His sufier-
ing people during their long trials and conflicts with the
soul-destroying errors, which, like locust hordes, had been
spreading such desolation, now gives the command which-
is to bring signal vengeance on their enemies, and remove'
the last obstruction to the triumph of the kingdom.
Secondly, this infliction comes from those very powers
that had been tormented by this spiritual
§. 2. The agencies of i ,. m i • ^/ t
this woe. despotism. Ihe command is, "Loose
the four angels which are bound in the
great river Euphrates." It seems strange, and it certainly
violates all consistency of interpretation, that by so many
the Euphrates here should be regarded as meaning the
real river in the realities represented, instead of its being
the symbol of something analogous to it in the conflicts of
the church. We might just as well regard the angels as
indicating literal angels, or the city of Babylon, afterwards
introduced, as indicating that material city, or the empire
of which it was the capital. The river Euphrates was that
on which Babylon was built; its waters were at once the
source of its wealth and security. Hence the prophet
Jeremiah, addi'essing Babylon, and threatening her total
ruin, uses this language, " O thou that dwellest upon many
waters, abundant in riches, tliine end is come." Babylony
Lect. XXII.] WORLDLY POWER AND WISDOM. 403
by its history, becomes the appropriate symbol of the
workl's power triumphing over the church, by leading her
into captivity, and so bringing about the reign of spiritual
despotism, a Satanic compound of worldly power and
spiritual and fanatical delusions. The Euphrates, there-
fore, must represent that on wliich this spiritual Babylon
was founded, and from which she derived her prosperity
and secm'ity. " Waters" are the famihar symbol of nations
and multitudes. Accordingly, in chap. IT: 15, we are ex-
pressly told that these waters on which "the whore sit-
teth," the corrupt church whose name is " Babylon the
great," are " peoples, and multitudes, and nations, and
tongues."^ The four angels bound on these waters are,
therefore, the sum of all those influences and powers in
these nations and multitudes, which, by the mighty provi-
dence of God, had hitherto been restrained from bursting
forth on thek work of destruction. It is imphed in this,
and is fully brought out in the succeeding verses, that these
agencies were of a violent and destructive nature. They
were now to be loosed, and to go forth on their mission
of vengeance. The number four is the symbol of totahty
in regard to earthly things, as the four corners of the earth,
the four winds, the whole four sides of a thing. This is
doubtless its force here. But it is also truo, and worthy
of remembrance, that the forces here indicated as having
been so long restrained, and now let loose, most naturally
fall into a fom'fold classification, the lust of wealth, of
political power, of sensual indulgence, and of worldly
knowledge. These seem to be exhaustive. These prin-
ciples, which give rise to so much of personal activity and
national energy, and which, when under right govern-
ment, produce so much of the mere earthly good which
men enjoy, and when uncontrolled, so many of the convul-
sions that shake the whole framework of society and revoL-
1 Compare Is. 17 : 12, 13.
404: THE REACTION" OF THE [Lect. XXII.
utionize nations — these, it will be observed, are the very
points in which the spiritual despotism of a perverted
Christianity had come into direct contact with the souls of
Tinsanctified men. In misdu*ecting, controlling, and tyran-
nizing over these natural principles of human activity —
the love of wealth, and power, and sensual pleasure, and
knowledge — instead of properly training them, and sub-
jecting them to the claims and service of Christ, the reign
of error always so stimulates or violates them as to con-
tinually torment men. It is in these especially that the
scorpion locusts inflict their inflammatory and poisonous
stings. By these errors of devihsh origin and fanatical
nature, a corrupt spiritual power lays hold on men's
wealth, absorbing it into the so-called church, deprives
them of all real political rights, and torments them by
bodily penances and ascetic ordinances, and by innume-
rable and tyrannical restraints on the freedom of thought
and the pursuit of knowledge. Under the power of spiritual
delusion, all this may be long submitted to, and thus all
these principles subsidized to the support of a corrupt
•church. But as it becomes by degrees apparent that these
torments which they endure, these restraints imposed, this
continual interference with their property, their hberty,
their pleasures, and then* very thinking, is a tyrannical
and cruel tiling, and really brings them nothing of the
unseen good which it promised, and which they sought,
they are ready to burst their bonds, and turn in vengeance
on the very power to which hitherto all their support had
been given. It is the working of these principles that
brings about the catastrophe described in chapter 17: 16;
the ten horns, representing the world's powers, turning
upon and destroying the harlot church, that had been
riding the beast to which they belonged, and tyrannizing
over it for her own ends. This violent reaction of these
principles, especially in communities and nations, could
not, however, have any tiling in it of a truly healing or
LeoT. XXII.] WOKLDLY POWER AND WISDOM. 405
saving character. Being essentially selfish and ungodly,
it could be only violent and destructive; but as such was a
most fitting judgment upon the powers wliich had so cor-
rupted the church, and poisoned the fountains of human
happiness, and opened the door of the pit for its scorpion
locusts to come forth. In it the world has been made to
€at of the fruit of its own doings, and is still made to
do so.
These terrible forces are for a time restrained by the
delusions that tyrannize over them. Such
S. 3. The restraints jg i]jq j^w of God's providential govern-
by wliich they are • n ' i
bound. ment, that the very influences that are
stimulating these forces to this violent
reaction, also restrain them until the very moment arrives
for which they are prepared. This last idea is, no doubt,
the true meanlhg of the phrase, " prepared for an hour,
and a day, and a month, and a year." In the original,
the definite article is used, and, literally translated, it is
" prepared unto the^ horn* and day, and month, and year."
The words cannot express, as they are often made to do,
the period of time during which these forces were to ope-
rate, but the point of time at which they were to be de-
veloped and burst forth. They are made ready in these
arrangements of God to be let loose at the precise moment
fixed for the accomplishment of the divine purpose. Some
of them may take longer, some shorter, periods in which
to develope themselves; but however various, their times
are all appointed, and nothing can either precipitate or
delay them. Kot only the year, but the month, and the
day, even the very hour is fixed. The instant these re-
straints, which are thrown around these worldly forces,
can no longer contribute to the progress of the kingdom,
the whole apparent line of divine judgments shall be re-
versed, and these same forces that before seemed quiet
1 Gr. ee^ TTjv.
406 THE KEACTION OF THE [LeoT. XXII..
and harmless as the sleeping infant, shall burst forth with
all the ferocity of the tiger. So wonderfully has God
wrapped up in the constitution of human nature and
society those forces and restraints, by which human wick-
edness, under the control of Satanic delusions, is made to^
develope, to limit, and then to punish itself.
The truth, thus symbolically and forcibly stated,,
finds an appropriate illustration in those
tration.^^*""'^^ "^' ^^^^ts of history which, by difierent writ-
ers, have been presented in entirely op-
posite characters, and with contrary tendencies. Because
many Protestant writers have represented the corrupt
church of the middle ages as the real "mother of abomi-
nations," and the torment of the world, and the source of
its darkness, others, looldng at the same events in a dif-
ferent aspect, have charged them with prejudice and mis-
representation, and held up that same church as the only
restraining and light-giving power that kept the world
from sinking under the terrible inroads of barbarian power
and brute violence. Now, each of these classes is, to a
certain extent, right ; the one in its positive views of the
evil, and the other in its positive views of the good; but
neither are right in the denial of the other. It was the
defection of the church, her corruption in doctrine and
practice, that brought on the darkness of those ages ; it
was this that enfeebled and divided the nations, and made
them an easy prey to invading hordes sent to scourge
them. A healthy and vigorous Christianity would have
produced far diiferent results. It, indeed, possessed light,,
and gave some hglit to a dark world ; but it is just as cer-
tafti that it also restrained and covered up more of the
pure light of truth than it gave, by its attempts to bind
freedom of thought, and limit the circulation of the Scrip-
tures. At the same time, it was this very church, corrupt
as it was, that, by its power over the minds of men, re-
strained the violence of barbarian hordes, and often of
Leot.XXII.] worldly power and wisdom. 407
lawless rulers and half civilized nations. It lield in check
those very forces that it tyrannized over, from bursting
forth into a general anarchy, which could have spread
nothing but utter desolation over the earth, without a
single accompanying benefit. The good things of God,
even though most terribly abused and perverted, when
compared with the unmixed principles of depravity, retain
something to bless and to restrain, and so to prove their
original excellence. But it is no great praise to a corrupt
church, that it restrains from outbursting violence evils
which itself had produced, and which it is the commission
•and prerogative of every pure church to prevent. There
was fitill a httle light shining, a little truth was known,
the Bible was still possessed ; and this very light, of which
the great ecclesiastical power of those ages was the keeper,
but which she withheld from the oppressed nations, could
not but occasionally break forth on the darkness around,
«,nd spread through her own dark chambers of imagery,
enlightening a soul here and there, and bringing to view
enormities hidden for ages. And so it went on, until the
powers of the world discovered, more or less, how griev-
ously they had been tormented by the emissaries of Satan
coming as angels of light, until they found out that those
faces of men, with their golden crowns, were only a de-
ception, and that the realities were scorpion locusts from
the pit. Then it is that the command comes from the
place where prayer is heard and answered, " Loose the
four angels," these hitherto restrained forces. "Let an
oppressed and down-trodden world rise up and take ven-
geance on a corrupt church. Let the violence, and ambi-
tion, and infidelity hitherto restrained, rush forth in tlieir
work of devastation, and trample in the dust an unfaithful
church. Let them throw off the restraints imposed by
these delusions of Satan, by which these delusions made
them subserve their own ends." Thus only can the way
of truth be prepared.
4:08 * THE REACTION OF THE [Lect. XXII.
"We have next the vast multitudes under the control of
these four agencies or influences. The
§. 4. Extent of their i • ly ±.i r- i i • ^ , i
ijjfluence. loosiug 01 the lour angels brnigs forth
upon the scene immense armies of horse.
These, therefore, are the immediate product of these un-
restrained forces. Their number is particularly proclaimed
in the apostle's hearing, in such a way as to claim special
attention. It is the enormous one of two hundred mil-
lions. The idea first and necessarily conveyed by this is
that of the inconceivable vastness of the multitude under
the power of these destructive agencies ; and this seems
clearly designed to intimate that these forces have an
almost universal extent, pervading in some degree the
whole of the children of this world. The expression in,
the original is far better adapted to convey this symboli-
cal meaning than our more definite translation of it here ;
it is literally " two myriads of myriads." Myriad is the
Greek word, but slightly changed, meaning, when definite,
"ten thousand," but very often used indefinitely, as it
always is, in English. The expression is the same as that
in chap. 5:11, describing the number of angels round
about the throne, without the limiting addition " two,"
there translated " ten thousand times ten thousand," more
exactly " ten thousands of ten thousands," or " myriads
of myriads."
But why this peculiarly definite limitation " iwo,^' to
an expression evidently designed to convey the idea of an
immense and indefinite number ? Let it be remembered,
that this number is not introduced incidentally, but that
in the vision itself it was made a matter of special and
distinct revelation, and the seer gives it special promi-
nence in his account of the vision. After statino- their
number, he adds, " and I heard the number of them," In
interpreting such a passage, it is mere trifling to pass it by
M'ith the remark that it is a definite put for an indefinite
number, as a suflicient explanation. The question is, why
Lect. XXII.] WORLDLY POWER AND WISDOM. 409'
such peculiar definiteness is here combined with such vast-
ness and indefiniteness ? If the latter were the only idea
to be conveyed, why not have said, as was said in regard
to the angels, " myriads of myriads ?" There must be a
meaning in this limiting " two^'' and at least its general
sense of a definite bound being fixed to these multitudi-
nous hordes of tlie armies of liell, is both precious in itself,
and in this connection very important. Widely as these
forces of evil seem to sweep over the masses of men, and
to pervade the nations, interminable as this living stream
of fiery monsters seems to be, as they pour forth with vol-
canic fury from their pent-up prison, their limit is defi-
nitely and unchangeably fixed. They are not like the
messengers who minister for the heirs of salvation, an
indefinite and unlimited number of myriads of myriads ;
but though indeed "myriad of myriads," they are but two.
As, tlierefore, the suffering and waiting church of God
looks out from the chambers where she has taken refuge,
upon the wide prevalence of monstrous and destructive
influences and agencies, of polities and error, which, like
successive blasts of a desert simoon, sweep over the face
of society, and pervade its most secure retreats, spreading
desolation and death, and which, instead of exhausting
themselves in the progress of ages and of civilization,
seem only to multiply as they spread themselves, let her
remember, that in the words by which the Spirit of God
desci'ibes this terrific extent of these hellish influences, a
limit is affixed to them, and that the narrowest possible,
consistent with the full exposure of their vile and Satanic
nature.
But why Fhould this limitation be " two V May we
not see a manifest reason for this in the fact, that all these
forces must alvvaj^s manifest themselves in a two-fold man-
ner, or in one of two ways ? It has been already noticed
that the forces let loose by the unbinding of the four
angels, naturally fall into four classes, tlie love of wealth,
410 THE KEACTION Or THE [LectXXIL,
of pleasure, of power, and of knowledge. Now it is also
true, that all of these, and all the human activities called
forth by them, when a loose rein is given them to resist
and cast off the tyranny of a false church and corrupt
doctrines, manifest themselves in the two forms of out-
ward violence or force, and of infidelity. So, afterwards,
in the thirteenth chapter, all the resources of the kingdom
of Satan are developed into the two beasts; the one of
seven heads and ten horns, representing the outward or
political power of the world, and the one with two horns
like a lamb, working miracles, and supporting the former,
representing the world's wisdom. These made war upon
the church, prevailed over her, until she mounted the
former, and, as a bloody harlot, rode it, until at length its
ten horns tm-ned upon her and destroyed her, the same
thing here taught. The same forces that corrupt the true
church take vengeance on that church corrupted by them.
It would seem especially appropriate that this duality in
the form of action of these forces should be indicated in
their number, since it is this that accounts for the rast-
ness of their number, the world's wisdom and force com-
bining. The nature of these two things declares also the
-degree of limitation before spoken of; numerous and pow-
erful as the multitudes of people and of influences which
they control may be, they can only go as far as worldly
wisdom and mere force can carry them. What can these
accomplish against the spiritual kingdom? Scourge and
ruin a corrupt and worldly church they may; for this they
are the divinely prepared and adapted instruments ; but
they can do nothing more. Then let them do their worst ;
they are only preparing the way of the kingdom.
The character of these forces is set forth very vividly
and unmistakably in the horrid and hell-
§. Their true cha- • -i r j? , i i j i
^^ciQr. IS" forms 01 these horses and horsemen.
They might well be called " the cavalry
of helL" The horsemen are described as having breast
JliEOT. XXII.] WORLDLY POWER AND WISDOM. 411
plates, not as in our version, " made of fire, and jacinth
or hyacinth, and brimstone," but ^^ fiery, hyacinthine or
purplish hlue, and sulphiirous,^^ words expressing their
appearance as flashing forth in their armour the flames,
and emitting the odours of the bottomless pit. These are
the very symbols elsewhere used for hell and its torments.
Such are the riders. But it is especially the horses them-
selves that represent these forces of evil, and by which
the work of vengeance is accomplished; their riders, while
they seem to guide them, being borne onward by them
furiously to deeds of violence, and the extremes of infi-
delity. " Their heads were as the heads of lions, and
•out of their mouths issued fire, and smoke, and brimstone.
By these three was the third part of men killed, by the
fire, and by the smoke, and by the brimstone, which issued
■out of their mouths." Their lion-like heads indicate an
agency of brutal violence and power ; and the fire, and
smoke, and brimstone issuing out of their mouths, as the
instruments of this deadly violence, indicate most clearly
the very inspiration and instrumentality of hell. They
mark the nature, and expose in its true light the hidden
character, of many of those great movements of the world's
powers on behalf of " liberty and equality," and " human
rights," and "general progress," and even "the difiiision
of knowledge :" mere disguises, under which the selfish-
ness and ungodliness of the world has concealed the true
character of those movements to w^hich it has been driven
by the tyranny and torments of a spiritual despotism, of
a corrupt and corrupting church, and of the fanatical
■errors it has propagated.
By this violent and devilish agency a third part of men
are slain ; the worldly interest is ruined to the extent of
one-third of it. The world's own mightiest agencies are
thus made to inflict a severe, and to a certain extent, a
ruinous blow upon itself, especially upon its power in and
over the church.
412 THE REACTION OF THE Lect. XXII.
But, combined with this, these horses have another in-
strument of inflicting injury still more unnatural and
hellish. "Their tails were like unto serpents, and had
heads, and with them they do hurt," " for their power is"
not only "in their mouths," but "in their tails." This, let
it be observed, is no part of the instrumentality by which
they kill the one-third of men, or ruin the one-third of the
earthly interest; but an additional power by which they
inflict a deadly, poisonous wound, in a concealed and
stealthy manner. It very well expresses the world's wis-
dom, as arrayed in opposition to God and the spiritual
kingdom, stealthily inflicting upon men wounds of a most
poisonous and deadly character, and combining with, and
inseparable from, the worldly power. In explanation and
confirmation of this view of the symbol we may compare
the words of the prophet, speaking of Israel, " The ancient
and honourable, He is the head ; and the prophet that
teacheth lies, he is the tail."^ This kind of agency has
no tendency to lessen the worldly interest, but exactly the
opposite ; while at tlie same time its secret poison inflicts
upon all in that interest a fearful injury, the injurj'^ of a
deep and insidious infidelity professedly basing itself upon
the inductions of science and philosophy, and adorning
itself in all the fascinations of art.
We have here, then, in the few words describing this
symbolic scene, a graphic and even minute picture of those
great movements of the world's forces, in their reaction
against the corruptions of a false Christianity, of which
history is full, and which we see going on even now in
the nations, the combination of the worldly power and
the worldly wisdom to throw ofi" the tyranny of spiritual
delusions; and, while thus scourging the worldly interest,
as allied with spiritual delusions, their spreading at the
game time the poison of a deep, insidious, and professedly
1 Is. 9 : 15.
Lect. XXII.] WORLDLY POWER AND WISDOM. 413
philanthropic infidelity, and thus apparently strengthen-
ing it. This is the scourge summoned to the field by the
sixth angel's trumpet.
The attempt to locate this woe upon any particular
event in history is almost preposterous. Yet very able
and learned interpreters have done it, and so done it, that
the interpretation has appeared very plausible. But it
has been only by slurring over some of the characteristic
features of the vision, or the symbols, and mixing up a
literal interpretation with a purely symbolical, in a way
to set at defiance all consistent rules of interpretation.
Such is the widely received exposition of this and the pre-
vious woe, as referring to the Turkish and Saracenic con-
quests. On the other hand, whenever and wherever a
perverted Christianity has tormented the soul, it has de-
veloped this reaction. The locusts of the pit have pre-
pared the way for these monster horsemen. And the
whole history of the church and the world, from the time
that any part of the visible church became a spiritual des-
potism in any part of it, is inwrought with the working of
this principle. Especially during the latter period of the
middle ages, in Germany, in France, and, indeed, almost
everywhere thoughout Europe, this rising up of the
world's powers to avenge themselves on their ecclesiasti-
cal oppressors, the oft-repeated, violent, and fierce at-
tempts to throw off the yoke of Rome, and the miseries
thus brought about, together with the enfeebling of the
earthly power, both in and out of the visible church, in
its opposition to the spiritual kingdom; these form a large
portion of the staple of the history of those times. Imme-
diately before and during the Reformation this reaction
began to develope itself more fully than ever before. The
whole history of Henry YIII., of England, considered
apart from the gospel influences that were operating at
the same time, was one of its developments. The numer-
ous insurrections of the peasantry for generations before
414: THE REACTION OF THE [Leot, XXII.
Luther, tlie noted " war of tlie peasants," and the Ana-
baptist commotions during the Reformation, were marked
cases of the same. The most striking in still later times,
though neither the last, nor alone, is doubtless the French
Hevolution, with its untold horrors, which, manifestly to
all, was a hellish combination of the worldly power and
wisdom against a corrupt and apostate church. It was
one Satanic agency turning itself in fury upon another,
and working out the gracious purposes of God in reference
to His spiritual kingdom.
Finally, in the last verses we are taught the utter in-
efficacy of this agency, and of all that
eJ;acyt?a'ave""''''" ^ent before it, to cure the world of its
ungodliness and unrighteousness. " And
the rest of men which were not killed by these plagues,
yet repented not of the works of their hands, that they
should not worship devils, and idols of gold, and silver,
and brass, and stone, and of wood, which neither can see,
nor hear, nor walk ; neither repented they of their mur-
ders, nor of their sorceries, nor of their fornication, nor
of their thefts." Even after these plagues had killed the
one-third, the rest were none the better. They still clung
to their abominable idolatries and immoralities. These
two classes comprehend all tlie sins enumerated, which
are evidently those which brought down these judgments.
Those sins are named, not as tliey appear to human eyes,
but according to the uniform and natural method in in-
spired and prophetic descriptions, as they appear unto
God, as they are in reality. The terms used represent
the real character of those sins that constitute apostacy
from God, and especially as they developed themselves in
the great apostacy, and, indeed, which, in all times and
places, oppose the progress of the spiritual kingdom.
The belief of soul-destroying errors, and practical sub-
mission to their power, may well be styled the worship of
devils, as the doctrines themselves are called the doctrines
LeCT. XXII.] WOKLDLY POWER AND WISDOM. 415
of devils; and the honours given to Popes and priests, to
the Yirgin, and to canonized saints, and to images, and
relics of all kinds, which were due to God alone, together
with the far more general and earnest devotion given by
others to idols of the soul, as real as those of wood, and stone,
and gold, and silver, and as helpless, could not be better
described as to their true nature, than the worship of idols.
These two tilings, then, the worship of devils and of idols,
is at once a comprehensive and definite description of this
earthliness in its aspect toward God. The whole of the
worldly system, whether baptized or unbaptized, is essen-
tially demonology and idolatry in its relation to God, and
God will so deal with it, and always has so dealt with it.
In its aspect towards man, this earthly system is essen-
tially murderous, bewitching, foul seduction, and lust, and
glaring dishonesty and robbery ; and these in relation both
to this world and the next. Whatever be its pretensions
to philanthropy, and these are very loud, it is here charac-
terized, therefore, most fitly as it appears to God, " mur-
ders," and "sorceries," and "fornication," and "thefts."
When men make the world their god, and still more,
when they give themselves up to spiritual delusions, they
murder each other's souls, bewitch one another into the
most unreasonable notions and practices, seduce to the
foulest lusts, and rob of the most precious possessions and
rights.
Prom this deep-rooted, ungodly, and foul immorality,
no judgments of heaven will ever turn men. Even after
the whole quiver of God's judgments has been exhausted,
and every part of the world's good been smitten, and the
soul itself smitten with torments of error, and then these
delusions exploded in a fierce and resistless reaction, the
world, all that remains of it, is the world still, the same
ungodly and wicked thing it was before. It may fret,
and rage, and blaspheme ; it will writhe in its agony, but
41 6 THE REACTION OF THE [Lect. XXII.
it will never repent under this treatment. And yet this
is the precise treatment that is inost just, the treatment
which is the natural result, the necessary fruit, of its own
doings. The world, left to itself, and under the working
of those judgments which God has, by the very constitu-
tion of man, rendered inevitable on its forsaking Him, can
never become better. "Evil men and seducers wax worse
and worse, deceiving and being deceived." Only as the
" little book" of the gospel of Jesus is brought to bear by
a witnessing church upon this festering mass of moral cor-
ruption, can its progress be arrested, and any sinners
saved out of it, and the world be ready for the triumph
of the seventh angel's trumpet.
Do we not see and feel in these verses the very pres-
ence of the divine Spirit? Are these
thorship ' ^^^° *^' Strange symbols, and their wonderful
and perfect adaptation to picture forth
the deepest and most complicated workings of that mys-
terious thing, a depraved human heart, in all its relations,
fitting as they do with a divine precision, into all the facts
of history, are these within the inventive power of the
mightiest human genius ? In this single chapter, and these
symbols of the monster locusts and horsemen, we have set
before us at a glance all the wonderful complication of
causes and influences that, working secretly and power-
fully, shaped the events of ages, and are still shaping
much of human history. We have here the deep truths
which have wrought out the history of ages in its relation
to the kingdom of God, and which are taught by it ; all,
therefore, that is truly valuable in it. With this clue, a
clue which the mere world-historian, in all his researches,
never cleai-ly saw, the strange mazes of history during the
dark ages assume the simplicity of two all-pervading prin-
ciples, the perversion of God's truth leading to spiritual
despotism, and the resistance and reaction of man's selfish
Lect. XXII.] WORLDLY POWER AND WISDOM. 417
nature against such despotism. It is tlius made to illus-
trate the wisdom and justice of God, and the enormity of
man's sin, as nothing else could do. Such a condensed
account of the abstrusest workings of the human heart in
its relations to God and to society, as unfolds the true
nature of all the great movements of the world for ages,
and penetrates with its light the darkest and most myste-
rious portions of their history, and harmonizes the whole
into one grand onward movement on behalf of the
spiritual kingdom of God, and does this, not in the form
■of abstract propositions and philosophical reasonings, but
in a few simple pictures, such as fix themselves indelibly
in the imagination of the simplest reader, proves itself to be
the direct work of God, and cannot but awaken in every
believing heart the most profound awe and adoration.
How inveterate the depravity of the human heart !
Though ground to powder under the
§. 2. Inveteracy of • t i • • j i. x*
hvunan depravity. succcssive and crushiug judgments of
the Almighty, its nature remains un-
■ changed. Ungodliness pervades every fibre of its being ;
it prefers the service of the devil to that of God ; it per-
sists in adoring the creature rather than the Creator, and
in the folly of fixing its hopes and dependence on what it
inows to be false and vain as the dumb idol of the most
stupid idolater. "Madness is in the heart of men while
they live, and after that, they go to the dead." " Though
thou shouldest bray a fool in a mortar among wheat, with
a pestle, yet will not his foolishness depart from him."
Terrible, indeed, is it to be thus left to the crushing power
of unsanctified affliction. "The bellows are burned, the
lead is consumed in the fire ; reprobate silver shall men
call them, because the Lord hath rejected them." Oh,
reader, if the hand of God has been laid heavily upon you,
if you are now smarting under the strokes of His rod, it
-ibecomes you, with an agony of earnestness, to cry unto
418 THE WORLDLY POWER AND WISDOM. [Lect. XXIL.
God witliout ceasing, not for a removal of the stroke, but'
for the grace which alone can make it a blessing, or pre-
vent it from hardening for the heavier stroke of final
wrath, when the last trumpet shall sound, and the mjsterjr
of God be finished.
LECTUEE XXIII.
THE DIVINE AND GRACIOUS AGENCY, AND THE HUMAN
INSTRUMENTALITY IT PROVIDES.
Rev., Chap. x.
" And I saw another mighty angel come down from heaven, clothed with
a cloud ; and a rainbow -was npon his head, and His face was as it were
the sun, and his feet as pillars of fire ; and he had in his hand a little
book open ; and he set his right foot upon the sea, and his left foot on
the earth. And cried with a loud voice, as when a lion roareth ; and
when he had cried, seven thunders uttered their voices. And when the
seven thunders had uttered their voices, I was about to write ; and I
heard a voice from heaven saying unto me, Seal up those things which
the seven thunders uttered, and write them not. And the angel which
I saw stand upon the sea and upon the earth, lifted up his hand to
heaven, and sware by him that liveth for ever and ever, who created
heaven, and the things that therein are, and the earth, and the things
that therein are, and the sea, and the things which are therein, that
there should be time no longer ; but in the days of the voice of the sev-
enth angel, when he shall begin to sound, the mystery of God should
be finished, as He hath declared to His servants the prophets. And
the voice which I heard from heaven spake unto me again, and said.
Go and take the little book which is open in the hand of the angel
which standeth upon the sea and upon the earth. And I went unto the
angel, and said unto him, Give me the little book. And he said unto
me, Take it, and eat it up ; and it shall make thy belly bitter, but it
shall be in thy mouth sweet as honey. And I took the little book out
of the angel's hand, and ate it up ; and it was in my mouth sweet as
honey ; and as soon as I had eaten it my belly was bitter. And he said
unto me. Thou must prophesy again before many peoples, and nations,,
and tongues, and kings."
THE whole course of the world's opposition to the
cross and crown of Jesus has been portrayed. The
entire succession of the judgments it invoked, and the
woes it engendered, has also been unfolded, except, of
419
420 THE DIVINE AGENCY AND [Leot. XXIII.
course, the last, by which it is to be crushed out entirely.
It has been shown how that worldliuess which rejected
the offered mercy of atonement,^ had at first been smitten
in the objects of eartlily good ;^ that then, instead of turn-
ing to heavenly things, it had corrupted the church itself,
had turned its saving truths into the doctrines of devils,
and thus brought upon itself a horrid spiritual despot-
ism f and finally, how the torments of this had driven
men to desperation, and caused the wisdom and power of
the world to unite in its destruction, by movements in-
volving wide-spread and ruinous calamities.* The de-
scriptions apply equally to the individual and social de-
velopment of these evils. Terribly thus had the world's
hatred to the kingdom of God been made to scourge
itself. The whole working and effects of the opposition,
under the judgments which itself produced, was now com-
plete. Its ripest fruit had been brought forth. It could
do no more.
And what had it done ? It had wrought no deliver-
ance for itself. It had demonstrated its own folly and
madness, its incurable depravity, even under the most
sweeping judgments, and its utter helplessness. It groaned
in its agony. It cursed God in its rage. It shed not a
single tear of repentance, even when surrounded by the
wreck which its folly and ungodliness had wrought. In
the very midst of the desolations caused by its service of
devils and idols, and its lusts of all kinds, it still clung to
them. 5
The necessity, therefore, of another and very different
agency is demonstrated. That agency is now presented
to the view of the seer. It is introduced, you will observe
also, as the necessary preparation for the seventh angel's
trumpet. Six angels had already sounded. Only one
1 Chap. 8:5. 28: 7-12. 3 9 : 1-11. * 9 : 13-21.
6 9 : 20, 21.
Xeot. XXIII.] THE HUMAN LNSTEUMENTALITT. 421
remained. That was to sound final woe, and the eternal
triumph.^ But was this triumph to be one of vengeance
only on an impenitent world? This would not have
been a triumph at all of the spiritual kingdom. This
would have been no proper answer to those prayers of all
saints, that liad gone up in the incense of a Saviour's inter-
cessions, and in answer to which the seven angels with
their trumpets had gone forth from before the throne.
Hence, before the seventh angel is permitted to sound,
(11: 15), another and far different series of visions, differ-
ent in their whole nature and tendency, is presented.
These are designed to exhibit the true and real influences
by which that triumph is to be secured; influences which
had been all this time working quietly, yet powerfully, in
the witnessing of a chosen few to the saving truth of the
gospel of the kingdom. These visions, by which the posi-
tive and saving influences of the kingdom are brought to
view, include every thing from the beginning of the tenth,
to the fourteenth verse of the eleventh chapter.
Four prominent symbols give character to this whole
passage, and decide its meaning: the mighty angel, his
little book, his ordered measurement of holy things, and
liis two witnesses. The first two of these will occupy this
lecture. In the exposition they must be taken together.
Together they represent the divine agency in the church ;
and the use made of the little book shows the human
instrumentality it employs.
I. The Divine Agency.
This mighty angel, by the grandeur of his description,
arrests every reader's attention. He is
|. The mighty angel. j- r- r. i ^r. j
seen descendmg irom heaven, clothed
with a cloud, as it is promised Christ should come on His
visible return to earth. "A rainbow was upon His head,"
I Chap. 11:15,
422 THE DIVINE AGENCY AND [Lect XXIII.
tlie symbol of the covenant ; " and his face was as it were
the sun, and his feet as pillars of fire :" the same gloriou&
appearance that distinguished the Son of Man as He ap-
peared to John at first. Clothed thus with the symbols
of the glory of a risen and ascended Redeemer, he must
represent, not indeed Ilis visible presence, but the real,
glorious, and mighty agency of the great Messenger of
the covenant, and Head of the church. Though in His
human nature He is now only in heaven, yet He is there
on the throne, and as a divine person, administering
thence the affairs of tlie spiritual kingdom. There are
ever descending from that throne those agencies of cove-^
nant light, and glory, and power, which manifest His real
spiritual presei;ice as fully as did the rainbow, that face
like the sun, and the feet as pillars of fire manifest His
glory and authority to John in vision. Working in and
by these agencies, and by the almighty Spirit dwelling in
the hearts of His people, and accompanying His word,
He is ever present in the midst of His churches. This is
no mere figurative presence, no presence by a substitute,
but an actual personal presence, present in His divine
person, which still retains its union with the human nature
in heaven. " Lo, I am with you alway, even unto tha
end of the world," is the promise with which He accom-
panies the great commission, " Go ye into all the world,
and preach the gospel to every creature."
But He is not always manifesting equally His presence
and His power. He is represented as hiding His face.
To the apprehensions even of His own people, He seems
to have withdrawn himself. The world and the devil
seem to have every thing their own way. The fearful
and faint-hearted are ready to despair. The selfish and
worldly among His professed servants, when injustice
triumphs, and their prayers are rejected, renounce His
service and their faith altogether. Hence the divinely
recorded prayers of God's people take such forms as
Xect. XXIII.] THE HTMAN INSTKUMENTALITY. 423
these : " Arise, O Lord, * * * lift np Thyself because
of the rage of mine enemies." "Return, O Lord, deliver
my soul," "Thou tliAt dwellest between the cherubims,
shine forth." " O God, to whom vengeance belongeth,
show Thyself." The language of unbelieving hearts is :
" The Lord hath forsaken the earth ; the Lord seeth not."
When, therefore. He delivers His people ; when, either
in His providence, or by His Spirit, He displays His pres-
ence and fulfils His promises. He is said to come down
from heaven, to visit them, to break the silence which
their prayers had long encountered. "He uttered His
voice; the earth melted." "The Lord hath visited His
people." ITow the symbols of this passage are in perfect
accordance with this common scriptm'al conception, by
which He who is alwaj's with His people is represented
as coming forth from time to time during their long strug-
gle, to strengthen them, and check their foes by special
displays of His power, in His providence and grace ; and
when these foes shall have reached their greatest triumph,
and the malignity of sin most fully developed itself, and
the in efficacy of all judgments to correct it been shown,
to display the mighty power of His gospel to humble,
convert, and save.
This is always the agency of His power. The gospel
is " the wisdom and power of God unto
power. ^ ^"^^'^ ° ^^ salvation." Accordingly, the angel had
in his hand a little book open, beautifully
symbolizing this very gospel. The book is open ; the
truth is no longer shut up in types, or shut out from the
nations, but fully revealed, and freely offered to all the
world. It is "little," like the grain of mustard seed, a
feeble agency to human vision. Holding it in his hand
as the instrument of his power, he places " his right foot
on the sea, and his left on the land," asserting thus his
dominion over all, " and cried with a loud voice as when
a lion roareth." Of the meaning of this. Scripture usage
424: THE DIVINE AGENCY AND Lect. XXIII.
leaves us in no doubt. " The Lord shall roar out of Zion,
and utter His voice from Jerusalem."^ " Like as the lion,
and the young lion roaring on his prey, when a multitude
of sheplierds is called forth against him, he will not be
afraid of their voice, nor abase himself for the noise of
them ; so shall the Lord of Hosts come down to fight for
Mount Zion."^ This heavenl}^ messenger comes, then,
in the very character of the " Lion of the tribe of Judah."^
"We are thus reminded of the power with which the gospel
is armed. It spreads terror to the foes of Jesus, while it
assures His people of a speedy and complete triumph.
To the poor sinner, trembling under a sense of his guilt,
and struggling with the burden of his corruptions, it is
sweeter than the mother's voice of love ; but to him who
turns from His offered grace, it is the roar of a lion pre-
saging a wrath of fearful import, " Consider this, ye that
forget God, lest I tear you in pieces, and there be none to
deliver." Let it never be forgotten that the gospel is not
a mere voice of invitation, but of divine authority, and of
resistless power, either for salvation or ruin. It is a savour
of " death unto death," if not of " life unto life." "How
shall we escape, if we neglect so great salvation ?"
The very fact that there is nothing noted here but the
voice itself, as a voice of majesty and power — no articulate
utterances — only makes it symbolize more distinctly the
power of that gospel which He brings to men and com-
municates to His church to proclaim to tlie world, and
the nature of that power : this power of it in distinction
from its matter. It is the voice of an almighty Saviour..
It is the word of God. It " is quick and powerful, and
sharper than any two-edged sword, piercing even to the
dividing asunder of soul and spirit, and of the joints and
marrow, and is a discerner of the thoughts and intents of
the heart." ^ This is that sword of the Spirit which is to-
1 Joel 3 : 16. 2 Is. 31 : 4. 3 Heb. 4 : 12.
Leot. XXIII.] THE HITMAN INSTKUMENTALITY. 425
slay the opposition to the kingdom. The gospel is the
power of God unto salvation, because it is the word of
Christ ; not the dead, printed word of a dead and departed
Christ; but the living word of a living and present Christ.
And it always will be found, as it always has been found,
that just as its announcements and claims are presented
as the voice of the Son of God, in all their naked sim-
plicity and authority, and not claiming assent because of
the human philosophy and reasonings that too often pre-
sumptuously oifer their proud support, will it prove
mighty to the pulling down of strongholds.
But this does not yet fully represent the power of this
gospel. Immediately responding to this
|. The mystery of his . « , ■. . , , i i> j.i
pQ^gp_ voice ot the mighty angel oi tlie cove-
nant, is another and more' mysterious
and awful voice still. " And when he cried, the seven
thunders (the original is definite) uttered their voices."
These "thunders," or "thunderings," as the same word
is differently translated, are nowhere the symbols of
human powers, but always set forth distinctively and em-
phatically the power of God. "The thunder of His
power, who can understand V "He thundereth with the
voice of His excellency." "The voice of the Lord is upon
the waters: the God of glory thundereth. "^ Thunder,
thus, in Scripture language and conception, becomes the
natural and unmistakable symbol of His displayed power.
Hence, in the introductory picture of the spiritual king-
dom, in the fourth chapter, these thunderings proceed
from His throne. Their being seven indicate the perfec-
tion of that display of His power ; there is no variety of
its exercise which does not respond to the voice of the
angel of the covenant. All the thunders of Omnipotence
leap forth at the call of Judah's Lion. All the full powers
of the eternal throne, all of which are pledged in the
1 Job. 26: 14. 37: 4. Ps.-29; 3,
26
426 THE DIVINE AGENCY AND [Lect. XXIII.
covenant of redeeming love, spring forth at once into
their grandest and completest display, to give efficacy to
the promises of that covenant when He calls for them.
The word of the kingdom is attended by the powers of
the throne. Hence Jesus said, " All power is given unto
Me in heaven and on earth. Go ye, therefore, and teach
all nations,"
The utterance of these thunders was not a mere cry,
but, as the words themselves imply, ^ it was an articulate
utterance, a "speaking," which the apostle was about to
write down, when a voice from heaven forbade him, say-
ing, "Seal up those things which the seven thunders
uttered, and write them not." He was commanded not
to seal them up for a time, as Daniel was to seal up what
he had written " till the time of the end," but not to write
them at all, to seal them up entirely. They were matters
not to be revealed at all to the church on earth. This
precisely and forcibly describes the deep mystery that
must for ever here shroud the working of the divine power,
both in providence and grace. " Clouds and darkness are
round about Him." " Thy way is in the sea, and Thy
path in tlie great waters, and Thy footsteps are not
known." " Yerily Thou art a God that hidest Thyself, O
God of Israel, the Saviour." It is, as this last passage
intimates, in His character of Israel's God and Saviour,
and the manner in which He accomplishes this salvation,
that He hides Himself, often worldng out the blessed
purposes of His mercy in ways so mysterious and incom-
preliensible, that He seems completely to conceal Himself
and His mercy. So it was in the processes described under
all the previous trumj^ets. That infinite power and love
should have so permitted those powers of hell so long to
have corrupted the church and tormented the world, and
delayed for ages the accomplishment of the Redeemer's
^ tXaXr^asv.
Xect. XXIII.] THE HUMAN INSTRUMENTALITY. 427
glory and His cliurch's triumph, seems to our shortsighted
minds very inexplicable. While it is all important for
the church ever to be deeply impressed with the assurance
of the almightiness and all-sufficiency of the divine powers
attending the gospel of the grace of God, and so to hear
it with holy trembhng as the w^ord of His power, and to
trust it with unhesitating confidence, as supported by all
the agencies of the seen and unseen world, it is not pos-
sible nor needful for her to understand the articulate
manner in which those mighty influences of His provi-
dence and Spirit work in and with the word, and upon
the soul to secure tlie heart's submission, and the triumph
of the kingdom. All this is a mystery we are incapable
of understanding, and which we do not need to under-
stand, even for our present comfort. Especially is this
true in regard to the deepest mystery of the working of
God's mighty power, that involved in the saving of a soul,
its new-creation, and translation from the kingdom of
darkness into the kingdom of God. It has never been
written liow the divine power works on the human will,
and, in perfect accordance with its essentially free nature,
sweetly leads it to bow in joyous submission to the grace
of God, changing the very lion into a lamb, and enmity
into love; how God "works in us to will and to do of His
good pleasure." The blessed fact is revealed, and that is
■enough; enough to fill us wdth the most joyful confidence
in working out our own salvation, and in working for the
salvation of others, and for a world's deliverance. It
would have been w^ell for tlie church had she always re-
membered this, and not enfeebled her testimony by fool-
ish speculations, efforts to be wise above what is written;
had she remembered that this especially, the operation of
new creating grace in the human soul, is one of the things
sealed up and unwritten. For it is the mightiest display
of that power of God which accompanies the gospel, of
that power that answers from the throne to the voi(;e
428 THE DIVINE AGENCY AND [LeoT. XXIII»
of our redeeming Saviour, and as inscrutable as it is
mightj. " The wind bloweth where it listeth, and thou
hearest the sound thereof, but canst not tell whence it
cometh, and whither it goeth ; so is every one that is born
of the Spirit." But we do know that " the preaching of
the cross is unto us which are saved the power of God ;"
that it is " in demonstration of tlie Spirit and of power,"
^"mighty through God;" and that its triumphs display a
power as much beyond all human agency as the voice
of the seven thunders is beyond the feeble utterances of
man.
Having thus exhibited, in these expressive and compre-
hensive symbols, the divine ag-ency by
§. No more delay. , .•,,■,. . ^ i '^
which the kingdom was to triumph, so
totally different from the destructive agencies hitherto
called forth by these trumpets, consisting in an open gos-
pel in the hand of its almighty Author, whose own living
and awful voice challenges the world's attention, and, ac-
companied by the mightiest demonstrations of divine
power, tlie grand announcement is now made, with a sub-
limity of manner worthy of it, that there shall be delay
no longer, that no more judgments are intervening, that
the long suffering of God has waited long enough to de-
velope the full enormity of human depravity; audit only
remains for this word of life and salvation to be pro-
claimed in new power, and glory, and efficiency, in order
to introduce the notes of triumph which the seventh angel's
trumpet shall ring through the nations. The mighty
' angel of the covenant, standing upon the sea and the land,,
and claiming it all as His own inheritance, of which He
is now about to take possession, " lifts up His hand ta
heaven, and swears by Him that liveth for ever and ever,
who created heaven, and the things tliat therein are, and
the earth, and the things that therein are, and the sea,
and things that are therein, that there sliould be time no
longer:" no more delay, as the words must mean; "but in
Lect. XXIII.] THE HUMAN INSTRUMENTALITY. 429
the days of the voice of the seventh angel, when he shall
begin to sound, the mystery of God should be finished,
as He hath spoken unto His servants the prophets."
That mystery was, of course, the unaccomplished plan
of God's administration here on earth; its finishing was
the fulfilment of the promise, " I will give Thee the nations
for Thine inheritance, and the uttermost parts of the earth
for Thy possession," the destruction of the last enemy, and
the accomplishment of the anticipated joys, and triumph
of a waiting and praying church. " We shall reign on
the earth."
II. The Human Instrumentality.
In setting forth the gospel of a present Saviour, at-
tended with almighty power, as the divine agency by
which the kingdom was to be advanced, and to triumph,
nothing had been said or exhibited in the symbols to show
tlie human instrumentality to be employed. Important
as it is to be ever deeply impressed with the fact, that all
the power is of God, it is equally important to have a like
deep impression of the fact, that this power works through
a feeble human instrumentality. " We have this treasure
in earthen vessels, that tire excellency of the power may
be of God, and not of us."
The little book in the hand of the angel of the cove-
nant must be taken and eaten, received and incorporated
into the very life of the church, and in that life give forth
the testimony by which the power of God works. A voice
from heaven, the same that before directed the apostle to
leave unwritten the words of the seven thunders, the
secret manner in which the power of God works with the
word of Christ, now directs him, on the other hand, to
the past, which he and the church he represented were
required to take. That in this case the apostle himself
becomes a symbol, a representative of something else,
seems evident. He no longer gazes on the vision; he
430 THE DIVINE AGENCY AND [Lect. XXIII.
becomes a part of the scene passing before him; he takes
himself a place among tliose forms of the Spirit's creation,
these mere symbols of spiritual realities, and receives the
symbol of the gospel, and, in doing so, must represent all
those who do receive and appropriate it. Beautifully and
strikingly, therefore, does this set forth the truth, that the
church of God, to whom this revelation comes, is called
upon, not merely to gaze upon the visions of glory pre-
sented, and to rejoice in the mighty power of a present,
though unseen Saviour, and of His gospel now fully re-
vealed, and in the hope of a speedy deliverance ; but she
must herself come forward, and present herself as the in-
strument of that power, as the necessary channel through
which the blessed truths symbolized by the little book
were to become the life of the world.
While, therefore, there were secret things with which
he had nothing to do, except to tell the church there
were such things which belonged to God alone ; and while
there were many other things he was to see, and hear, and
record for the clmrch, here was something he was to do
for the church, in her name, and thus to show her what
she must do, what she must be doing, even when seeing
and hearing these things of the Idngdom; yea, more, that
the very design of her Lord in showing to her these
things, tliese purposes of His mercy, was that she might
take her place in their accomplishment. He was to take
this book, not that he might read it, not that he might
write down its contents here — that was not necessary —
they were already sounded abroad over the earth ; but
that he might eat it. Such is the charge which he receives
from the angel who gives the book ; and in obeying it, he
finds this book, as he was told he would, sweet at first, but
afterwards producing much bitterness, great internal an-
guish.. The further design of this is expressly stated in
the next verse, by the charge which the same angel
immediately gives him. "Thou must prophesy again
Lect. XXIII.] THE HUMAN INSTKUMENTALITY. 431
before many peoples, and nations, and tongues, and
kings."
If the previous account of this little book should have
left a doubt upon the mind of any as to its meaning, these
last verses surely must dispel it. This book, like that
given to the prophet EzekieP in the same symbolical way,
and with the same directions, contained the subject mat-
ter of his and the chm'ch's testimony or prophecy. It can
be nothing else than that truth to which the true church
is to bear witness in all ages, and among all nations ; those
precious facts and doctrines that cluster around the suf-
ferings and kingdom of our glorified Redeemer. These, as
received by faith, fill the soul with joy ; they are sweeter
than honey and the honey comb, precious beyond all com-
parison or conception. But in working tliem out in the
life, in the midst of an ungodly world, in the earnest
spiritual appropriation of them in our daily experience in
the various relations of life, and in making the whole life
a consistent testimony to them, many bitter experiences
are to be passed through; trials, sufferings, persecutions,
and often death itself to be endured. It has been so every
where, and in all ages, though not in the same degree.
It is involved in the whole nature of that personal,
spiritual conflict through which every soul must pass into
the kingdom, and by which it bears its testimony to the
power of that gospel.
There is a bitterness of spiritual sorrow resulting from
inwardly digesting the truths of the gospel, and bringing
them thus into close contact with the secret maladies of
the soul, that might very well be described by this bitter-
ness produced by eating the little book. It is an invari-
able part of Christian experience. The secret and deep
corruptions of the soul are never eradicated without many
a secret pang, which wrings from it the cry, " O wretched
man that I am, who shall deliver me from the body of
1 Ezek. 3 : 1-3. See also Jer. 15, 16.
4:32 THE DIVINE AGENCY AND [Lect. XXIII.
this death." All this, indeed, is necessary, in order that
the life of the believer may be a clear testimony to the
truth, and the church may shine as the light of the world,
■with the power of true holiness. But it seems more
directly here to relate to the sufferings incurred in bearing
this testimony before the world, in incorporating it into
the visible life, though, really, the two are inseparable.
It accordingly prepares the way for the representation,
in the next chapter, of tliat testimony as it is actually
borne by the church, as the prophesying of the two wit-
nesses clothed in sackcloth.
"Thou must prophesy again." This "again," intimates
that at that time this testimony had already been widely
delivered, but that it was still to be repeated. The church
had, even during the first century, carried the gospel to
all portions of the civilized world. The apostles, and
their immediate helpers, had caught the spirit of their
Lord's commission, " Go ye into all the world." ]^o diffi-
culties, or dangers, or opposition, arrested their progress.
They went forward in the strength of their glorified King,
aud conquered in His name. It might seem to some that
this work was almost done. The story of the cross was
every where made known. But no. The work must
continue. Again must the word be borne by the church
every where. Again, too, with the zeal, and energy, and
devotion of primitive and apostolic times. From this
work she must never rest. If weariness, or opposition, or
want of success, tend to make her slacken her efforts, she
must still hear the voice of her Lord calling, " Again,"
and so on from day to day, and age to age, repeat her
story of love, and call the nations to bow at Jesus' feet.
It is her one great mission, her never ceasing work ; no
matter how often repeated, still " Thou must prophesy
again," until the mystery of God be finished, and the last
peal of the seventh angel's trumpet announce her labours
ended, and her glory complete.
liECT, XXIII. J THE HUMAN INSTKUMENTALITT. 433
Let ITS, in conclusion, get from this subject a deeper
impression of what this prophesying, or witnessing of the
■church, is. It is very much more than a mere publishing
the glad tidings from the pulpit and the press; very
much more than the printing and distribution of Bibles,
and sending forth missionaries, and defending the truth
against the assaults of infidel learning, or corrupting
heresy. All this is well, is indispensable. The testimony
which is attended with the power of God, is one that sets
forth the truth in its living power on the life, in cleansed
lepers, and palsied souls made strong, and dead souls
restored to life. It is such a testimony as none, there-
fore, can utter but such as have felt the power of Christ's
•death and resurrection, and tasted the infinite sweetness
of pardoning mercy, and sanctifying grace, and adopting
love. This alone can enable you to take part in tliis work
•of the church. You must go to Jesus, and take from
Himself the words of eternal life, and feed upon them till
their power invigorates your whole spiritual being, and
•till you are readj^ to bear the cross, and utterly renounce
the world for Him, and shrink from no labour or suffer-
ing, to extend to others that are perisliing the means of
life and salvation.
This work of witnessing, as we have remarked already,
involves suffering. It is an utter impossibility to be faith-
ful, and not incur the world's displeasure and contempt,
^nd often worse than this. How continually this thought
is brought out in these revelations of God's will. If
the world now does not imprison, or banish, or burn,
for the testimony of Jesus — though this it still does in
some places — it is only because it has put on new forms
in these ages and these Protestant countries ; and forms,
too, which often render it a very difficult and bitter thing
to hold fast our testimony in all its fulness and purity.
Are you, then, ready to suffer ? If we suffer, we shall
also reign with Him; if we deny Him, He also will deny
434 THE HUMAN INSTRUMENTALITY. [Lect XXIII^
US. Have you tasted the sweetness of this gospel, and do'
you daily also experience something of the bitterness ?'
If we know not the sweetness of this little book, we know
nothing of the joys of pardoned sin, and heavenly hope,,
and communion with God ; and if we know nothing of the
bitterness it afterwards caused the apostle, it is because
we have been unfaithful to our testimony, and denied our
Lord by base and wricked conformity to the world.
LECTURE XXIY.
THE TRUE CHUECH, AND THE SUBJECTS OF HER TESTI-
MONY DEFINED.
Rev., Chap, xi., 1, 2.
" And there was given me a reed like unto a rod ; [and the angel stood]!
saying, Rise, and measure the temple of God, and the altar, and them
that worship therein. But the court which is without the temple
leave out, and measure it not ; for it is given unto the Gentiles ; and
the holy city shall they tread under foot forty and two months."
¥E have seen the divine agency by which the triumphs
of the spiritual kingdom are secured. We have
seen, also, the human instrumentality through which it
works. The word of a present and reigning Saviomv ac-
companied by the power of His Spirit and providence, is
the first. The latter is that word received into a believ-
ing heart, and incorporated into the spiritual life, and ex-
pressing itself as a divine testimony in works of holy
living and patient suffering, in confirmation of an un-
swerving confession of God's truth. " Thou must pro-
phesy again before many peoples, and nations, and tongues,
and kings."
But the inquiries at once arise, How is such an instru-
mentality to be secured ? and, How is this prophetic
work to be exercised, in the midst of an opposing world?
Such inquiries must have forced themselves even on the
apostle's mind, while the gospel was yet in its first fresh-
i These words are left out in all the later critical editions of the Greek
Testament. The sense, however, is not thereby altered, as both the
connection, and the words of verse 3, show that these are the words of
the same mighty angel who had just been speaking.
435
436 THE TKUE CHUKCH AND [Lect.'xXIV.
ness, and while yet the powers of the invisible world, that
at first attested its divinity, were still encircling it with
their glory. How could it be otherwise, when he looked
at the condition of the seven churches of Asia, to whom
he had just before received such messages of solemn
warning. Already, in most of them, had their testimony
been impaired by foul errors in doctrine and practice ;
and in some the corruption was triumphant, leaving but
a name that they lived, while they were dead, or so offen-
sive to their Lord as to be almost rejected with loathing.
And even the best of them were assaulted by the same
foes, and called to contend for truth and purity at the
peril of life. How was it possible for the church, in such
a condition of things, to perform her prophetic office ?
And, if possible, how was it to be done ? How was she
to receive, digest, incorporate, and propagate the truths of
that little book, so that they should win the victory ?
And how should her testimony be distinguished from that
of false witnesses, with which, as with locust hordes, the
world was to be filled ?
That such an instrumentality should be preserved and
perpetuated, would indeed be naturally inferred from the
divine agency engaged. Such almighty power would
always secure a wilhng people to receive the truth from
its Author into glad hearts, and faithfully to hold it forth
at every cost. But how ? This, too, has been partially
answered. The instrumentality is prepared by the word
of the gospel being received into the heart, and wrought
into the life of God's people ; the little book received and
eaten. Thus prepared, it is to hold forth this truth as a
•divine testimony. " Thou must again pkophesy," is the
last charge of the Angel of the covenant to His church.
In the verses before us the rule and the subjects of this
testimony are forcibly and graphically presented as a rod
to measure with, and sacred things to be measured, while
unmeasured things are to be rejected. The consideration
Leot. XXIV.] THE SUBJECTS OF HEK TESTIMONY. 43T
of these symbols will lielp to impress upon our hearts
much precious truth.
Consider, first, the act of measuring. This, as well as
the result, is evidently symbolical. The
§. 1. The act and ppophet is, as we havc seen, not a mere
Btandard of measure- ^ ^ ^ . ^ _
ment. Spectator ot the vision he is recording,
but himself becomes a part of it, as the
representative of the church. The prominent and lead-
ing part he is required to take in this scene, by the rod
given to him, and the call made upon him, must be de-
signed to represent the duty of the church. Having re-
ceived and appropriated the little book, and as the result
of that, being commissioned to prophesy on behalf of the
nations, he is now shown how this commission is to be
fulfilled. A measuring rod is given to him, and he re-
ceives directions how to use it, and to what subjects to
apply it. " Rise and measure the temple of God, and the
altar, and them that worship therein." The prophetic
function of the church is here presented as the application
of a divinely furnished rule to certain specified sacred
objects.
This measuring of sacred things well describes the
first great duty of the church in regard to her testi-
mony. She must first of all ascertain with precision
the truth in regard to the tilings of God. She can only
bear witness to what she knows, and in proportion
to the certainty and the clearness of her knowledge.
She must know, in regard to these sacred objects, their
whole shape, and limits, and relations, else she can never
deliver any clear and sure testimony concerning them.
One great reason of the wavering and variable testimony
of the churches, is the want of a definite and clear per-
ception of the truth itself. Multitudes of the people of
God have never measured these great objects of God's
revelation ; all their views concerning them are dim and
438 THE TRUE CHURCH AND [Lect. XXIV.
hazy. They see tliem, indeed, as objects of acknowledged
glory and value, but they see them from afar ; like some
lazy Israehte, who would have been satisfied with a dis-
tant view of the glories of the temple, its outer courts, its
altar, and laver, and sacred shrine, with the smoke of the
offerings, and the incense, and the crowd of worshippers,
all mingled in one confused view, as a splendid but indis-
tinct whole, instead of entering in, and closely examining
each object, marking its distinct character, and place, and
use. Worse than this, indeed ; many are more Hke some
Reubenite, who, staying at his home amid the luxuriant
pastures and cities of Bashan, had been content with what
knowledge he could get of the holy city, and the wonders
of the temple and its services, from the reports of others
who had seen it with their own eyes. " Rise and mea-
sure," is the command. Rest not in any dim and indis-
tinct views of the great things of God's salvation. Rest
not in the mere reports of others. If ever there were
objects which it behooved each one to search, and see,,
and examine with the intensest solicitude, to know them
fully, to leave no uncertainty hanging over any part of
them, they are these, in which God reveals Himself and
salvation. You can never be certain of these things, so
as to find comfort to your own soul in them, or bear a
testimony concerning them of any worth to other suffer-
ing and perishing souls, but by a personal, a heart ac-
quaintance with them. No measurement of these great
things can give au}^ certainty, which does not ascertain^
your own share in them, producing the full assurance of
faith. "Rise," then, "and measure." Be not satisfied
with the general certainty that the gospel is true, that
there is salvation for sinners in Christ ; but rest not until
you find all obscurity resting on its terms, and claims,
and promises entirely dispelled, and see the broad and
strong foundations laid in the everlasting covenant for
man's faith and hope to rest upon. Rest not in any thing
Lect. XXIV.] THE SUBJECTS OF HER TESTIMOifY. 439
short of such a certainty as will enable you to say, "I
Jvuow whom I have believed ;" such as will enable you to
rejoice with joy unspeakable and full of glory. This will
give to your testimony a power that shaltbe far more re-
sistless than logical demonstrations. This will make even
the gainsayer feel the realities, and claims, and forces of
the invisible kingdom as nothing else can. When such
is the prevailing testimony of the church, when, in the full
confidence and rejoicing of hope, produced by an actual,
personal measurement of these divine things, the habitual
language of her people is, " Come, and hear, all ye that
fear God, and I will tell you what He hath done for my
soul ;" "1 am my Beloved's, and He is mine;" then, and
only then, is she fulfilling completely her great mission as
a witness for God. "Restore unto me the joy of Thy
salvation, and uphold me with Thy free spirit. Then will
I teach transgressors Thy ways ; and sinners shall be con-
verted unto Thee."
But in no measurements can any diligence and earnest-
ness secure correct results, unless the rule
§. The divine rule.
or standard be correct. In things affect-
ing our relations to God, this is of infinite importance.
Hence the seer is not left to measure by a standard of his
own selection. The rule is divinely furnished before the
command is given to measure. " There was given to me
a reed like unto a rod." So the church can say, " We
have a more sure word of prophecy."
Christ has not left His church to a standard of her own
devising. Divine things cannot be measured by a human
standard. Here human opinions avail nothing; human
reasonings, and supposed natural intuitions, decide nothing.
It is not for the culprit at the bar to decide upon the law
by which he is to be judged, or, if found guilty, upon the
conditions of his pardon, or even whether pardon be at all
possible. Man is the guilty culprit, his whole nature is
■depraved; can his reason and intuitions, so called, be
440 THE TKUE CHUKCH AND [Lect. XXIV.
trusted to tell him what his God requires, and whether
He will pardon, and, if He will, how? That men, calling
themselves philosophers, should have been found to teach,
and others to believe, that a creature, the whole working
of whose moral nature shows itself to be deeply depraved,
could find in that nature itself a rule for his faith and
practice, is one of the many proofs that men professing
themselves to be wise become fools. But while man can-
not make a rule of truth, nor find one by diving down
into the depths of his own consciousness, he can receive
and apply one. His Creator can give him such a rule ;
God can speak to His creatures in words and tones that
will attest their own divinity, and he can look up, and
hear, and receive.
That standard has been given. It is the written word.
" All Scripture is given by inspiration of God, and is pro-
fitable for doctrine, for reproof, for correction, for instruc-
tion in righteousness, that the man of God may be perfect,
thoroughly furnished unto all good works." " God, who at
sundry times, and in divers manners, spake in time past unto
the fathers, by the prophets, hath in these last days spoken
unto us by His Son." These words He has caused to be
committed to writing, that thus they might become a defi-
nite, fixed, and unchangeable rule for His church in all ages.
In this form it is like the measuring rod of the angel, in-
capable of being stretched, or contracted. Unwritten
traditions, on the other hand, could never have been a
rule, because subject to endless variations themselves, by
reason of the endlessly varying capacities and infirmities
of those through whose minds they must pass. To pre-
serve them pure would have required a constant inspira-
tion, and constant miracles to prove it; in other words, it
would not have been giving any rule at all to the church,
for her to use in testing truth and duty; but keeping her
always under the direct guidance of a divine inspiration
iu every age, like that of the apostolic age.
Leot, XXIV.] THE SUBJECTS OF HER TESTIMONY. 441
The BOOK, the book, is the glory and safeguard of the
church, the inestimably precious ascension gift of her
Lord, without which she would be left like a vessel on a
dark and stormy ocean without chart or compass. A cun-
ning and hypocritical infidelity has affected to despise
what it calls the hook worship of the church, and, under
pretence of a higher spiritualism, would call us away to
some better revelations of the divine will, in the deep intui-
tions of the soul, the workings of a pure reason, or the
direct operations of the unseen spirit upon each heart,,
without any other interpreter or judge than the heart
itself: a standard about as definite as the dim ghosts of
Ossian, or the shadowy forms of the heathen Elysium,
and as variable as tlie clouds of heaven. There is no in-
definiteness here. This book of God utters no ambiguous
responses. It may be perverted by human ingenuity and
depravity, as the words of Jesus were when He was on
earth; as every thing good is; a thousand falsehoods may
pretend to shelter under its authority; but to every sin-
cere inquirer it gives one sure and clear response. Wlien
received as the word of God, it is of perfectly easy appli-
cation. All real difficulties, and apparent diversities,
arise from carrying to it a previous standard of our own,
and a desire and effort to bribe or force it to speak ac-
cording to our wishes. It makes even .the simple wise.
It is, moreover, the standard which will be applied to
all human hearts, and opinions, and actions, at the last
day, and by which the eternal state of eacli will be de-
cided. " The word that Ihave spoken," says Christ, " shall
judge him at the last day." "In the day when God shall
judge the secrets of men according to my gospel," says
Paul.* By it, then, must we now ascertain what is truth
in regard to all things pertaining to the kingdom of God,
and oar relations and duties to Him.
I John 12 : 48. Eom. 2 : 16.
27
442 THE TKUE CHUKCH AND [LeOT. XXIV.
But that it may be such a rule, we must hold fast to
the doctrine of its perfect, plenary, verbal inspiration.
This is the very anchor of the church's safety. Take
away this doctrine, and we drift with the varying currents
and conflicting winds of human, opinion, without help or
hope. Take away this, and the Bible ceases to be any
rule at all ; the fixed rod becomes an elastic line, that can
be stretched over all irregularities, be made to embrace
any additions, and to leave out any difficulties, according
as the vanity, pride, and corrupt lust of man may desire.
It is not only because these thoughts are the thoughts
of God, but because these words are the words of God,
because the Holy Spirit so directed the sacred writers as
to secure their choice of such words and expressions as
would correctly convey His mind, that it becomes a per-
fect rule. " Holy men of God spake as they were moved
by the Holy Ghost."
As, therefore, the seer with the commission of prophecy
received the reed to measure those things which were to
be the subject of this testimony, so the church, with her
commission, has received the Bible as the rule defining the
substance, the extent, and the manner of her testimony.
With this, she can draw the line definitely and distinctly
between what God receives and rejects, between salvation
and damnation. "With this she can go to all nations, and
set up the kingdom of God, and speak with divine autho-
rity and power. " The Lord God hath spoken ; who can
but prophesy?"
Let every believer, then, lay up this rule in the secret
places of the soul, keeping it pure from the perversions of
a proud philosophy, or of worldly wisdom. It bears upon
it the unmistakable marks of its heavenly origin. It has
been tested by ages, and, by its touch, has detected and
exposed the thousand deceptions of error, and pointed out
the only sure foundations for human hope. Let it be to
us what the Urim and Thummim was to the priests of
liECT. XXIV.] THE SUBJECTS OF HER TESTIMONY. 443
old. Let us neither add to or dimimsh its record; but take
it just as it is, and all of it. "Add thou not unto His
words, lest He reprove thee, and thou be found a liar."
Let no part of it be neglected as useless ; " every word of
-God is pm*e." Away with all human opinions or reason-
ings, scientific demonstrations, as grounds for faith, or
tests of truth in regard to spiritual objects, or standards of
the church's testimony before the world. " To the law
and to the testimony; if they speak not according to tliis
word, it is because there is no light in them."
These are three, " the temple of God, the altar, and
them that worship therein." In the
^e measured.^ ^^^ ^ '^ Spiritual kingdom there are three things
answering precisely to these : God recou-
■ciled and dwelling among men, the blood of atonement
by which this is secured, and a consecrated people offer-
ing spiritual sacrifices. The very same are distinctly men-
tioned by Jehovah in summing up the wliole typical ordi-
nances Mhich He had appointed for Israel of old to set
■forth the nature of His spiritual kingdom. " I will sanc-
tify the tabernacle of the congregation and the altar ; I
will sanctify also both Aaron and his sons, to minister to
Me in the priest's office. And I will dwell among the
children of Israel, and will be their God."^ The sym-
bolical antitype thus corresponds exactly to the ancient
type, whose tabernacle, altar, and Aaronic priesthood,
pointed to precisely the same great spiritual objects here
•symbolized by the temple, the altar, and the true worship-
pers, who together constitute God's spiritual priesthood.
The great spiritual truth designed to be taught in those
■ancient types is precisely the same as that which the gos-
pel proclaims and the spiritual church secures, the resto-
ration of holy fellowship between God and man. Paul
quotes the very language of that passage in stating to the
I Ex. 29 : 44, 45.
444: THE TRUE CHrRCH AND [LeCT. XXIV^.
gospel church the great sum of its privileges : " I will
dwell in them, and walk in them, and I will be their God,
and they shall be My people."^
" The temple" here is not the whole sacred enclosure,
including the several courts that sur-
rounded the central fane, and to which,
in Enghsh, the name "temple" is also applied, but which
in the original is expressed by an entirely different word.
It here means the central building, the house composed
of the holy place, and the most holy, where originally was
the ark of the covenant, and the manifested glory of God.
Both in the ancient type, and as a symbol here, it first of
all clearly sets forth, as the spiritual reality corresponding
to it, the person of Christ as Mediator, God manifest in
the flesh, dwelling in human nature and among men, and
restoring to man the means of access to God, and of fel-
lowship with him. But not Christ, the God-man alone,
but as the Head of a redeemed people, in covenant and in
living union with Him. The Christ, the Mediator, the
JRedeemer, never stands alone ; is not known, does not
exist, apart from His redeemed people, whose place He
took in the covenant of redemption, and in taking which
He became the Christ, the Redeemer. Regarded solely
as the eternal Son, the second person in the divine trinity,
He is, and must be, conceived of as apart from, and exist-
ing independently of, His people; but as the Christ, He
never has existed, and never can exist, without them, any
more than we can conceive of the head as existing with-
out the body, or the vine without any branches. The last ,
analogy, used by our Saviour Himself, beautifully presents
this fact, " I am the vine, ye are the branches." But are
not the branches a part of the vine, and a part necessary
to its perfection? Is it a perfect vine, is it any more than
a naked trunk of one, without its branches, and their foli-
I 2 Cor. 6 : 16,
XiBCT, XXIV.] THE SUBJECTS OF HER TESTIMONY. 445
age, and fruit in tlieir season? So, also, the church is
called His body, the fulness of Him that filleth all in all.
Such is the scriptural idea of the temple of God, the
mystical body of Christ, His redeemed, not as so many
separate souls merely, each saved by some special exer-
cise of His love and power, but as so chosen of God, and
so saved by a hving union wdth Him, as to form one or-
ganic whole, one body pervaded in all its members by His
Spirit and life, one glorious building filled with the all-
pervading presenca and power of God, and every stone of
which is formed according to the same divine pattern,
polished into the same beauty of holiness, and reflecting
His own glorious image. "To whom coming," says Peter,
" as unto a living stone disallowed, indeed, of men, but
chosen of God, and precious, ye also, as lively stones, are
built up a spiritual house."' " In whom," says Paul, "ye
also are builded tog-ether for a habitation of God through
the Spirit."^ " The temple of God is holy, which temple
ye are."^
This idea of the unity of the chm-ch in Christ, its head
and life, runs through the whole Bible, so that often, especi-
ally in the Psalms and in the prophecies of Isaiah, it is not
easy to tell which, if indeed either, was principally intended,
Christ or IJis people, the Spirit's language applying
equally to both. Here again, too, the nature of that unity
is presented. It is not a mere external thing; it cannot
be, because the thing itself is not external ; and it is idle
to talk of a visible unity of an invisible thing — invisible
in the materials that compose it — redeemed and regene-
rated souls ; invisible in the bond which' unites them to-
gether, the Spirit of Christ working in them faith upon
Him; and invisible in their living Head. Himself. Any
other unity, as a mark of the true church or body of
Chi'ist, must be a mere figment, except, of course, the
1 1 Pet. 2 : 4, 5. 2 Eph. 2 : 22. 3 1 Cor, 3:17.
4:46 THE TKUB CHmRCH AND [Lect. XXIV.
mutual love that binds to each other those who have the
same Spirit, and unites them in faith and action in pro-
portion to their measure of that Spirit, and to the sphere
of service assigned to them. Above all, is any unity of
visible organization, under one visible head, an impossi-
bility ; and the mere attempt to make this a test of the
true church of God has been the source of untold disas-
ters to the cause of truth and human happiness ; it has,
indeed, been one of the very things which have so often
caused the obscuration and suppression of the testimony
of God's witnesses.
Surely, then, the meaning of this symbol is evident.
We have endeavoured to use the rod of the angel in so
far measuring this spiritual temple as to make clear its
character and limits. It is the true church of Christ,
where God dwells in humanity, where He manifests His
gracious presence and redeeming power ; and it at once
describes its divine and spiritual nature, and its true and
blessed unity. It is God in Christ, and Christ in His
redeemed, and they all one in Him.
This temple includes, of course, all those ordinances
whereby God makes Himself known to
thltemp'e-^^chrisJ* His people, and in which He holds com-
munion with them, as the ancient temple
did their types. These are not specially designated here,
because included in the temple itself, and secured and
pointed out certainly where it is measured. But we must
bear them in mind as an essential part of the idea, even
as the ark, the golden altar, the candlesticks, and the shew
bread were essential to the temple. The actual manifes-
tation of God to His people, the indwelling of His Spirit,
and His communion with them from off the mercy seat,
in the forgiveness of their sins, the hearing of their prayers,
the acceptance of tlieir services, and filling them with
light, are all here in Christ, and they are in Him onlj.
In Christ the Immanuel, God with us, and in and through
Leot. XXIV.] THE SUBJECTS OF HER TESTIMONY. 44:7
no other, can we find God, or approach Him, or hear His
pardoning voice, or ofier an accepted prayer, or work of
righteousness. " I am the way, the truth, and the life ;
no man cometh unto the Father but by Me."
Not only the whole form and dimensions, and even the
materials of that ancient temple of God,
§. All human order- j> tt ■ j. j. i i. i
ing excluded thence, werc of His appointment, but also every
article in it, and every form of service
rendered there. The audacious priest that presumed to
add to or alter the exact ordai"iugs of the God of the tem-
ple incurred His severest displeasure, and some were struck
down at once by the fire of His wrath. No more may
any mortal power now dare to prescribe any other condi-
tions or means of access to God, and of communion with
Him, than precisely those He has prescribed. The tem-
ple is God's. It is His house. In a man's house, for a
stranger, or even a child, to assume authoritj^, is an act of
contempt toward its head. To prescribe the manner of
God's worship in His house, the kind of prayers, and
praises, and other service by which in it He is to be hon-
om*ed, is to assume His prerogative. It is the prominent
characteristic of the great apostacy, of that man of sin that
was to be revealed, that " he as God sitteth in the temple
of God, showing himself that he is God:" a blasphemous
claim that has often been made in this very way, by as-
suming to legislate in the worship of God.
It is thus the temple is to be measured ; every thing in
and about His church must be regulated according to the
same divine measure, the angel's rod, the word of inspira-
. tion. As God said to Moses in reference to the taber-
nacle, so now He says to all engaged in the work of this
spiritual temple: "See thou make all things according
to the pattern showed to thee in the mount." And,
therefore, in ascertaining the true temple of God, the
spiritual church, this same measm-e must be carefully
applied.
448 THE TRUE CHURCH AND [Lect. XXIV.
The altar is the second thing to be measured. This, as
the place of the divinely appointed sacri-
§. 2. The altar. _ '^ ^ . , , .^ ,
iices, together with these sacrmces tliem-
selves, was, as every Bible reader knows, the type of the
grand central truth of the atonement of Christ. It be-
comes here, therefore, its appropriate symbol. As the
altar was the first object in the sacred enclosure, as every
other object, and every service in the whole of that typical
picture of the work of salvation, had its particular place,
and value, and very being there, by means of its relation
to that, so in the great spiritual realities represented, the
atonement of Christ — reconciliation by His blood alone —
embodies the one grand truth around which all others
cluster, and from which all others derive their place and
importance, and which gives to a redeemed church its
very existence. No other blood can procure pardon and
peace for sinners. It is all-sufficient. "By one offering
He hath perfected for ever them that are sanctified." It
is " by His own blood that He," as our great High Priest,
"has entered into the holy place, having obtained eternal
redemption for us." Nothing but this, therefore, can
"purge your consciences from dead works to serve the
living God." To hope for pardon and acceptance by any
other means or merits, to doubt the perfect sufficiency of
this, to be adding to it any works of penances, prayers, or
tears of our own, or of others, as the ground of the divine
favour, is to undervalue its infinite worth, to insult a cru-
cified Saviour, and to treat the whole work of redeeming
mercy with dishonour. It is as if the priest of old had
offered swine's fiesh upon the altar, to compensate any
defect in the sacrifice of God's appointment.
Such being the place held by this doctrine of the altar,
how important that it be carefully measured, and ascer-
tained by the divine rule. Thus, too, we see how fully
that rule does define this ground of a sinner's pardon, the
conditions of his approach to God, and union with Him
Xeot. XXIV.] THE SUBJECTS OF HER TESTIMONY. 449
in this spiritual temple. Nothing may be added, nothing
taken away from the one sacrifice. Nothing but Christ's
cross, and nothing less than all of it. All of Christ, and
nothing but Christ. "I am the way." "None other
jiame under heaven." The terms are divinely measured.
The only other object to which the seer is directed
to apply the ang-ers measurino; rod, is
§. 3. The worshippers. ,,. ,
the worshippers, '•Hheim that worsm/p
therein.'''' To measure these, is to ascertain by the rule
given who are God's true worshippers, and so to define
clearly in what the character of a true worshipper consists.
It is only those who worship in the sacred enclosure that
are to be measured; outside worship is worthless. The
temple proper, the sacred shrine, always carried with it
the open space immediately around it, consecrated with
it, where the altar stood, and where the priests performed
most of their services. It was inseparable from it ; and
with it was separated from the courts around it. Only
those, therefore, who worship in this sacred enclosure, at
its altar, and in its holy place; that is, those who perform
priestly service to Him, does He acknowledge as His.
They are such as lay their hands on the head of the sacri-
fice, confessing over it their sins; such as are washed in
the laver of regeneration; such as are sprinkled by the
blood, and press in even to the holy places of secret com-
munion with God, at the altar of incense and the mercy
seat. They are consecrated ones, whose only service is to
the Lord, whose only reliance is on the blood of atone-
ment, and whose chief joy is in proclaiming the honour
.and authority of Christ as their king. The manifestation
of this consecration is their worship. They thus have
fellowship with Christ as their great High Priest in His
Jioliness and nearness to the Father, and His union with
Him, and as their King in His royal honours, and are
therefore called a royal priesthood.
These accepted worshippers, then, are precisely those
450 THE TKTJE CHTmCH AND [Leot. XXIV^
•wlio in real life answer to the pattern of the worship of
the spiritual kingdom already laid down in the worship of
the twenty-four elders, and the living creatures. That
was, as we there saw, the result of adoring views of God's
holiness, produced by a divine life in th« soul, and con-
sisting in making the will of God their rule, His grace
their hope, and His glory their end. So here these wor-
shippers begin with the altar of atonement, which stands
at the very entrance, and by its blood they find a peaceful
entrance into, and bow in joyful submission before, the
mercy seat, the throne of a covenant God, which displays,
its glory in the extreme recesses of this spiritual temple,
and beyond which mortal cannot go. Dependence on
the cross of Jesus, and submission to His crown, is only
another form of stating the character of these true wor-
shippers. Such are the only worshippers that meet the
requirements of this divine measurement, for they alone
worship after the divine pattern ; they only show the
likeness of the four and twenty elders, or feel the power
of a divine life ; they only fall before the throne, and
casting there their crowns, cry out, " Thou only art
worthy."
In these measured objects, then, we have another pic-
ture of God's true church, so simply and clearly drawn as
to fully distinguish it from all the corruptions that press
upon it, that mingle in it, and that pollute its external
ordinances, obscuring its glory, and defacing its beauty..
To do this is the manifest special design of this vision of
measuring. The very direction to measure these things
implies that they would become so closely connected with
the world, that the line of separation would be no longer
distinctly visible, and there would be great difficulty in
distinguishing the true from the ftilse; so much so, indeed,
that it could be done only by the careful application of a
divinely furnished rule. But this vision, simple and brief
as it is, makes this distinction perfectly definite, and gives
Leot. XXIV.] THE SUBJECTS OF HER TESTIMONY. 451
US, in a word, all needful direction to enable every inquirer
to ascertain it with certainty. By three simple, and per-
fectly defined objects, the true church is di^awn out into
bold relief and distinctness from tlie world and all spuri-
ous imitations; and its limits laid down so precisely, as to
leave no uncertain or neutral space between, no border
ground where corruptions and foul heresies may lurk in
security. The temple of God, the altar, and the worship-
pers therein, one body of Christ ; one habitation of God in
Christ by His Spirit ; one ground of acceptance, the blood
of atonement ; one spiritual worship of adoring trust and
submission. How perfectly distinct its features ! How
easily recognized ! How completely separate from, and
contrary to, the world ! How heavenly and holy in its
nature, its origin, its character, its privileges, audits joys!
How unlike many of the outward things and organiza-
tions that call themselves by its sacred name, that cry so
loudly, "The temple of God, the temple of God are we."
Even the churches we most boast of, and regard as nearest
the pattern, how faintly do they correspond to the conse-
crated priesthood, and altar, and temple of this vision
of the seer !
In thus clearly defining, the limits of that which is dis-
tinctly God's own, the subjects of the
the ^'s'StTmony! church's testimony, and the rule by which
. alone she must regulate it, are briefly,
but yet clearly laid down. The whole matter of her pro-
phesying must be in regard to these three things ; the 7'ule
of it must be the word of God only. She has no com-
mission to teach concerning any thing but these; these
she must carefully measure, that she may testify correctly
concerning their nature and limits ; and, therefore, con-
cerning these, she has no authority to teach anything but
what the word of inspiration directs. The law that gov-
erned the inspired apostle must be the law of the church,
of her peoj^le, and her ministry : " For I determined not
452 THE TKUE CHURCH, ETC. pLiECT. XXIV.
to know any thing among you save Jesus Christ, and
Him CRUCIFIED. * * * And ray speech and my preach-
ing was not with enticing words of man's wisdom, but in
DEMONSTRATION OF THE SpIRIT AND OF POWER."
There is a still further significance in this measuring,
which will appear more fully in considering the other part
of this vision.
LECTUKE XXY.
THE POWER OF THE WORLD IN THE VISIBLE CHURCH.
Rev., Chap. xi. : 2.
■" But the court ■which is without the temple leave out, and measure it
not ; for it is given unto the Gentiles ; and the holy city shall they
tread under foot forty and two months."
¥E liave considered this symbol of measui'ing in its
simplest and most natural signification, that of ascer-
taining carefully, by a divine rule, the precise shape and
limits of the objects designated, that is, of the true and real
church of God. The application of this measure to them
alone evidently implies that they alone were acknowledged
as God's, and within the limits of consecration to Him,
and of His covenant care and protection. It was de-
signed to mark them as His, appropriated and set apart
to His service ; not only that thus the testimony of the
church to them, to the facts and truths of which she was
to be the living representative, might be clear and defi-
nite, but that it might be clearly understood what, and
what only, had a claim on the divine protection, and would
infallibly enjoy it amidst all perils. This whole signifi-
cance of this vision of measuring can only be seen when
the remaining portion of it is considered, the unmeasured
things which were to be rejected.
Connected with the sacred shrine of the temple proper,
there were outer courts, which were
§. 1. The externals ncccssary to it, throuo;h which it was to
of the church given '' ° _ _
over to the world. bc approached, and by which it was, to a
certain degree, separated visibly from the
453
454 THE POWER OF THE WORLD [Lect. XXV.
unenclosed and common ground, and dwellings around it.
These courts of right were for the service and protection
of the temple proper, for the better accommodation of the
worshippers, and where all the people might assemble to
receive instruction in the mysteries of God. To them the
Gentiles were admitted, not to rule, but to learn. The
relation, therefore, of these outer courts to the inner tem-
ple, was similar to that which the outward forms and
government of the visible church bears to the inward and
spiritual worship and privileges of the true church — the
spiritual kingdom. They were, therefore, the appropriate
symbol of the external organizations, and form of govern-
ment and order, thrown around the true church of God,
both for her edification and protection, and for a way of
access, through which the stranger might draw near, and
learn the character and will of God. These outer courts
were mere divisions of the enclosed area surrounding the
temple, and are here spoken of as one; and this whole
space is to be left unmeasured. " But the court which is
without the temple leave out," or rather, for such is the
exact rendering, as in the margin, " cast out :" exclude it
from any share in the divine appropriation and protection
which this measuring implies ; exclude it, as without the
pale of His covenant, and though in visible connection
with the temple, and in the same enclosure, separated from
the outside world, yet not acknowledged by its Lord, and
essentially and only worldly.
It was thus indicated that it was a part of the aU-wise
purpose of God to suffer His visible church to be over-
come by a false profession, to give up the exterior of this
inner spiritual temple and visible worship to be to such
an extent desecrated by an ungodly world, as no longer
to bear any distinctive marks of being His. " Cast it
out," says the angel, as unmeasured and disowned; and
this is the reason: "For it is given unto the Gentiles; and
the holy city shall they tread under foot forty and two
Lect. XXV.] IN AND OVEK THE CHURCH. 455
Taonths." " Gentiles" here are, of course, the appropriate
symbol in this connection of all who do not belong to the
true Israel or people of God, of all the spiritually uncir-
cumcised. And " the holy city," as being the place and
community in and among which God established His
dwelling place, naturally represents the social and politi-
cal relations and influences surrounding the visible church,
and in the midst of which, and in connection with which,
it existed. This expresses, then, most clearly and forcibly,
that the outward business of the kingdom of God, the
mere external affairs of the church, all that outside the
limits of a pure, priestly, spiritual consecration, were to
be given up to the dominance of a mere worldly power.
The world, by its insidious and ensnaring influences, was
to enter into the domain of the visible church, to occupy
and control those places and influences which of right
belonged to God's covenanted people, and to degrade and
pollute, by their management, all the earthly conditions
and relations of the church, so as to render them essen-
tially a mere worldly thing. Though preserving a de-
cided, and, indeed, a necessary relation to that spiritual
temple and worship hidden within its most secret en-
closures, and known only to the consecrated priesthood,
it would be essentially Gentile in its whole spirit and
character. Its high places of influence would be seized
by the worldly minded, and turned to worldly ends ; and
in its crowded highways, and broad avenues, and palaces
of renown, the spiritually minded would be regarded no
longer as the native inhabitants, but as a strange and
foreign people, frowned upon, maligned, and persecuted,
and finding their only peace and freedom in the sacred
enclosure of the altar and the temple, in communion with
God, in faith in the cross, and in fealty to the crown of
their divine Redeemer.
Hence the command is, " Cast it out," measure it not,
456 THE POWER OF THE WORLD [Lect.XXV.
reject it. The line is thus distinctly
|. Such mere exter- j i_'i i»/nj?j. i
a^ rejected. drawn, showing how far Gods temple
extends, and how very much that was
intended entirely for its use, and that ouglit to have been
subject to its influence, and, for the comfort of its wor-
shippers, should be given over to the mere worldly power.
The court cast out, and the city trodden under foot, repre-
sents a condition of things in the outward affairs of the
church, and its relations with the world, the very opposite
of the divinely measured, appropriated and preserved tem-
ple, and altar, and worshippers. The wall of separation
between these outer courts and the consecrated place is
no imaginary or variable thing; it is as fixed and un-
changeable as the character and perfections of God, so
long as these courts are thus occupied. There is no real
aflfinity between them ; there can be no compromise.
" Cast it out." Though ever so near, so lovely, so
magnificent, so externally advantageous, or apparently
necessary, yet if not consecrated and in communion with
God, if the seal of the altar and temple, of the cross and
crown of Jesus be not on it, it belongs to the world, and
with the world must be its portion and its doom. There
can be no fellowship between light and darkness, between
Christ and Belial, between God's consecrated priesthood
worshipping at His altar and in His temple, and the
crowds that fill the outer courts, and tread the streets of
the holy city, but ne-ver get any nearer to God's throne
or altar. All who come no nearer to God than the out-
side courts can bring them ; all who approach as near as
they desire or think necessary, when they draw near
enough to hear the voice of its sacred melodies, to gaze
upon the glorious objects within, upon tlie smoking altar,
and the blood of reconciliation, and the garments of
priestly consecration, and the outside beauty of that mys-
terious spot where are realized the deep mysteries of com-
munion with God, but who come not themselves to that
Leot. XXV.] IN AND OVER THE CHURCH, 457
altar, nor into that liolj place, nor make the entire con-
secration to God which it implies, all these God rejects.
All this mere outside religion and worship, " cast it out."
It has no part in the blessings of the spiritual kingdom
now ; and hereafter this shall be made to appear to the
shame and confusion of many that trusted in it. " Many
shall say to Me in that day, Lord, Lord, have we not pro-
phesied in Thy name, and in Thy name have cast out
devils, and in Thy name have done many wonderful
works ? And then will I profess unto them, I never knew
you ; depart from Me, ye that work iniquity."
This part, then, of the vision expresses the result upon
the visible church, in all its external forms and relations,
and even its ordinances, of what has been, in this interest-
ing and remarkable series of visions, already unfolded, in
the ninth chapter. It is the effect of that opening of the
bottomless pit by a fallen ecclesiastical power, and letting
forth the locusts of error, producing the reign of spiritual
despotism, and followed by the ravages of revived worldly
power and wisdom. It is also the same thing which, in
another relation of it, and for another purpose, in the lat-
ter portion of this book is clothed in the symbolical form
of the woman, or corrupt church, riding the beast, or
worldly power, itself having become entirely apostate, and
resting for support on the world's powers, and persecuting
the saints of God.
This secularizing of the external church, this employ-
ment of lier sacred courts and streets,
§. Fulfilment. . . , ,. .
her ordinances, organizations, and politi-
cal connections, by the world, and in opposition to a true
spiritual religion, and so as to crowd the true worshippers
into the most secret places of the church, out of the world's
sight, has been manifest for ages. It was once far worse
than now. Previous to the Reformation, tlie whole city
seemed completely trodden under foot. All the organiza-
tions of the visible church, except such as were concealed in
28
4:58 THE POWER OF THE WORLD [Leot. XXV,
the valleys of Piedmont, and some similar miknown places,
perhaps, were given over to this Gentile power. The true
children of the kingdom, driven from all its external privi-
leges and honours, were to be found only in its most sacred
places, where the world could not follow them ; spiritual
recesses, where the arm of external power could not reach ;
but where they could still find the blood of atonement,
and enjoy sweet communion with their Lord at the mercy
seat. In other words, the true saints of God were ex-
eluded from all management of the affairs of the kingdom,
and confined in their Christian life to the exercise of faith
in atoning blood, the exercises of a spiritual worship,
and personal services, and works of holiness, in a life of
retirement.
The reformation from Popery brought about a great
change, as is well known. It was the first great act of
purification. As far as it was received, it reinstated the
spiritual power of God's true people, and reclaimed for
them the control, in a greater or less degree, of the exter-
nal church and its relations to the world, of the outer court
and the holy city.
It was only partial, however. Even the churches of
the Reformation were sadly polluted and enfeebled by the
prevalence of the worldly power, and crippled in their
political connections. Even now, after the continued
struggle of three and a half centuries, there is in the very
heart of Protestantism very much of this same tendency
to overi'un the courts of God's house with a Gentile influ-
ence. Even where all political power is professedly ex-
cluded, and all connection between the church and State
renounced as injurious, there is a constant tendency of the
worldly element to assume undue influence in managing
the house of God, and a constant tendency in the church
itself to allow worldly principles and- motives to control
her discipline and her enterprises. This prevalence of the
worldly power and wisdom in the purest visible chm-ches,
Xect. XXV.] IN AND OVER THE CHURCH. 459
and the most favoured and enlightened lands, is still enough
to distress the earnest and spiritually minded, and to cause
them to cry out, " How long, O Lord, how long ?"
This desecration, the angel declares, shall be only for a
limited period, designated here as forty
thLLc?ationuStel ^nd two mouths. It is the same period
as that describing the prophesying of the
witnesses in the third verse, in terms of days : a thousand
two hundred and threescore days ; and as that describing
the flight of the woman into the wilderness, first in terms
of days, and then in terms of years, or times : three and a
half times ;^ and again, as that denoting the continuance of
the power of the beast — the symbol of the organized power
of the world — in the same terms as used here, forty and
two months.^ This expression of the same period by en-
tirely difierent terms in describing it by different symbols,
and in entirely different relations, has not been sufficiently
noticed ; and also the use of the same terms where the re-
lations are similar, while the symbols differ, as the pro-
phesying of the two witnesses in sackcloth, and the divinely
prepared nourishment and refuge of the woman during
her stay in the wilderness ; and here the same terms of
forty and two months applied to the trampling of the holy
city by the Gentiles, and, in chapter 13 : 5, to the perse-
cuting power of the beast. This renders the identification
of these symbols comparatively easy and sure ; showing
that this desecration of the court and the city was not to
be confined to the prevalence of private and individual
influence, but to take the form of organized political power,
and so rule over God's heritage under the inspiration of
the dragon.
But tliis triumph of worldly power is limited. What-
ever else this designation of a period of forty-two months
may mean, it certainly means this ; and this is the first,
i Chap. 12 : 6-1-1. 2 Chap. 13 : 5.
460 THE POWER OF THE WORLD [Leot. XXT^
and, to us, the most comforting and important. This pe-
riod of the church's depression is fixed and hmited, and
perfectly defined in the purpose and plan of God. He
who rules the raging of the sea has said to this power
also, " Thus far shalt thou go, and no farther." Its days
are numbered ; and it is not merely the fact that they are-
so, but that the number is so definite, and precise, and
peculiar, that gives to this form of limitation its pecuhar '
power and adaptedness to confirm the faith of God'&
waiting people.
This holy city, and these exterior courts, are the Lord's.
This power of the world in them, and over them, is a foul
usurpation. It is permitted, as was the tyranny of Jeze-
bel in Israel, and the desecration of Jerusalem and the
temple of old, in the time of Antiochus, foretold by the
prophet Daniel in similar language, for the chastisement
of an unfaithful church, and to demonstrate more fully
than ever before, the malignity of sin, and man's depen-
dence on God's simple truth and the Holy Spirit As soon
as that end is accomplished, these courts shall be reclaimed
and purified ; and all the outward business of the house of
God, and all the administration of church government and
order be no longer under secular, but spiritual controL
The worldly intruders shall be cast out, and God's own
people rule in God's city and house.
As, therefore, the humble and earnest Christian now
looks over the chm'ch, and marks her conformity to the
world, how widely the influence of the world's power and
wisdom has extended into the church, and perverted its
organizations, and obscured its spirituahty, and his heart
is saddened, and his fears awakened, and despondency
begins to enfeeble his efforts, let him remember that these
sacred things are still the Lord's, and that the time is
coming when He will sweep away from these sacred en-
closures the whole of this worldly power, that again Chris-
tianity shall rule the church, the influences of the altar,.
LecT. XXV.] IN AND OVER THE CHURCH. 461
and the temple, and a spiritual worship shall extend over
all the coui'ts and the city. Let him only the more ear-
nestly persevere, assured that no effort directed toward
this result shall be lost, however the complete triumph
shall be delayed.
Such a designation of time specifying the duration of
this symbol of the church's depression,
J.ZZ^r^'^ was absolutely necessary to give to the
church a correct view of its nature and
design, and to sustain her faith. Otherwise it would have
appeared without hmitation, and the world's triumph per-
petual. If there was nothing more, this would be a suffi-
cient reason for such a designation. It is, indeed, the
chief reason, whatever else more definite there may be in
its meaning. This, however, would not account for the
use of such a definite, and of this particular, number.
There is no part of the book of Revelation, the inter-
pretation of which has elicited more learning, ingenuity,
and labour, than this period of forty-two months, or twelve
hundred and sixty days ; and there is none that has ren-
dered less satisfactory results. The old and universal
desire to know the times and the seasons has greatly stimu-
lated this ; but it has only proven, over and over again,
what Jesus said to His disciples in answer to almost the
same query that impels this inquiry, " Wilt Thou at tliis
time restore the kingdom to Israel ?" " It is not for you
to know the times and the seasons, which the Father hath
put in His own power." This declaration of Christ is so
general, so sweeping, and so decisive, that one would
think it ought to have led men, from the beginning, to
hesitate, at least, before they adopted as the basis of their
inquiries the principle that these periods were intended
for any such purposes as to enable us to antedate any of
the great events in the estabHshment of this kingdom.
But why, then, reveal them ? And why these definite
and peculiar numbers ? They must have a meaning, and
462 THE POWER OF THE WORLD [Lect. XXV.
that meaning must be of use, else they would not have
been here. They must, too, designate the duration of the
things to the symbols of which they are applied. Of all
this there is no doubt. But it does not follow that they
have no meaning or use, unless we can tell the precise
calendar years they indicate, when they begin, and when
they end. They may have a very important design, and
this be no part of it, and made to be impossible. And,
indeed, they have, as we have just partly seen, such an im-
portant relation to the understanding of this whole series
of visions as to be essential to it, without at all indicating
the precise point in the world's history at which they begin
or terminate, or even without their having any one pre-
cise point in reference to its history as a whole. It may
at least be with these, as mth all the other symbols that
we have examined, which apply not to one precise event,
occurring once onl}', but to whole classes of events.
Most interpreters have been agreed in regarding a day
in these prophetic numbers, as standing
8. Their location in « m i.1, ' -i. j} j.i •
history impossible. ^^^' » year. The authority for this is
found in the direction given to Ezekiel
in his vision of the siege of Jerusalem, to lie upon his side
a certain number of days, bearing the iniquity of Israel
and Judah, " I have appointed thee each day for a year."
Also in the prophecies of Daniel, the prophecy of the sev-
enty weeks, and different periods of days there mentioned,
which are taken by most as indicating necessarily years,
are regarded as confirming this view. But these are by
no means decisive ; and by some this view is earnestly
controverted, and it cannot be regarded as a settled point.
But supposing it to be true, and that by these numbers a
period of twelve hundred an sixty years is designated, who
shall or can tell where to set this period in history ? Who
shall fix its commencement ? When did the witnesses
begin to prophesy in sackcloth ? When were the courts
and the city given u]) to the Gentiles ? When did the
Lect. XXV.] IN AND OVER THE CHURCH. 46^
woman begin to be nourished in the wilderness ? Is it
possible to fix the beginning of the state of things thus
indicated, upon any event in history ? Is it not one of
those things whose actual commencement is invisible,
whose progress is very gradual, and whose development,
from its first to its completed manifestation, is such as to
defy the skill of the mere chronicler ?
It is, indeed, true, that tlie early history of the church
was one of glorious triumphs over the powers of the world.
Though persecuted and oppressed, still, by the power of
truth and of the Spirit alone, she bade defiance to all the
might and wisdom of the world, and trampled them under
her feet. They fell before her. Her early history for a
while certainly was not that of a fugitive woman, nor
were her outer courts, or her external government and
order, and her earthly relations, given up to the Gentiles.
Her Mdiole surroundings were spiritual.
But this state and position of purity was of short dura-
tion. Her prostitution to the power of the world com-
menced during the very period of her visible triumphs,
but who can say when ? Even in Paul's time, the mystery
of iniquity had begun to work. But it was ages in devel-
oping itself; and who can say when this development was
so complete as to give date to the commencement of this
era of corruption, of mournful witnessing, and wilderness
concealment ? The date of A. D. 606, so often referred
to as that of the Pope of Rome being proclaimed univer-
sal bishop, is not at all supported by historic evidence as
marking any such fact ; and even if the complimentary
grant of " the first," or " chief," from the usurper Pho-
cas, to the Koman bishop, conferring mere priority of
rank, but no power, be accepted as true, it is a most arbi-
trary epoch and unimportant fact from which to date the
commencement of a period described as this is. So, also,
the date of 755, when the Pope was made a temporal
prince, by the gift of the exarchate of Ravenna, an Italian
464: THE POWER OF THE WORLD [Lect. XXV.
province, and of 774, when this gift was confirmed by
Charlemagne, is, if not equally arbitrary, at least but one
among many distinct marks in the progress of the church's
corruption by tlie power of the world, which is the precise
thing here described, and whose commencement we are
seeking. Had not the Papal, had not also the Eastern
church, become, to all intents and purposes, worldly pow-
ers, in the true scriptural sense, long before ? Were not
the outer courts pretty effectually overrun, and the holy
city trodden under foot, even in the time of Constantine?
Moreover, how can the state of tilings here described, a
spiritual condition of the visible church, arising from her
alliance with the world, and external servitude to it, have
such a definite and fixed " setting in history" as has been
sought for, when in every separate country and commu-
nity it must have been different ? How different the con-
dition of the seven churches of Asia from each other ?
In some of those this very condition of things had already
not only progressed, but had almost hidden the true
church, as Pergamos, and Thyatira, and, still more, Sar-
dis and Laodicea.
To the eye of God, indeed, the beginning of this sad
defection was definitely marked. But in its very nature
it must have been gradual. Even, therefore, when we
regard the church as a whole, and her general aspect, and
the progress of this defection from age to age, and regard
this forty and two months as definitely describing its du-
ration, it must be ever impossible for us to fix any other
date of its beginning than the centuries during which this
apostacy was forming, and of its end than the centuries
during which it gradually wanes, until at last it is utterly
destroyed.
But does this indefiniteness of location as to the exact
place of this period in the world's history render this de-
signation of time any the less useful or important ? As-
suredly not. On the other hand, we think this very
Lect. XXV.] IN AND OVER THE CHURCH. 465
indeiiniteness, combined with the certainty of the fact of
such a fixed limitation, fits it to be of especial service to
the church in every age, and causes it to fall in with the
whole analogy of prophecy in its relation to time, "and thus
effectually prevents the abuse to which it would otherwise
be subject. It has its full value thus, both of affording
comfort in the deepest darkness, and encouragement in
view of the certainly approaching end. Without some
designation of time, the revelation just given could not
have been understood at all, and could never have minis-
tered any comfort, or held forth any prospect but one of
gloom, so long as there was a church on the earth. And
what other designation than one perfectly exact and
definite in itself, and yet entirely indefinite and uncertain
in its position in history, could have been so well calcu-
lated to strengthen the faith of endurance, and to quicken
the effort to revive and to regain the lost position, the
spiritual elevation and character properly hers ?
In addition to this view, that the days and months arc
symbolical of the years of the church's
§. The numbers them- external dcprcssion, there is another ques-
selves symbolize the . ^ • ^ ^• . .
enemy's failure. tion wliicli has bccn little uoticcd by in-
terpreters until recently : whether these
numbers themselves, as well as the days^ have not a sym-
bolical significance ? This we might naturally expect ; in-
deed, any thing else would be strange and inconsistent
with the use of all numbers throughout this book, espe-
cially of the number seven. Expositors, the most judicious
and cautious, have remarked, and, indeed, every careful
reader must have observed, that the number indicating
this period is, in every case, " three and a half'' years or
times, or their equivalent in months and days ; that is, just
the half of the perfect " seven ;" and also, that the only
other definite period here mentioned is that of the slain
witnesses, which is precisely tlie same number of days^
three and a half. This is no mere coincidence : it has a
4:QQ THE POWER OF THE WORLD [LeOT. XXV.
meaning. Shall we not, then, give to these numbers their
proper symbolical significance, as thus tacitly, but forcibly,
intimating, by the very term of the duration of the world's
power, its utter abortiveness, the certainty of its never being
able to go further than halfway to the attainment of a
complete development, that in the very midst of its pro-
gress it shall be crushed, and the covenant people de-
livered ? And have we not in this a further reason for
this particular specific limitation ?
Again. This very period of three and a half years had
already become an historic reality in the
historic use. ^^^'^^ ^° history of the old covenant, and in ap-
plication to a precisely similar condition
of things to that here predicted. The allusion in verses
fifth and sixth of this chapter, to the character and works
of Elijah, compel us to observe the first, the period of
the three and a half years' drought, during which the
power of the Gentile Jezebel was unbroken and unre-
sisted, and which was ended by Elijah's triumphant testi-
mony on Carmel, a glorious resurrection of truth, and the
slaying of the prophets of Baal.
Again, in Daniel, the apostacy of Israel, and the tri-
umph of the world's power in the reign of Antiochus,
which is there described in terms so very similar to those
used by the same propliet in describing the very same
period here referred to by John, as to show that one was
intended to be typical of the other, was literally, in its
duration, the same period of three years and a half ; that
is, from the taking away of the daily sacrifice, until its
restoration.^ As literal years it there describes the dura-
tion of that old Gentile usurpation, and history shows
it to have been literally and remarkably accomplished.*
There, too, this same number is used enigmatically in the
i Dan. 11 : 31. 12 ; 7-11.
a Prid. Con. Annis 168, 165, 164. Vol. ii., pp. 120, 133, 141.
Lect. XXV.] IN AND OVER THE CHURCH. 467
seventh chapter to describe this usurpation, of which that
of Antiochus Epiphanes was there made a type.
As, therefore, these most remai-kable of the ancient
usurpations of the rights and privileges of God's true
people were literally of three years and a half's duration,
so this, which is the final repetition of the same thing on
a far wider scale, and in a higher sphere, is designated by
the same number of years used symbolically ; so that tlie
literal and symbolic times bear the same proportion to
each other that the literal or historic facts bear to the sym-
bolic and predicted ones. Here, then, have we not an-
other reason for these particular numbers ?
There remains one other view of the value of these num-
bers, and that as important, if not more
value ''^'' *^°™P^'''' '^® so, than either of those noticed. The
period of the church's depression, and
"witnessing in sackcloth, is three and a half years, or forty
and two months ; next follows the period of her enemies'
complete triumph, but that is the extremely brief one of
three days and a half; and tlien, in the latter part of the
book, the triumph that follows is designated as a thousand
years. In this comparative value of these numbers, a
value that no interpretation can deprive them of, have we
not a truth revealed of vastly greater interest and glory,
of vastly greater encouragement to faith, and hope, and
earnest effort in the face of the world's opposition, than
in any definite fixing of coming events ? Of this last, even
could we do it, the value would be doubtful ; of this other,
which is certain on any principles of interpretation, the
truth conveyed is one that fills the soul with joy iii the
darkest hours of the church, and enables the believer even
then, even when the shout of the nations over the slain
witnesses is ringing in his ears, still to sing with the
crowned elders, " We shall reign on the earth."
Let the church be faithful in her measurements, that
she may be firm and clear in her testimony. Let us each
468 THE POWER OF THE WORLD, ETC. [Lect, XXV.
apply the rule given to our own hearts and lives. Are you,
reader, one of these interior worshippers, in daily commu-
nion with God through atoning blood, living at the altar
and the throne ; living a life of consecration and separa-
tion from the world ? Are you one of that holy priesthood,
offering up spiritual sacrifices acceptable to God tlirough
Jesus Christ ? Or do you belong only to the outer courts,
and the open streets and thoroughfares of the city of God,
living in the places, and amidst the privileges of the church
of Christ, but with the whole character, garb, and de-
meanour of a stranger to spiritual things ? Are you a true
worshipper, approved and preserved of God, or are you
desecrating these sacred courts by a mere outward profes-
sion, with a heart and life devoted to the world, or acts
and expressions of outward respect, while openly rejecting
the authority of Christ, and the communion of His people ?
LECTURE XXYI.
THE POWER OF A WITNESSING CHURCH DURING THESE
ABOUNDING CORRUPTIONS, IN . HER WORSHIP AND
GOVERNMENT.
Rev., Chap. xi. : 3-10.
" And I will give power unto My two witnesses, and they shall prophesy
a thousand two hundred and threescore days, clothed in sackcloth.
These are the two olive trees, and the two candlesticks standing before
the God of the earth. And if any man will hurt them, fire proceedeth
out of their mouth, and devoureth their enemies ; and if any man will
hurt them, he must in this manner be kiUed. These have power to
shut heaven, that it rain not in the days of their prophecy, and have
power over waters to turn them to blood, and to smite the earth with
all plagues, as often as they will. And when they shall have finished
their testimony, the beast that ascendeth out of the bottomless pit
shall make war against them, and shall overcome them, and kill them.
And their dead bodies shall lie in the street of the great city, which
spiritually is called Sodom and Egypt, where also our Lord was cruci-
fied. And they of the people, and kindreds, and tongues, and nations,
shaU see their dead bodies three days and an half, and shall not suffer
their dead bodies to be put in graves. And they that dwell upon the
earth shall rejoice over them, and make merry, and shall send gifts
one to another, because these two prophets tormented them that dwelt
on the earth."
THE first two verses of this chapter show not only the
subjects of the church's testimony, but the condition
and circumstances in which her two witnesses for God
should be called to bear it. They teach us that it was to
be in a visible church in which the true people of God
were to be confined to the exercises of a purely spiritual
service, while the chief management of its external ordi-
nances and government should be controlled by the power
and wisdom of the world. They describe a state of things
469
470 THE POWER OF A WITNESSING CHURCH [hECr. XXVI.
in which the true Israel would be kept under forcible re-
straint, deprived of religious freedom, and in all the out-
ward conditions of their religious life, and in their con-
nections with the world, subject to its dictation. This
would make it no easy thing to be faithful witnesses of
the truth. This view of the corruption of the visible
church, and the depression of the true people of God,
prepares the way for the revelation which follows of the
work of the true church in these circumstances, as com-
prehended in the testifying of two witnesses in sackcloth.
Let no one fail to observe that these verses — this whole
account of the two witnesses — are not the words of John
describing what he saw, but the words of the angel who
was addressing him, and who had just before given him
the little book, and the charge to prophesy. This is evi-
dent from the language of verse 3, " J/y two witnesses,"
showing the speaker to be him by whose authority these
witnesses are sent, and to whose truth they testify. His-
words continue evidently to the end of the tenth verse,,
when the tense changes, and the seer describes what he
saw, the things described becoming at that point visible.
These revelations of the angel cover the same period that
the visions of the six trumpets do, up to the end of the
tenth chapter, unfolding the condition of the true church
during that period, while these judgments were progress-
ing. And, accordingly, when the revelations of the angel
havie reached that point in the condition of the church
corresponding to the point in the conflict at which the
curtain dropped upon the vision, at the end of the ninth
chapter, when the world's power and wisdom seemed to
be triumphant, and sweeping desolation over every thing,
again the curtain rises upon a desolated earth and a
scourged church, and the vision moves on with a change
of sj'mbols to the approaching triumph.
" And I will give unto My two witnesses, and the}'' shall
prophesy a thousand two hundred and threescore days,
liECT. XXVI.] DUKING ABOUNDING COEKUPTIONS. 471
clothed in sackcloth." The months of the previous verse
are here turned into days. Every day of these forty and
two months of depression and corruption, these witnesses
shall prophesy ; the period is the same, but here in terms
of days, to indicate the continuity of their testimony ; it
should be daily, constant, and unintermittent. " Clothed
in sackclothy Their testimony would be in circum-
stances of trial and sorrow, of deep mourning, because of
the prevalence of the worldly power, corrupting the church,
and perverting her ordinances and influence. It would be
like the prophesying of Elijah during the usurpation of
Jezebel, or like that of Jeremiah during the dark days
that preceded, and the darker still that followed, the tri-
umphs of Babylon over the city and people of God.
On this point we are not left in any doubt. The divine
revealer Himself explains the symbol by
§. 1. Who are these /» ^ xi • l a j.- ^
Witnesses? ^ reierencc to the ancient revelation here
again, as so often elsewhere, in this book,
•connecting the two dispensations into one divine plan.
" These," he says, " are the two olive trees, and the two
candlesticks, standing before the God of the earth." We
turn to the prophecy of Zechariah, which, of all the old
prophecies, most resembles the Apocalypse, both in its
manner and the vast field over wliich it sweeps, and to
which reference is here made. There we learn that the
golden candlestick wliich Zechariah saw, together with
the two olive trees that supplied it, represented the church
of God then existing, sustained as a light-bearer by the
Spirit of God operating through certain appointed instru-
mentalities, and not by visible might or power, ^ There,
too, we are taught the meaning of the two olive trees, or
branches, that fed the golden lamps, by the angel's answer
to the prophet's inquiry concerning it. " These are the
Ttwo anointed ones that stand by the God of the whole
1 Zech. 4: 1-6,
472 THE POWER OF A WITNESSING CHURCH [Leot. XXVL
earth."^ A further examination of that context shows that
these two anointed ones, or sons of oil, were the two great
offices through which God's power and grace flowed into
the church, and sustained its hght, the priestly and kingly,
the functions of which were then exercised by Joshua and
Zerubbabel, who are here addressed by name as the chosen
instruments by whom God would re-establish the theo-
cracy. These two offices, indeed, are so essentially con-
nected with the church's life, that they always have been,
and always must be, the sole means through which it
receives the divine influences.
In the vision of Zechariah there is but one candlestick,
fed by the two oHve trees ; this duality of fimction does
not extend into the church itself, but is confined to its
rulers, the high priest and the prince. Here, however,
the candlesticks are two, as well as the ohve trees ; this
duality of official functions has a correspondent duality in
the light-giving function of the whole church. The lan-
guage here teaches that the symbol of witness here is not
adequately represented by the olive tree alone, but that
the olive tree and the candlestick must be taken as one
symbol, and in their union, when doubled, equivalent to
these two witnesses.
Adliering closely, therefore, to the Spirit's own inter-
pretation, there can be no hesitation as to the meaning of
these witnesses. They represent, first, the church as the
light of the world, by its testimony for God, and as sup-
ported in that testimony by the Spirit ; and then, secondly,
that this testimony is borne by the exercise of these two
functions or offices, the kingly and priestly, which now
pervade the whole of God's people ; that in the exercise of
these consists her hght-bearing, or witnessing power, hence
beautifully symbohzed as God's two witnesses. These
priestly and kingly functions are in these latter days no
1 Zech. 4 : 11-14.
Lect. XXVL] dubing abounding corkuptions. 473
longer the mere means by which the church is sustained,
and fed with spiritual influences ; in that respect, and to
that result, they are exercised by her divine Head, her
great High Priest and King. Before His coming, these
priestly functions and royal privileges were confined to
her oflicers, as representatives and types of Him ; now that
He has come, and brought to light the way of access, and
the bond of union that cements Him and His people into
one, the whole church, in her capacity as a light-bearer,
shares with her divine Head in the exercise of these two
functions : these now are the two candlesticks, as well as
olive trees ; it is now the privilege of the whole church to
say, " Thou hast made us kings and priests unto God."
And as they exhibit to others their royal privileges and
priestly character, do they give light to the world ; by
these two they bear witness : these are the two witnesses.
Now, when we come to examine more particularly how
the church bears its testimony, by what agencies it ever
has and must prophecy in the midst of an ungodly world,
and of abounding corruptions, we find there are precisely
these two, corresponding to her priestly and kingly char-
acter, a pure worship and discipline. These include every
instrumentality of individuals or organizations, every duty
and privilege by which the testimony for God is held forth
to the world.
These words, worship and discipline^ we use in their
truest and widest sense, to express two well defined and
frequently expressed scriptural ideas. Worship, in its true
scripture sense, we have had occasion before to define as
including every expression or manifestation of true homage
and adoration of God, and consecration to His service ;
discipline we use as expressing all the Bible means by
ruling in the church, the whole exercise of her govern-
ment, as applied to its only legitimate pm-poses of securing
her purity and holy efficiency. This idea of witnessing
must never be restricted to the mere declaration and de-
29
474: THE POWER OF A WITNESSING CHUECH. [Lect. XXVI.
fence of the truth against the assaults of error, in her
preaching, and pulpits, and books. The doctrines of the
gospel must find their expression, not only in the preach-
ing of her ministers, but in the praises, and the prayers,
and the alms, and the sacrifices, and the holy living of l^er
people; that is, in all her worship ; and her discipline must
employ the whole authority of her Head, and the means
of His appointment, to secure this one great object, the
holding forth of the word of life.
The worship of the church, therefore, and its discipline,
are these two witnesses of God in His church : the two
functions — the one priestly, the other kingly — by which
she testifies, through all her members and enterprises, the
character and salvation of Grod.
It is in and by these, and these only, that her testi-
mony becomes clear, definite, united, and convincing.
These make it not only audible, but visible. As said her
Head, so the church in her measure can say, " The works
that I do, they bear witness." In the one class of these
works, her priestly duties and privileges shine forth ; in
the other, her fellowship with her King in the administra-
tion of His kingly office. It is by these two agencies of
worship and discipline, as by two perfectly distinct, yet
continually united witnesses, that she declares with power
the whole counsel of God, that she testifies to the truths
and powers of the spiritual kingdom. She has no other
witnesses but these. When she has dared to employ
others, as the political powers of earth, the influence of
wealth, or the authority of worldly wisdom, to deliver and
support her testimony, that testimony has only provoked
the sneer of the world, and the scorn and joy of Satan.
Such testimony, and its authors, have been treated by the
powers of evil just as the seven sons of Sceva in Epliesus
-were in their appeal to the name of Jesus. " Jesus I
know, and Paul I know, but who are ye ?" was the spirit's
response, as the demoniac leaped upon them, and they fled,
Lect. XXVI.] DUKING ABOUNDING CORKUPTIONS. 475
naked and wounded. With like powerlessness and shame
will every such worldly witnessing for God, such worldly
attempts to exorcise the powers of evil by the name of
Jesus, ever be visited.
But let the church be pure in her worship; let her
worship be, not a ritualistic form, or a mere lip service,
but the declaration of a real and hearty consecration of
all she is and has to her Redeeming God. Let it be what
Paul declares it ought to be, and beseeches us to render:
^' I beseech you, brethren, by the mercies of God, that
ye present your bodies a living sacrifice, holy and accept-
able to God, which is your reasonable service,", or, lite-
rally, "worship." Let it be what James defines it to be:
"Pure religion" — literally, "worship" — "and undefiled,
before God and the Father, is this: to visit the fatherless
and widows in their aflfliction, and to keep himself un-
spotted from the world." Let it be this, and her testi-
mony to the power of the cross and the priesthood of
Christ would be perfect. Let also her disciphne be
purely spiritual, and exercised in all respects according
to the laws of Christ, repudiating all other authority
than His, and in entire dependence on His power and
Spirit, and her testimony to His divine power aud kingly
rights would be complete. And these being complete,
the whole counsel of God is declared, and the M^hole end
•of the church's testimony in the midst of the abounding
corruption is secured. Let the cross of Christ and the
crown of Christ be held forth, in all the fulness of their
meaning, by the church, in the exercise of her priestly and
kingly functions, and every error, both of doctrine and
practice, that has ever polluted the chm'ch and ruined
souls, receives its condemnation.
So few and simple are the principles necessary to pre-
serve the truth amidst the assaults of error; so clear and
definite, and easily and briefly summed up and under-
stood, the testimony which is to be for ever rung in the
476 THE POWER OF A WITNESSING CHUKCH [Lect, XXVI.
unwilling ears of a wicked world and a corrupt churcli !
The theologian may fill volumes with discussions of doc-
trines which are true and precious, and in tracing the
relations and connections of revealed truth and duty, and
very profitably; but, after all, the whole of his teachings
is embraced in these two words, the Cross and the Crown
of Jesus; and the degree in which every utterance bears
the impress of these two things — the cross and the
crown — decides its real worth. Every form and relation
that truth can take finds its truest expression in the lives
and prophesying of these two witnesses : the worship of
a true and living church or believer, and the faithful dis-
cipline of such a church, or the submission of the believer
to Christ's authority alone. And these two go together.
They never can be separated. They have the same life.
As long as one shall prophesy, the other will; and when
one is slain, the other must be also.
These two witnesses for God are essential and charac-
teristic elements of every true church. The possession
of these make her a church; the want of these is proof
of apostacy. We have, therefore, here only a fuller and
more definite account of the church's mission, as set forth
in the very beginning of this revelation to John, by the
first object presented in the first vision which he saw,
the golden candlesticks, "We have it here as it was to be
fulfilled during the period of the church's affliction, a
prophesying in sackcloth.
The next thing presented is the power of these wit-
nesses. " If any man will hurt them,
tuL witnLr"'' fi^-e proceedeth out of their mouth, and
devoureth their enemies ; and if any man
will hurt them, he must in this manner be killed. These
have power to shut heaven that it rain not in the days of
their prophecy, and have power over waters to turn them
to blood, and to smite the earth with all plagues as often
as they will." That is, they shall be endued with a
Lect. XXVI.] DUEING ABOUNDING CORRUPTIONS. 477
power equal to tlie miglitiest of the prophets of old, and
of which, the recorded acts of these prophets are the
appropriate symbols. Elijah, calling down fire from
heaven on those who sought to take him, and shutting
heaven that it rained not for the space of three years and
a half — the very same period here assigned to this testi-
mony in sackcloth — is but the symbol of the withholding
of divine influences, and of that more fearful fire of God
which the word of these witnesses brings down upon all
that wilfully and mahciously reject their testimony and
seek their destruction; and Moses, turning the waters of
the river into blood, and smiting Egypt with all plagues,
is but the symbol of the curse that would follow their
rejected testimony, making the very gospel itself, which
in its true nature is a savour of life unto life, to become
a savour of death unto death, and smiting every earthly
good, turning waters into blood and joys into spiritual
plagues. Can these plagues be anything else than the
same that were visited upon an unbelieving world, first
on the whole round of temporal good, and then upon the
soul itself and an apostate church, at the summons of the
first six trumpets, to the end of the tenth chapter; all
of them, too, it will be remembered, in answer to the
prayers of the saints? Have we not here another evi-
dence that these two things — the testimony of the wit-
nesses and the judgments of those trumpets — cover the
same ground, and run parallel with each other ? Thus
we are made to see the relation between those terrible
inflictions, and the testimony of a suffering church. They
are the efiects of that despised and rejected and perverted
testimony — of violence done to God's true witnesses.
Such is the awful power of a rejected gospel, as it
comes to us even amidst all the prevailing worldliness of
the visible church. So long as any true worship of God
exists, and the authority of Christ is acknowledged, they
are uttering their testimony ; and it is such as leaves men
478 THE POWEE OF A WITNESSING CHUBCH [Lect. XXVI.
"witliout excuse for their neglect of the calls and claims
of Christ. "He that despiseth, despiseth not man, but
God." And God's word despised, His word of mingled
authority and love — that word which unfolds the mjs-
teries of Christ's cross, and the glories of His crown —
must of necessity become a word of terrible condemna-
tion, and must set in array against the sinner all the
agencies and instrumentalities of God's creation. "How
shall we escape if we neglect so great salvation ? "
" If any man will hurt these witnesses, he must in this
manner be killed : " that is, by the fire that proceedeth
out of theu" mouths; by the rejected testimony turning
to a fire of wrath, and the soul being thus given over to
spiritual and eternal death. ^'^ Hurt these witnesses.'''' Let
us be careful not to mix up the literal with the symbol-
ical. These witnesses are not the saints of God in per-
son— not the mere organizations of the visible church;
but the true spiritual functions of these, as exercised in a
life of holy consecration and unswerving obedience. If
any man will liurt these — not merely will neglect them,
but wishes and aims to injure or destroy the holy worship
and discipline of God in His church, out of hatred and
opposition, he must thus perish; he necessarily brings
ruin upon himself. The symbol of fire here, to represent
a rejected or resisted divine testimony, is also in accord-
ance with the figures of the old prophets. God said to
Jeremiah, " I will make My words in thy mouth fire, and
this people wood, and it shall devour them." So He
says still to. every one of His ministers and people, who,
in the midst of opposition and reproach, holds forth in his
life a faithful testimony. How much more, then, must this
result follow when the testimony resisted is the united
testimony of these two great agencies, that comprise all
the holy activities of the church ? In its persecuting
rage, an incensed woi'ld or an apostate church may tor-
ture and slay the saints, but this, so far from annulhng
Lect. XXVI.] DURING ABOUNDING C0EEUPTI0N8. 479
the avenging power of their rejected testimony, shall only
give it more terrible efficacy. The dying testimony of
the martyrs has often consumed their persecutors in the
fii'e which it kindled. Slaying saints is not killing these
witnesses. The words of Latimer to his fellow martyr,
Kidley, at the stake, forcibly express this : " Be of good
comfort, brother; we shall this day light such a candle,
by God's grace, in England, as I trust shall never be put
out."
Let the world and Satan rage as they may, but let not
the child of God be faint-hearted, or shrink from open
and steady allegiance to his Lord, or entire consecration
to His service. While he exemplifies in his life the char-
acter of these two witnesses, he is, even in all his outward
weakness, clothed with their power. These witnesses are
invulnerable. Every stroke aimed against their holy tes-
timony, as that is uttered in his life, shall only rebound
on the aggressor. That testimony is God's own truth,
and involves the authority and honour of the King, and
carries with it the power of the kingdom.
But, thirdly, notwithstanding their power, these wit-
nesses are killed. Were we to confine our
these 'witaeLef''^"' ^iew to the mere Symbol, this would ap-
pear to be utterly impossible ; and equally
so, if these witnesses represent the persons of God's peo-
ple, or its external organizations. How could those out
of whose mouth fire should proceed and devour every one
who even sought to hurt them, ever be killed by their
enemies ? But what in the symbol, viewed as a reality,
might seem to be impossible and contradictory, becomes
perfectly consistent and natural when the spiritual real-
ities are considered, and finds in the symbol its exactest
representation. Thus we shall still further find that the
symbol itself compels us to understand it of the church of
God, not in its persons, its membership, but only in its
great spiritual functions.
480 THE POWER OF A WITNESSING CHURCH [Lect. XXVI.
Whenever, in any case, it comes to this, that the visible
church becomes pervaded by tlie spirit of the world, or
the perversions of error, to such a degree that her wor-
ship and government no longer bear testimony to the
cross and crown of Jesus, then these witnesses are dead;
from such a worship and government the life has de-
parted, and what remains is a mere form, a lifeless corpse.
If the atoning blood and all-sufficient intercession of Je-
sus be not the very spring and life of worship, it is as
worthless as the mummeries of heathenism; and if the
authority of Jesus be not the spring and guide of disci-
pline or government in all its acts, it is destitute of spi-
ritual power, and as worthless as an Egyptian mummy.
Now, what is the enemy, and where, that can so destroy
the life of these great agencies of the witnessing church,
and hush their testimony? Can open violence do it?
Can the direct assaults of individuals or nations, by the
infliction of mere temporal pains and penalties, do it ?
Have the faggot and the stake, the dungeon and the rack,
ever crushed out the testimony to God's truth ? Is it not
proverbial that the blood of the martyrs is the seed of
the church? For how came they to be martyrs? Was
it not their testimony that brought them to the stake?
And did not the voice of that testimony ring more
clearly and loudly in the fires that consumed their bodies,
and so become a living power in other hearts, and a con-
suming fire to their adversaries ? The whole historj'- of
the New Testament church, from the martyrdom of Ste-
phen to the present moment, is one continued demon-
stration of the truth and meaning of the words, "If any
man will hurt them," — these witnesses — "he must in this
manner be killed." He only secures his own destruction.
The very nature of these witnesses, as the two great
functions of the church by which she utters her testi-
mony, shows, not only what their death, and their lifeless,
unburied forms must mean, but what the nature of the
Xeot. xxvi.j duking abounding cokruptions. 481
enemy must be that makes successful war upon tliem,
and kills them. It must be something that destroys the
very nature of spiritual worship and discipline. Nothing
can kill these witnesses but some power that corrupts the
epiritual character of the church, removing insidiously the
blood of atonement as the sole ground of her faith and
hope, and the authority of her King as the sole rule of
her duty. When such a power obtains the ascendency, it
destroys her priestly consecration, corrupts her loyalty to
Christ, and obliterates her separation from the world,
until at length neither her worship nor discipline utters a
single testimony for Christ. The witnesses are slain.
This is precisely the meaning of the next verses. "The
beast that ascendeth out of the bottomless pit shall make
war against them, and shall overcome them, and kill
them." Here again this account connects itself with the
Tisions already described in the ninth chapter, under the
fifth trumpet, showing that the two have reference to the
same condition of things. The reference in these words of
the angel is to the locust king, " the angel of the bottomless
pit,"^ the beastly leader of those hordes of errors with
which he spread abroad a spiritual desolation, and estab-
lished a great spiritual despotism. This same hellish power,
in its more fully organized aspect, is described at still
greater length afterwards in the thirteenth, and again in
the seventeenth chapters.^ It is the beast representing
the worldly power, under the head that had received, in
its pagan form, a deadly wound, but was healed by its
eatanic conversion into an ecclesiastical form, or assump-
tion of an outward Christian character, and which in this
form came forth from the bottomless pit, and to whom
"there was given a mouth speaking great blasphemies;
and power was given to him to continue forty and two
months; and it was given unto him to make war with the
1 Ch. 9: 2, 11. 2 Ch. 13 : 1-8. 17 : 8.
482 THE POWER OF A WITNESSING CHTTRCH fLECT. XXVI..
saints, and to overcome them; and power was given him
over all kindreds, and tongues, and nations."
It is impossible to doubt that this is the same war in
which the witnesses here are killed. In it this beast, we
learn, was supported by another: a lamb-horned and
dragon-tongued beast,^ representing the godless wisdom
of the world, doing great wonders, and deceiving the
earthly-minded by the miracles he did in the sight of the
first beast. This is the spiritual and mighty enemy, the
world's power, supported by the world's proud wisdom,
which, entering into and controlling the visible church,
corrupts its worship and prostitutes its government, until
the church itself casts off its true character, and comes
to be fitly represented by the harlot riding the beast. It
is this that kills the witnesses, and it is thus it kills them.
When the spirit of holiness and life has departed from
the church, and the world is no longer
§ 4. Their dead tormeutcd by the faithful testimony of
bodies : dead forms. "^ _ ''
a pure worship and discipline, that world
is very willing to retain their lifeless forms, for the grati-
fication of its self-righteousness and ambition. A dead
chm'ch is a favourite with worldly people, especially if it
be rich, and fashionable, and powerful. Forms in which
there is no spiritual life, and a government in which there
is no Christ, just suit them. Tliese corpses of the wit-
nesses they will not suffer to be buried. They rejoice
with mutual congratulations when the faithful testimony
is silenced that disturbed their consciences, and rebuked
their pride and selfishness, and obstructed their indul-
gences, and when the agencies that uttered it are turned
into trophies of their power, and ministers to their pride.
" Their dead bodies are in the street of the great city,
which spiritually is called Sodom and Egypt; where,,
also, our Lord was crucified." That city can be no other-
1 Ch. 13 : 11-14.
Lect. XXVI.] DURING ABOUNDING CORRUPTIONS. 4:83-
than the one just before mentioned, the holy city, once
the city of God, but which had been given over to be
trodden under foot of the Gentiles, till it became pol-
luted as Sodom, and worldly and cruel as Egypt itself :
and therefore receives these spiritual designations. In
such an apostate church tliese external forms of worship
and government are still preserved and displayed; but
they are but the lifeless carcasses of what once were the
witnesses of God. There they are seen and delighted in
by a rejoicing world.
All this can take place only "when they shall have-
finished their testimony." This we shall leave to be con-
sidered in connection with their revival, all of which will
be seen to be perfectly harmonious with the interpretation
given, and will give to the truth it teaches additional
force.
The principles here unfolded, in regard to the conflict
of the church with a corrupting world, have been work-
ing themselves out through her whole history, whenever
and wherever her outer courts have been trodden under
foot, her external ordinances and relations controlled by
worldly alliances. In some of the seven churches of
Asia, especially in Sardis and Laodicea, the witnesses
were even then almost silenced. And since then, the
same process has been repeated in every church which
has yielded to the encroachments of the worldly spirit,
and modified her worship, and lowered her discipline, to
make her more acceptable to the earthly-minded. In the
very nature of the case, this is not a development that
could occur but once, and that throughout all the church.
As described so graphically by these symbols, it has been
always repeating itself, though sometimes on a much
larger scale. To this there has always been the same
tendency. The cross is still an ofience and a stumbling-
block. To remove it by clothing her ordinances of wor-
ship, and all her services, with external attractions, the
484 THE POWER OF A WITJNESSING CHUECH [Leot. XXVI.
pomp of impressive forms, and entrancing music, and
artistic skill; to gratify the eye and the imagination, and
thrill the whole emotional nature, has ever been an object
with the worldly-minded. To allure the world by lowering
her standard of separation from it, and adopting many of
its characteristic habits, and pleasures, and principles; to
secure on her side the political powers of the world, and
its wealth and its wise men, and so to invest her with
that kind of greatness that strikes and attracts the natu-
ral heart, has seemed equally desirable to very many.
Thus it has gone on, in both individuals and congrega-
tions, until the life of these witnesses for God, a spiritual
worship and order, became extinct, and nothing re-
mained but a name to live : a mere dead form.
What at first took place only in single congregations,
at length pervaded the church generally. This mystery
of iniquity, working age after age, seemed at last to have
at one time almost destroyed the life of the whole church ;
and her entire system of government and discipline was
converted into a great hierarchy for the gratification of
human ambition, and into a spiritual despotism in which
men lorded it over God's heritage. lu a large part
of the Christian world, wherever, indeed, its political
power had wound its fatal hug around the church, the
witnesses w^ere killed, and the world rejoiced over them.
But they were not everywhere killed; and in every
case the triumph of the world was brief. All through the
gloomy reign of the ages preceding the Reformation,
even when the stillness of death seemed to rest upon the
church, the voice of these witnesses would be again heard,
clear and startling, tormenting the world. Instances of
adlierence to the cross of Christ, and unswerving fealty
to His crown, were continually presenting themselves.
This testimony burst upon the world -^ith new power at
the Reformation. But, great as that reviving was, it did
not end the conflict. The same beast is still making war
Lect. XXVI.] DUKING ABOUNDING COERUPTIONS. 485
upon the same witnesses, and will be till lie goes into
perdition in the burning lake, for this is his very nature.
Still there are the same partial triumphs of the world's
power, and the same periods of death and revival.
The general impression is, that this passage indicates
a simultaneous and universal silencing of this testimony,
beyond what has yet occurred, when, perhaps, through-
out the world the defection will become so great, the
worship and labours and discipline of the church so per-
vaded by a regard to the worldly power and wisdom, that
they shall cease to give any clear testimony. "Whatever
the text may indicate, it is very certain that such a ten-
dency is manifest now in every church, all over the
world. Formerly it was ignorance and power, culmi-
nating in spiritual despotism, in which a corrupt church
enslaved the world; now it is the power and wisdom of
the world culminating in an enslaved and lifeless church.
Formerly it assaulted the people of God in their earthly
rights and possessions, depriving them of liberty and pro-
perty and life; now, on the other hand, it comes as the
great defender and protector of earthly rights and privi-
leges, with the watchword of liberty and equality, and the
promise of a new era of social and material prosperity.
And it works "great wonders," even apparent "miracles,"
effectually deceiving them that dwell on the earth, the
earthly minded.^ But it is still the same beastly power ;
and, even when it dissevers the disastrous union of the
church with the state, it does it only the more effectually
and insidiously to connect the church and the world, and
enslave the former. This is the last, and the most deadly
of its attacks: the most deadly because the most con-
cealed, and assuming the mask of friendship, and often
even boasted of by a deceived church itself as an evidence-
of the church's triumphs. When all this will end, God
I Ch. 13 : 12-14.
486 THE POWER OF A WITNESSING CHURCH [Lect. XXVI.
only knows, and time only can reveal. The passage be-
fore US cannot enable ns thus to antedate history. It
clearly reveals the impending danger and the inevitable-
result, so far and so long as the cause is suffered to ope-
rate; but that is reserved among the secrets of God. It
may be that the result, so often before brought about, of
a partial killing of the witnesses, shall, by this more
insidious form of attack, be so enlarged and extended as
to become a universal prostration of the church's wit-
nessing agencies, that the symbol shall find a simultaneous
realization through all the church, leaving the external
forms of worship and discipline entirely lifeless and pow-
erless, and leaving the great work of witness-bearing
entirely to the scattered individuals here and there who,
like the few in Sardis, shall have kept themselves unspotted
from the world. All this, too, may be — and, if it come
at all, it will be — while the church imagines herself to be
rich and increased with goods, and in need of notliing ;
while she is praised and honoured by the world, and
boasting of the advanced civilization, and high refinement,,
and triumphs of science which she has secured, never
dreaming that her riches and power and worldly glory
are only the splendid funereal trappings with wliich her
subtile foe has adorned the lifeless bodies of her once
living and powerful witnesses.
But, however uncertain we may be as to the extent to
which this defection of the visible church may be suffered
to proceed at any one time, we are left in no doubt what-
ever that precisely this condition of things, symbolized by
the killing of God's witnesses, has existed, does exist, and
will exist, wherever conformity to the world controls the
services and government of the church. Wliether this
shall ever be a simultaneous thing over all the \dsible
church, it is not important for us to know; but it is of
importance for us to remember that all this which we
have described may take place here, and now, and that
Lect. XXVI.] DURING ABOUNDING CORRUPTIONS. 487
everywhere the tendency to this result is strong and
manifest. It is not, indeed, unresisted by many a faithful
servant of God ; but it saddens the heart to observe how,
notwithstanding the warning cry, and the earnest expos-
tulations and example of humble saints, the great tide of
worldliness rolls on and spreads, and the simplicity of a
spiritual worship, and the holiness of an entire consecra-
tion to the work of the kingdom, is more and more driven
into a corner. This war of the beast upon the witnesses
was never waged more earnestly and insidiously than at
the present moment, and that, too, everywhere. Every
church and every heart is the theatre of its battles. In
many the witnesses have been killed already, or are just
dying; their voice is scarcely heard. Everywhere the
•world is aggressive, and mounts the highest places in the
kingdom, at least modifying its worship and its discipline,
if not entirely corrupting it, and threatening to extin-
:guish their life. Never were the true children of the
kingdom more loudly called on to be faithful to their
high calling: to see well to it that their consecration is
complete, and their lives lives of witness-bearing, lives of
simple trust in the Lord Jesus, as their King as well as
Priest, lest, by conformity to the world, they betray or
deny Him. The practical lesson is for all times and ages,
and for none more than ours. Let us heed it. Our
encouragements are equal to our perils. It is declared
that "when the enemy cometh in like a flood, the Spirit
of the Lord shall raise up a standard against him ; " and
this is in immediate connection with the assurance, " So
shall they fear the name of the Lord from the west, and
His glory from the rising of the sun." Then let not the
standard-bearers faint. Let not the feeblest child even,
in the kingdom, regard his testimony as powerless.
" Thou hast given a banner to them that fear Thee, that
it may be displayed because of the truth."
LECTUEE XXYII.
THE VITALITY OF GOD'S WITNESSES, AND THE TRIUMPH
OF A PURELY SPIRITUAL TESTIMONY.
Rev., Chap. xi. : 11-14.
"And after three days and a half, the spirit of life from God entered
into them, and they stood upon their feet, and great fear fell upon
them which saw them. And they heard a great voice from heaven
saying unto them, Come up hither. And they ascended up to heaven
in a cloud, and their enemies beheld them. And the same hour there
was a great earthquake, and the tenth part of the city fell, and in
the earthquake were slain of men seven thousand, and the remnant
were affrighted, and gave glory to the God of heaven. The second
woe is past; and, behold, the third woe cometh quickly."
¥E have seen that these two symbohcal witnesses of
God, as defined by the words of the angel himself,
are the two great functions of the church, her worship
and discipline, by which she testifies to the cross and
crown of Christ. We have seen the power of that testi-
mony, even in their sackcloth state, amidst the corrup-
tions that pollute the city of God and the courts of His
house, in the plagues it brings down upon an ungodly
world, who reject and oppose it. We have seen that, in
the war of the beast from the bottomless pit, of the world's
power in a spiritual form, upon the saints, these two func-
tions of the church become hfeless, dead forms, over which
the world rejoices, while she carefully preserves them.
The earher history of these witnesses is thus one in which
there is a strange minghng of mighty power with sack-
cloth and death and unburied corpses.
488
Lect. XXVII.] TKIUMPH OF A SPIRITUAL TESTIMONY. 489
We come now to the glorious sequel of all this. The
triumph of the beast is brief. The world's shouts over a
prostrate church are premature, and shall soon give way
to terror. The witnesses of God are indestructible, not
indeed by virtue of any life in themselves, but by virtue
of their relation to God. Their death is but temporary,
and only iti order to show to the church itself and to the
world the true source of their life and power, and so se-
cure their eternal triumph. This is the subject of the
verses before us.
We first call attention to a passage in the previous
verses not yet noticed. It is only "when
§. 1. These witnesses |.]jgy gi^^n j^^^g finished their testimonv,"
safe while delivering "^ , "
their testimony. — vcrsc 7 — that the bcast obtaius power
to kill them. As long as these agencies
are delivering their testimony, they are safe. The exer-
cise of their spiritual function is their defence. It is only
when they cease to utter it, when their lips no longer
move under the inspiration of God, and no longer utter
a testimony for him, that they are killed. While the
worship and discipline of the church deliver a clear spirit-
ual testimony to the cross and crown of Jesus, they are
indestructible. So that, according to the account here
given, the cessation of their testimony is rather the cause
of their death than merely its efiect. The death of these
witnesses is not the suppression of their testimony, but
the extinction of the whole life of worship and spiritual
government, which is the result of their ceasing to testify.
This result, of course, renders all further testimony im-
possible. The faithfulness and constancy of the church,
in employing these agencies in declaring a pure testimony
for God, secures their spiritual life and power. They can
only be killed by ceasing to testify for God.
But the language here used implies still further, that
even this shall not be until their testimony is complete :
all the truth clearly made known necessary for the salva-
30
490 THE VITALITY AND TRIUMPH OF [Lect, XXVII.
tion of a believing sinner and the condemnation of an
unbelieving world. The church has a work to do by
these witnessing agencies during the weeks of the world's
trampling of its courts, which must be done. Every syl-
lable of the testimony given to it shall be proclaimed,
and that in every variety of form and manner necessary
to meet every encroachment of error, and every art of the
beastly power. Not until the Lord, who presides over this
whole process, sees that this is done, that this testimony
to His love, and blood, and power, is all-sufficient, does
He, in just judgment upon an unbelieving world and a
■corrupt church, deliver over the latter to the world's
deadly embrace, to such a degree that its worship and
government are no longer living powers, but dead forms.
How this bears upon the progress of the kingdom we can
easily see. He thus shows to His church where her life
and power lies; and by suffering her conformity to the
world to work out its legitimate and fatal results. He
shows the necessity of entire separation from the world,
and of another testimony than this of the witnesses in
sackcloth, of the worship and discipline of a church whose
outward courts are overrun by tlie world; the necessity
of a testimony to be uttered from a purely spiritual
sphere, like that of Peter and the other apostles on the
day of Pentecost. He thus, too, demonstrates the essen-
tial malignity of the world, and the fatal power of its
friendship; how, even in its best forms — the best that
modern civilization and refinement can give it — it is
beastly in its nature, and from the bottomless pit, and
fatal to the purity and life of the church, to all that makes
her worship and discipline to mirror forth the cross and
crown of her Redeemer. This triumph of the world,
therefore, is only in order to the more complete overthrow
of its power in and over the church, and to the deliverance
of the church from it ; and this slaying of these witnesses
is only a predestined and necessary step to their entire
Lect. XXVII.] A PURE SPIRITUAL TESTIMONY. 491
-deliverance from the power of the world, from their sack-
<jloth state, and their sorrowing testimony.
Accordingly, they remain dead but three days and a
half. This period of time, as literally
Tiving. ^"^^^^^ ^^^' applied to the symbol, was barely long
enough to show that these bodies were
certainly dead ; thus teaching that this period of sj)iritual
death shall only continue long enough to prove the de-
pendence of these agencies of the church upon the Spirit
of God; that without it they are hopelessly dead. The
number three and a half, being the expressive symbol it-
self of imperfection — the half of the seven — is itself an inti-
mation that this death can never be complete and perfect,
so as to be beyond reviving. And when viewed compa-
ratively with the three years and a half of their previous
testimony, and the unlimited triumph afterwards, it forci-
bly represents the very great brevity of this period of
death, compared with that even of their powerful testi-
fying in sackcloth, much more with that of their suc-
ceeding triumph.
Then " the spirit of life from God entered into them,
and they stood upon their feet; and great fear fell upon
them wliich saw them." Here, again, are the words
■of the seer, describing what he saw and heard, and
not, as in the verses before, reporting the words . of
the angel making known the history of the witnesses
during the period of the preceding trumpets, or rather the
state of things revealed by them. This seems to follow
from the change in the tense of the verbs; in the previous
verses the future is used, and they are all the language of
simple prediction; here the simple past is resumed, and
the language is that of plain narrative, of the symboHc
scene presented.
These words need no laboured exposition. Their mean-
ing almost forces itself upon us. What could express
more beautifully and forcibly than these symbols do, the
492 THE VITALITY AND TRIUMPH OF [Lect, XXVII.
truth which is the only hope of the suffering, struggling
church of God, smothered and crushed under the power
of the world, that in her extremity the life-giving Spirit
of God shall reanimate her torpid frame, and, instead of
the stiffness and ghastliness of spiritual death, shall infuse
His own mighty energies, hfting up her prostrate agencies
to their feet, and clothing them with the fresh and vigor-
ous powers of a heavenly life ? Is not such a resurrection
of the dead the very scene presented by every revival of
pure religion in a chm'ch previously sunk in formalism
and death ? When the spirit of life from God enters into
the lifeless forms of her worship and government, how
complete the transformation ! Her songs of praise, her
prayers, and her preaching, are no longer mere music,
and vain repetitions, and powerless displays of intellect,
eloquence, or fanaticism, nor her discipline an expression
merely of human power; they are the awful, living com-
munion of souls with a present God, and they display the
power of a present God, and beholders are filled with
awe. Before, they ridiculed; before, they rejoiced in the
very powerlessness of these forms, as if religion itself
were but a name; now, they fear and tremble, and con-
fess that God is in her of a truth. So "fear came upon
every sonl" who beheld the wonders of spiritual power on
Pentecost, and in the primitive church of Jerusalem.
But the transformation does not end here. These wit-
nesses, thus revivified, hear "a great
§. 3. The spiritual el- yoicc from hcavcn saying unto them,
evation of these wit- -i • i ai^i tj
nessing agencies. Come up hither. And they ascended
up into heaven in a cloud; and their
enemies beheld them." Here, again, the meaning is as
evident as the truth is important and precious. No
sooner are the worship and the government of the church
revived by the Spirit of God entering into them, and ani-
mating all their forms, than they are called up out of the
mere earthly sphere, and from under the earthly influences
Lect. XXVII. ] A PURE SPIRITUAL TESTIMONY. 493
before surrounding them, into the purely spiritual and
heavenly sphere. Their ascension into this sphere is a
thing that even their enemies are compelled to see.
Even now, when reviving influences come upon a dead
church, this spiritual elevation, this rising up on the cloud
of heavenly influences, from the low level of the worldli-
ness in which they before seemed to mingle, to sit in
heavenly places, surrounded by the displays of heavenly
powers and of the Divine presence, is seen, and acknow-
ledged by all,
]^ow, it is this spirituality, this heavenliness of these
agencies, this complete separation of them from all worldly
connections and supports, whether political, social, or
literary, so that they manifestly to all move and act in
dependence on a higher power, and under its mighty,
though secret, influence; it is tliis which is to secure to
the church of Christ her victory. In whatever degree
she has been victorious over human powers and hearts,
this has ever been the means ; her enemies have been
made to perceive her spiritual nature and power. But
this has been hitherto so limited and partial ever since
apostolic times, that when the church, as a whole, is
looked upon, these agencies of her's, her worship and dis-
cipline, though they testify for God, yet do it as if clothed
in sackcloth, rather than raised on a cloud to heaven.
The sackcloth testimony of these times of worldliness can
never bring about such a triumph of truth and holiness
as God has promised to His church. It is enough to con-
demn the world for its resistance to the kingdom, and it
is made powerful to save an elect people even in the
dai'kest times; but not till a new and mighty baptism of
the Spirit shall descend upon the entire worship and gov-
ernment of the church, now so often dead and powerless,
and call them up into the high places of the spiritual
kingdom, and show them as agencies, not of an earthly,
but a heavenly power, are we to expect the courts of the
494: THE VITALITY AND TKIITMPH OF [Lect. XXVII.
house of God to be cleansed, and the corruptions of the
city of God cast down. This is the result which is next
represented as following this resurrection and ascension
of the witnesses.
"And the same hour was there a great earthquake;
and the tenth part of the city fell, and in
§. 4. The effects of ^}^g earthquake were slain seven thou-
their revival and eleva-
tion, sand names of men; and the remnant
were affrighted, and gave glory to the
God of heaven." The hour of a spiritual resurrection of
the great witnessing agencies of the church, and their
ascension into a purely spiritual and heavenly sphere
before the world, is the hour of a great overthrow of the
worldly powers opposed to the interests of God's spiritual
kingdom, especially of such as had established themselves
within His visible churcli. Of this the earthquake is the
appropriate symbol, as we have already fully seen. The
apparently solid foundations on which men have built their
schemes and systems, and sought to introduce a golden
age of earthly good, in which liberty, and science, and
literature should heal all human woes, this heaves as the
ocean waves, and prostrates all these godless superstruc-
tures. In this overt];irow, the tenth part of the city, of
that city which was given over to be trodden under foot
of the Gentiles — verse 1 — that is, of the visible church
which had been corrupted by the world, falls. The tenth,
or tithe, is the acknowledgment that all is held from
God; the tenth part falling is the pledge and symbol of
the deliverance of the whole from the power that had
been treading it under foot so long, and implies the de-
struction of all their unauthorized additions. Such over-
throw, confusion and ruin of the great and massive struc-
tures of these Babel-builders, shall fill them with shame
and confusion. All their reputation and authority in the
church shall utterly perish.
We here meet with a very unusual phrase, one which
Lect. XXVII. ] A PURE SPIRITUAL TESTIMONY. 495
could not have been chosen by the Spirit without design.
It does not appear in the translation, but is given in the
margin. There " were slain," not " seven thousand men,"
but " seven thousand names of men." Does not the ex-
pression, " names of men," in such a symbolical descrip-
tion, seem at once to suggest that the objects destroyed
were the human influences, opinions, and forms of autho-
rity that by the thousand had been prevailing in the visi-
ble church? The number seveji thousand implied the
completeness of this destruction throughout the whole
extent of the covenanted city of God, and in all covenant
relations. These thousands of human opinions and au-
thorities are the very things that have so trodden under
foot the holy things of Zion; and these certainl}'' must
perish as soon as spiritual power invests and pervades the
worship and discipline of the church.
In this overthrow of the proud structures and adorn-
ments with which a corrupting world has polluted the
simplicity of the spiritual Zion, all human authority in the
church shall die ; all the thousands of names of men, of
authorities of every earthly kind, so long appealed to, and
so universally regarded, shall perish ; and one name alone,
the name of -Jesus, be adored, and His authority only
revered.
Then " the remnant," the rest that is of the city, all
within the precincts of the visible church, all enjoying her
privileges, and dwelling within her walls, " were filled
with fear, and gave glory to the God of heaven." The
state of things depicted in verse second of this chapter is
thus brought to an end ; the visible church is cleansed,
and restored to her primitive simplicity and purity. All
the proud schemes of men for advancing, and adorning,
and em'iching the external church being overthrown, all
the hopes formed from worldly alliances being cruslied,
all shall be compelled to see that there is no hope for man
but in the simple gospel of God's grace, as proclaimed by
496 THE YITALITT AND TRIUMPH OF [Lect. XXVII.
heavenly witnesses, and witli the martyr spirit of unmixed
and unwavering trust in God. That alone shall be felt
to be the power and wisdom of God unto salvation. " They
ehall give glory" thus " to the God of heaven."
This completes the second woe, and the revelations of
the sixth angel's trumpet. " The second woe is past, and
behold the third woe cometh quickly."
It will help to a clearer apprehension of the meaning,
the connection, and the unity of this whole portion of the
book, and to a deeper and more correct impression of the
great truths here taught, to glance at the disclosures of
this sixth trumpet together, vie^ying them as one whole.
It is in this aspect that they are here presented.
This trumpet, first, in answer to all the prayers of the
saints, releases from the restraints by which they were
bound, all the forces of the world controlled by its power
and its wisdom ; which immediately, as monster horsemen,
with all the insignia of hell, spring forth in such numbers
as to cover the earth, to their work of merciless violence
and serpent cunning, inflicting deserved vengeance upon
a corrupt and oppressive church, and producing most fear-
ful and widespread calamities, but no repentance. This
is an effect that judgments cannot produce ; it requires a
far different exercise of divine power. That is next, and
immediately presented. The mighty Angel of the cove-
nant appears, with the book of the divine testimony in His
right hand — the gospel of His power — and laying claim
to earth and sea, declares that there shall be no longer
delay. This implied that the last development of the
worldly and Satanic power had appeared ; what had just
been shown in the last vision, was the last species of judg-
ment which the world should be made to inflict upon
itself. But all the agencies and judgments hitherto pre-
sented were those of wrath, not of salvation; and yet sal-
vation was the very design of the conflict, the end of the
kingdom. It remained, therefore, to show how and by
Lect. XXVII.] A PURE SPIRITUAL TESTIMONY. 497
what means that end was to be secured, which the Angel
dechired to be at hand. In doing this He shows that,
•besides tliose agencies of wrath and destruction, there is
all along another, a secret, and yet most mighty agency
of mercy working out this very result in some degree ; and
that tliese very judgments were but the effects of that
mercy abused and rejected. There were other and saving
results which are wrought out during all this process ; and
the same agency by which these are wu-ought shall have
its way prepared by those judgments to a final triumph of
salvation, when " the mystery of God shall be finished, as
He has declared unto His servants the propliets." This
agency is represented by the " little book" given to the
prophet, and the charge to prophesy before many people,
the gospel of His grace committed to His church to be
preached to all nations. It should preserve a true spiritual
church, answering to the exactest measurements of the
divine word, even wdiile the external church should be
trodden down by the earthly minded. Thus is represented
the condition of the spiritual kingdom, and also of the
visible church, its proper representative, during this whole
period of the confiict. While the locusts of error, and the
innumerable and monstrous influences of the worldly
power and wisdom were desolating the visible church, and
-causing its sacred courts and external ordinances to be
desecrated, as the temple and holy city trodden down
by foreigners, the true church was still secure, and her
Toice was still to be heard uttering her simple and power-
ful testimony, by means of her two witnesses, her two great
functions of worship and discipline. This testimony would
be active and unceasing. But it would be in sackcloth.
Instead of being for the most part joyful and triumphant,
it would be largely that of a rejected gospel ; and hence
the very plagues that had already been described are
made to appear as the result of rejecting these witnesses.
While these witnesses testify, they are safe ; but when they
4.98 THE VITALITY AND TRIUMPH OF [Lect. XX"VIL.
finish that, and cease to testify for God, their life is gone,
Kot until the beast from the bottomless pit, in the last
development of his power and cunning, has so entered and
controlled the church as to render its worship and govern-
ment dead forms, can this ever occur. This is the last
result of the world's power and wisdom, as represented in
the monster horsemen ; they not only cast off the chains
and torments of the spiritual despotism, but subject the
church, in all its external order, to their poisonous and
deadening influence. Then there is no more delay. Then,
in the very moment of the world's fancied victory, these
dead forms are revived by the spirit of life from God en-
tering into them, and ascend at the divine call into, their
proper spiritual and heavenly sphere, where, entirely un-
trammelled by, and independent of, all worldly influences,
they are seen by all men to be of God, and their testimony
exerts its divine power as when tii'st delivered by the apos-
tolic church. Then the powers of evil fall ; the church,
delivered from the embrace of the world, appears as a
purely spiritual power; and the wo]-ld, impervious to mere
judgments, bows at the simple words of the gospel : great
fear comes upon all beholders. This, and nothing else,
and nothing less than this, this reviving of the witnessing
of apostolic times, under the mighty outpouring of the
spirit of life, is what must overcome the great obstacle to
the church's victory, and makes ready the world for the
triumphs of the seventh trumpet, the final destruction of
all Satanic and earthly influences. This " third woe
Cometh quickly."
The whole of these varied and striking symbols, intro-
duced under the sixth trumpet, are tlius seen to relate to
the one grand theme, the purification of the visible church,
and the perfecting of her witnessing agencies, the instru
ment of her power. They show the utter overthrow of
apostacy, and the restoration of the true church to her
primitive purity and power. Fierce judgments shall sweep-
Lect. XXVII.] A PURE SPIRITUAL TESTIMONY. 499*
away the one ; sore chastisements shall purify the other ;
and a new life from the Spirit shall pervade all her agen-
cies, and fill them with the power of God.
Since, then, this ascension of the witnesses, and its
effects, is a restoration to the church of the Pentecostal
spirit and power, with which she first went forth conquer-
ing and to conquer, the scenes of that day will give us
the clearest illustration of the glorious things which are
here spoken of her. No where do the nature and power
of a simple spiritual testimony so shine forth. Before
that, even the apostles, though associated with Jesus foi
three years and a half, had learned but little of the testi-
mony they were to deliver; they were still dark and
silent, under the power of Jewish and sinful prejudices,.
until the Spirit of power descended, and transformed their
whole natures. Then they seemed to have heard a voice
saying. Come up hither, and at once they arose into a
new sphere, in which the true glory and blessedness of
the spiritual kingdom spread itself before them. They
felt its mighty influences. All Jewish prejudices, and
visions of earthly thrones and splendours, were fused and
dissipated by the intense glow of that divine fire that
burned in their newly enliglitened souls. They then
uttered, as the messengers of their crucified and glorified
King, their simple but sublime testimony, announcing the
efiicacy of His blood, the power of His throne, the reality
and glory of His personal reign, the extent of His claims,
and the freeness of His grace. They were words of
power. The strongholds of national pride, and carnal
prejudices, and worldly attachments, fell as did the walls of
Jericho before the trumpets of Israel's priests. Thousands
of hearts were humbled in the dust. This spiritual power
pervaded and moulded the whole infant church. She sprung
into being full-armed and mighty, " They continued stead-
fastly in the apostle's doctrine, and in breaking of bread, and'
in prayers. And fear came upon every soul. * * * And
500 THE VITALITY AND TRIUMPH OF [Lect. XXVII.
tliey, continuing daily with one accord in the temple, and
breaking bread from house to house, did eat their meat
with gladness and singleness of heart, praising God, and
having favour with all the people. And the Lord added
to the church daily of such as should be saved." That,
certainly, was no prophesying in sackcloth. Such glad-
ness this world has seldom witnessed. Now it is precisely
such a testimony as this, so purely spiritual, so completely
separated from, and raised above, the earthly sphere,
which must again be uttered by the church, and fill her
with like scenes of joy and triumph, and a gazing world
with wonder and awe.
Then, indeed, it seemed as if the mighty influence would
sweep before it both Jew and Gentile. But the wisdom
of God had ordered otherwise. " His way is in the sea,
and His path in the great waters, and His footsteps are
not known." Very soon the enemy was permitted to
enter in. The mystery of iniquity began to work, and the
witnesses no longer appeared in their native spiritual
sphere ; but being surrounded and oj)pressed by earthly
encroachments and usurpations, they appeared clothed in
sackcloth, and their testimony, though powerful to con-
demn the world, was comparatively weak to conquer and
to save it. •
But this state of depression and feebleness is not to last
always, as indeed it never has been continuous and uni-
versal. It has again and again been relieved by the de-
scent of the Spirit of God, filling all the ordinances of the
church with the power of a new hfe. "When the purposes
of God in this are fully accomplished, these witnesses,
whose lifeless forms have so often been the subject of the
world's rejoicing, and are so even now to a deplorable
'degree, shall be reinvested with life by the Spirit of God,
and every where the gospel shall reassert its power. The
promises of God that the Spirit shall be copiously poured
•out on all flesh, have not been exhausted by the opening
Lect. XXVII.] A PUKE SPIRITUAL TESTIMONY. 501
scenes at the establishment of the kingdom, and bj the
limited and partial revivings since. These last are, indeed,
blessed intimations of the glorious things spoken of the
city of om' God, intimations given now to sustain the faith
and hopes of the church, and gather in an elect people,
during her fierce struggle with the beast, and while tliis
beastly power pollutes her courts and external ordinances
so widely. It needs only the same power that is now im-
parted to a dead cliurch, like Sardis, by the spirit of life
from God entering into it, and the voice from heaven call-
ing it up, in the exercise of its great functions, from its
earthly connections and dependencies, into its own " na-
tive heavenly and spiritual sphere ;" it needs but this to
descend upon the church generally, and to rest upon it
permanently, in order to realize through all its extent, and
in all its branches, the glorious vision of the text.
And it shall come. Blessed be God for this vision of
the risen and ascended witnesses. Not always shall the
worship and discipline of the church testify in sackcloth ;
not always sliall their testimony fall so powerless upon a
scoffing world and a corrupt church. Again shall the
Spirit descend as a rushing mighty wind, filling the as-
semblies of the saints with evidences of the gracious pre-
sence and power of our ascended Lord, not less convinc-
ing than the tongues of fire and words of power that filled
Jerusalem with wonder and joy on the first day of the
kingdom's appearing. Let not the hearts of God's people,
then, be filled with fear because of the apparent triumphs
of the world. Let them remember that the world's high-
est triumph immediately precedes the highest ti'iumph of
the slain witnesses, the complete separation of the church
in her worship and government from the world.
But have we nothing to do, or to hope for, in the mean
time ? By no means. Even during the wide prevalence
of the power of worldliness in the church, the work of
witnessing must go on ; it is her only hope and defence.
502 THE VITALITY AND TRIUMPH OF [Lect. XXVIL
Let every child of God keep near to the altar and the
mercy seat, and separate from the world. Let every mem-
ber and every officer of the church, and especially every
minister, seek to infuse into all her forms and acts of wor-
ship, into all her enterprises and organizations, into all
her government and discipline, the spirit of an entire con-
secration, the spirit of holiness and submission, that so the
triumph of the beast may be as limited as possible ; and
though in many places it may kill these witnesses, yet that
in many others their voice may be heard ringing clearer
and louder in the world's ears the truth, both of salvation
and perdition.
Not only so. We are here assured that this final tri-
umph shall be brought about by the very same means and
power that the church has in covenant possessed ever
since the ascension of her Lord, and the first descent of
the Spirit ; the same that in individual churches, and for
limited seasons, have repeated in their measure the scenes
of the day of Pentecost. There is no new agent or ele-
ment to be brought in ; at least no intimation of any such
IS here given, where, if anywhere, it might be expected.
In all these agencies of judgment and of grace, there is
not one that has not already scourged and blessed the
church and the world. These symbolic visions, sweeping
as they do over the whole conflict, and purposely unfold-
ing its nature and the means of triumph, must present to
us all that it is right for us to depend upon or expect.
The same testimony, the same agencies, the same life-giv-
ing Spirit that laid in Jerusalem the foundations of the
church, are those which are to bring forth its "headstone'^
with shoutings of, Grace, grace unto it. These, be it re-
membered, are the constant heritage of the church. In
her union with her divine Head she has an exhaustless
fountain of spiritual influences. It is her own unfaithful-
ness that postpones her triumph, and delays the promised
blessing. No other cause dare we give, with the Bible in
JmCT. XXVII.] A PIJEE SPrEITTJAL TESTIMONY. 503
our hands, whatever views we may entertain of the sov-
ereignty of God in permitting it. And these influences
and airencies can even now secure to the individual church
and believer, the same victory that will then cover with
its glory all the churches of Christ. If in any case now,
the world has so entered the church as to make her wor-
ship and ordinances a dead form, cold and powerless, there
stands on record the solemn charge to the church of Sar-
•dis, " Be watchful, and strengthen the things which re-
main, that are ready to die, * * * and repent ;" and
there stands also the gracious invitation to Laodicea, " Be-
liold I stand at the door," the door even of such a church,
■" and knock ; if any man," even a single member, " hear
My voice, and open the door, I will come in to him, and
will sup with him, and he with Me." There stands, also,
as the chiefest of all the promises, diffusing its glory over
every page of revelation, the promise of the Holy Spirit
to every one wlio asks ; let the church plead for it with
believing earnestness, until, descending, it reanimate them
with new life and power. That voice, too, " Come up
hither," is but the constant voice of the Word calling the
church and all her agencies away from all mere worldly
dependencies and associations, to move amidst heavenly
things, and under heavenly influences, to rise on the cloud
of the divine presence to a spiritual elevation above the
■world, high as the heaven is above the earth. Let not
the din of worldliness prevent our hearing, and joyful
obedience.
LECTUKE XXVIII.
THE TRIUMPH.
Rev., Chap. xi. : 15-18.
"And the seventh angel sounded, and there were great voices in heaven,
saying. The kingdom of this world has become our Lord's and His
Christ's, and He shall reign for ever and ever. And the four and
twenty elders, which sat before God on their thrones, fell upon their
faces, and worshipped God, saying: We give Thee thanks, O Lord
God Almighty, which art, and wast, [and art to come,] because Thou
hast taken to Thee Thy great power, and hast reigned. And the na^
tions were angry, and Thy wrath came, and the time of the dead that
they should be judged, and that Thou shouldest give reward unto Thy
servants the prophets, and to the saints, and them that fear Thy
name, small and great, and shouldest destroy them which destroy the
earth."
THE seventh trumpet calls up only a grand vision of
victory. Like the opening of the seventh seal, it shows
that the conflict has ended, and reveals the blessed and
eternal results. Nothing more was left to be revealed,
according to the plan and design of this section of the
book. That design was not to give a prophetic narrative
of facts, but a comprehensive picture sketch of the whole
history of the kingdom; to show the secret springs, and
true nature and tendencies of all those events and changes
which should attend the progress and spread of the church.
It was intended to bring to light the world's hidden liis-
tory, as seen from the Redeemer's throne, and working-
out His glory, and the church's salvation, and the earth's
deliverance.
Now, the symbolic scenes evoked by these seven trum-
pets do this completely ; and those of the six already con-
504
Lect. XXVIIL] the final triumph. 505
sidered leave not out a single feature of the great conflict.
There is not a fact in the whole histoiy of the Christian
dispensation, the leading characteristics of which, in its
relation to the kingdom of God, is not described in these
visions. There is not a single trait in the social and cor-
porate hfe of the church, nor a single principle of human
nature, as influenced by the truths of the gospel and the
devices of Satan, either unto life or unto death, that does
not naturally and necessarily find its place, and a revela-
tion of its true nature, under some one or more of these
symbolic views. Every soul, and every church, as well as
the whole kingdom of God, may find here an analysis of
its spiritual history. "When, therefore, the trumpet of the
seventh angel sounds, it can reveal nothing but victory
to the kingdom, and the last woe to all that have
opposed it.
First, therefore, this triumph is presented here as a
thing already accomplished b}' the agen-
§ 1. This triumph aj- ^jgg r^j^^ instrumentalities, and processes
ready completed. ^
already made known. As soon as the
seventh angel sounds, we hear great voices in heaven, the
shout of the redeemed church, proclaiming, " The king-
dom of this world is become the possession of our Lord,
and of His Christ." This is not a prediction that the
present political organizations of this world are Chris-
tianized, that all civil governments are administered by
the saints, and according to the principles of the gospel ;
it is rather a declaration that these kingdoms are all
swept away, as things adapted only to a fallen and de-
praved race, and that one kingdom, the kingdom of
Christ, has taken possession of the whole field, and that
the dominion and inheritance lost in the fall, and so long
usurped by Satan, has been regained by Christ. This
seems to be implied by all that follows ; and if the read-
ing of the text now universally adopted be correct, in
which we have "the kingdom of the world," and not "the
31
506 THE FINAL TRIUMPH, [Lect. XXVIII.
kingdoms," it must be the meam'ng. But, on any inter-
pretation, it asserts Christ's universal reign, as actually
established and fully acknowledged over all the earth.
The victory, therefore, is presented in its full complete-
ness, exactly as under the other trumpets; the various
agencies of discipline and grace appear full grown and
developed, in which state alone their true nature can be
distinctly understood. But it includes, of necessity, all
minor, previous, and subservient victories. Every triumph
of truth and holiness over the power and wisdom of the
world, the victory of each individual conqueror in that
personal conflict, to whom, in the messages to the seven
■churches, the glories of the perfected kingdom are pro-
mised, has been a part of this victory, has contributed to
the final result, and is therefore included.
Now, the fact that, in order to this consummation, either
in whole or in part, no other agencies
§. 8, By no other tj^an tliosc previously described, are here
•agencies than those al-. n ^ n- - t
ready revealed. introduced, and HO further conflict indi-
cated, shows that under the previous
trumpets all these have been presented. This fell under
our notice in the last lecture; but its full confirma-
tion here, and its importance, justifies some additional
exposition. All the means and agencies entering into
this conflict, and securing this eternal triumph, must be
found under the previous six trumpets. We have already
found them there. That little book in the hand of the
mighty angel, and its divine testimony, as proclaimed in
the church by her two witnesses, first in their sackcloth es-
tate, then as revived and elevated, and beheld by the world
in their true spiritual sphere, are the only saving influences.
The Spirit of God, pervading the worship and govern-
ment of His church, and so giving power to her testimony,
is the sole means of converting sinners and sanctifying be-
lievers. And to this is attributed, as we have seen, the
overthrow and victory recorded in the thirteenth verse.
Lect. XXVIII.] THE FINAL TKIUMPH. 507
Whatever, therefore, is meant by this consummation
of the kingdom must be the result of this, so far as any
conflict is involved. We say, so far as any conflict is
concerned, for of course it does not exclude the final
stroke of almighty wrath and saving power which ends
the conflict, by the final act of judgment, by which the
dead are raised, and death and hell are cast into the burn-
ing lake, when Christ "shall judge the quick and dead
at His appearing and His kingdom." That is the final
act of the Great King himself, putting an end to all con-
flict, and to all these means and agencies, and awarding
the final glory and the last woe. But the worship and
government of a church filled with the life of the Spirit,
and cut loose from the world, and moving in a purely
spiritual sphere, is the sole agency of triumph in that
spiritual conflict by which the saints are gathered, and the
kingdom perfected in the number and character of its
subjects: the sole agency till the end comes, and agencies
and conflicts cease together.
It was announced by the mighty angel who stood on
the sea and the land, that " delay should be no longer,
but in the days of the voice of the seventh angel, when he
shall begin to sound," — literally, w^lien he is about to
■sound, — " the mystery of God should be finished ;" or, as
now generally read, " whenever he is about to sound, the
mystery of God is finished." This sounding accordingly
brings to our ears the shouts of a victory already accom-
plished, without any other means tlian those before re-
vealed. No other, therefore, is to be expected. By the
very same means that every individual conqueror has
been enabled to secure possession of those glories held
out by the seven promises "to him that overcometh," by
the same shall every future victory be secured, until the
whole body of Christ's redeemed shall be completed.
By the same weapons with which this kingdom has been
always achieving its victories, weapons "not carnal, but
508 THE FINAL TRIUMPH. [Lect. XXVIII.
mighty tlirongli God to tlie pulling down of strongholds,"'
it shall achieve the last, subduing by the Word and
Spirit the very last elect sinner. These weapons derive
their power from Him who sits on the throne, and minis-
ters the Spirit to His church, and to whom we look for
those reviving influences which shall put life into even a
dead church, and make it the joy and praise of all the
earth. He is reigning. "He must reign till He hath put
all enemies under His feet." This is the very design of
the present mediatorial dispensation. "The Lord said
unto my Lord, Sit Thou at My right hand until I make
Thine enemies Th}^ footstool." "The Lord shall send the
rod of Thy strength out of Zion; rule Thou in the midst
of Thine enemies." " God hath highly exalted Him, and
gis^en Him a name which is above every name, that at the
name of Jesus every knee should bow, of things in heaven
and things in earth, and things under the earth ; and that
every tongue should confess that Jesus Christ is Lord, to
the glory of God the Father." Till this design be accom-
plished this dispensation cannot end. It is the accom-
plishment of this which is here announced. Then the
whole nature of the administration changes, and eternal
triumph succeeds tlie long conflict.
The triumph here described, when complete, is the
§.2. This triumph the cousummatcd end of redemption. ^ This
consummation of re- is the Very idea of "the seventh." It
demption. /> , i i .
periects and completes.
It is also expressly taught by its being the trumpet of
" the last woe.^^ No others, therefore,
can follow; so that this must be the final
and irremediable destruction of all opposition to the king-
dom. It is the final judgment that seals the ruin of
every opposer, and leaves the kingdom in sole possession
of the earth.
Wlien the second woe was announced as past, it was
Baid, "behold the tliird woe conieth quickly." It does-
Lect. XXVIII.] THE FINAL TRIUMPH. 509
not follow from tliis that this woe will be completed
quickly, or rather that the whole of it will come at once,
or immediately after the second; but the beginning of it,
the first outponrings of it, follow quickly. That second
woe was the judgments that crushed out the earthliness
of the church, and in consequence she became filled with
new hfe by the Spirit. Now, whenever and wherever
this is done, the third and last woe is impending over
every one who rejects her testimony. As triumph follows
revival, so damnation treads upon the heels of a rejected
gospel when accompanied with such demonstrations of
the Spirit's power. This is a truth that pervades the
whole history of the kingdom. This last woe began to
descend when the first soul finally rejected the Spirit of
God and the testimony of His grace; it has always been
quickly following the second; but it will not be finished
until the last sinner receives his doom, and the last trace
of the reign of sin is burnt out from the earth.
No intimation, therefore, can be drawn from these
words, "the third woe cometh quickly," of the length of
time that is to pass between the resurrection of the wit-
nesses and the complete consummation of the triumph,
even if the former event, which is confined to no particu-
lar time or place, should at last find a general and uni-
versal fulfilment in a church revived and purified over all
the earth. It will still be true that the third woe will
quickly follow the second. The brighter the displays of
spiritual power, the quicker the sinner fills up his cup of
wrath, and every evil hastens to its final development
and ruin. But before that woe is all exhausted, the con-
quests of the chm-ch may be multiplied, for aught we
know, certainly for aught we are here told, through a
thousand generations or ages. No mortal can sa}' they
will not. While it was not only important, but necessary,
that some intimations of time should be given in connec-
tion with their church's tribulations, that their limited
51d THE FIjM^AL TKIL'MPH. [Lect. XXVIII.
and comparatively brief duration might appear, it is suffi-
cient to know that when the Spirit of life comes triumph
follows, a triumph without any limitation; and though
years and ages may intervene before the Spirit's work is
done, and all of God's redeemed gathered in, and the
triumphs symbolized by the seventh angel's trumpet
completed, yet that, when they are completed, redemption
is consummated, and also that till then, whenever and
wherever the Spirit thus works with power, infusing new
life into the agencies of the church, the end to each soul
is at hand, whether it be one of salvation or damnation.
The beginning of triumph, or the beginning of the last
woe, Cometh quickly. So in regard to the whole world :
the completion of this last woe is the consummation of the
triumph, the completion of the mediatorial work of re-
demption.
The whole, also, of the language of this shout of
triumph, and song of the elders which
§ Not merely the ex- ^^^ ^au fairly mean nothing else.
pected millemuxn. ' •' o
These, indeed, have been applied by some
to the period popularly called the millenium, when, as is
supposed, Christianity shall be extended over all the
earth, and control all its governments, and pervade and
mould all the social life of men, while yet men are living
in the flesh, and born in sin, and subject necessarily to
the spiritual conflict, and while, therefore, death still
reigns. This would be just such a state of things as
sometimes is witnessed, in a limited extent, during a great
revival, when all opposition is borne down by a mighty
effusion of the Spirit, and everybody is either seeking tlie
Lord, or filled with wonder and awe. But this is the
precise condition symbolized by the revival of the two
witnesses and their ascension, the Spirit of life filling the
worship and government of the church, and causing them
to appear in their true heavenly character and relations.
The universal prevalence of such Pentecostal times, and
Lect. XXVIII.] THE FIXAL TRIUMPH. 511
their long coiitiuuauce, would constitute precisely that
millennial glory. Now, beyond all doubt, all such spirit-
ual triumphs, whether partial or universal, and continued
through ages, are, as we have already said, included in the
announcement of the seventh angel's trumpet; but only
as every minor victory, during a long war, is included in
the final triumph. It is included oidy as it is related to,
and helps to, that triumph. If, indeed, the Spirit, like a
rushing mighty wind, comes down on all the church,. as
He did on the little band in the upper room at Jerusalem,
and sweeps over all the nations as over the thousands
there and then, the church may then more fully than ever
anticipate the final and glorious consummation, and may
give expression to her joy in some of these strains uttered
by the great voices in heaven and the crowned elders.
But none of these, nor all of them together, can exhaust
the meaning of the words here used. These words can-
not be used till tlie everlasting kingdom of our Lord and
Saviour shall take the place of His mediatorial reign;
till the dead are raised and judged. This triumph, there-
fore, must include the end of this whole period of the
mediatorial reign of conflict, and the glorious introduc-
tion of that everlastine; kingdom of our Lord over His
own redeemed upon a regenerated world, the times of
the restitution of all things.
" The kingdom of this world is become our Lord's and
His Christ's ; and they shall reign for
§. Christ's eternal i r? rn A.^ • i
reign on earth. ©vcr and cvcr. Two things are here
most clearly taught. First, that this
kingdom, or reign, is here on this world, and over it ; and
second, that of it there shall be no end. It is, then,
nothing less than Christ's everlasting reign over the com-
pleted body of His redeemed, and that on the renovated
earth. It cannot be His mediatorial reign, that same me-
diatorial reign which He is now exercising, and by which
He is bringino; back a lost world to God, for that ends
512 THE FINAL TRIUMPH. [Lect. XXVIII.
when its design is accomplished. It ends by a limitation
in its own nature, when the last enemy is destroyed, and
nothing more left for a mediatorial reign or work to ac-
complish. Hence the apostle says, " Then cometh the
end, when He shall have dehvered up the kingdom to
God, even the Father; when He shall have put down all
rule, and all authority and power. For He must reign
till He hath put all enemies under His feet. The last
enemy that shall be destroyed is death. * * * J^^^[
when all things shall be subdued unto Him, then shall the
Son also Himself be subject unto Him that put all things
under Him, that God may be all in all."^ But here we
have a reign, a kingdom of Christ on earth, which shall
be for ever and ever ; and we have it, too, as the result of
the great conflict of the mediatorial reign, by wliich all
enemies are subdued. It can, therefore, be no other than
that which follows His present mediatorial reign, and in-
cludes all its glorious and eternal results ; when Christ,
having completed His mediatorial work, shall enjoy
the full reward, and reign with His people upon the
renovated earth, and God Himself again dwell with
them, and be their God. " He shall reign for ever and
ever."
This view of the triumph is in beautiful harmony with
every other view of the end and results
otoerLfpTu^T"^''^ of redemption, and the glory promised
and expected. It must be tliat " mani-
festation of the sons of God," "when glorified together"
with Christ, at "the redemption of their bodies," until
which, Paul represents the M'hole creation as groaning,
and for which both it and tlie church are waiting as the
period of their deliverance. " For the earnest expecta-
tion of tlie creature waiteth for the manifestation of the
sons of God. * * * JBecause the creature itself also shall
1 1 Cor. 15 : 24-28.
X,ECT. XXVIII.] TUE FIXAL TRIUMPH. 513
be delivered from tlie bondage of corruption into the glo-
rious lil)erty of the children of God. For we know tliat
the whole creation groaneth and travaileth in pain together
until now. And not only they, but we ourselves groan
within ourselves, waiting fur the adoption, to wit, the re-
demption of our body."^
It must include, as the consummating act, Christ's sec-
ond visible coming, when "He shall appear the second
time, without sin, unto salvation;" when the Lord Him-
self shall descend from heaven with a shout, with the voice
of the archangel and the trump of God; and the dead in
Christ shall rise first; then we which are alive and remain
shall be caught up together with them in the clouds, to
meet the Lord in the air ; and so shall we ever be with the
Lord." Or, as the same apostle describes the same closing
act of this administration in his second epistle to the same
Thessalonian church, w4ien God shall "recompense tribu-
lation to them that trouble you; and to you who are trou-
bled, rest with us, when the Lord Jesus shall be revealed
from heaven, with His mighty angels, in flaming fire,
taking vengeance on them that know not God, and that
obey not the gospel of our Lord Jesus Christ ; who shall
be PUNISHED WITH EVERLASTING DESTRUCTION froili tlic pre-
sence of the Lord, and from the glory of His power, when
He shall come to be glorified in His saints, and to be
admired in all them that believe."^ That is the first act
•of vengeance; till that is done the last woe cannot be
consummated; when that is done, there is nothing more
for His ransomed to wait for.
That is the same day of which the apostle Peter says
scoffers shall inquire, saying, "Where is the promise of
His coming?" and in his description of which some other
striking features are added, which complete this vasion of
triumph. It is, he teaches us, the day for which "the
i Eom. 8 : 19-23. 2 i Thess. 4 : 16, 17. 2 Thess. 1 : 7-10,
514 THE FINAL TRIUMPH. [Lect. XXVIII.
lieavens and the earth that are now," in like manner as
the old world, "being overflowed with water, perished,"
"by the same word are kept in store, reserved unto fire
against the day of judgment and perdition of ungodly
men;" which "will come as a thief in the night, in the
which the heavens and earth shall pass away with a great
noise, and the elements shall melt with fervent heat; the
earth, also, and the works that are therein, shall be burned
up. Nevertheless we, according to His promise, look for
new heavens and a new earth, wherein dwelleth right-
eousness."^ Nothing short of this can satisfy the com-
prehensive idea demanded by the words, "the kingdom
of this world is become our Lord's, and His Christ's, and
He shall reign for ever and ever : " an eternal reign on
the earth and over it. This only can consummate the
hopes of a groaning creation and church, and perfect for
ever the triumph of the spiritual kingdom.
To this the whole history of our fallen world and of"
the kingdom of God, points as the king-
§. The whole history (Jqj^-^ jj^pg meaut. When God created
of the kingdom points i • tt^ •
to this. man He made him His king on earth..
As His vicegerent he was to rule it, and,,
as its head, to be the intelligent channel through whom
all its works and processes were to find a voice to praise
their Creator. He fell, renounced his allegiance, and
gave himself to Satan's service. Henceforth, Satan be-
came "god of this world;" God gave it over to his
power for its own sore punishment. But not wholly.
The Son of God engaged to deliver it, to crusli Satan^s
head, to destroy his kingdom, and restore to man re-
deemed all that Adam lost, and all, and more than all,
that Adam could have gained had he preserved the king-
dom as originally given. He has redeemed it b}^ His
blood. He is now vindicating His claim to it. The
opening of the seven seals revealed Him doing this by
1 See 2 Peter 3: 13.
Lect. XXVIII.] THE FINAL TRIUMPH. 5I5'
His mediatorial reign. These angel trumpeters reveal the
conflicts and instrumentalities by which He is preparing-
His redeemed, who are to constitute His eternal kingdom,
for their final triumph. And this last trumpet represents
Him as in possession of this kingdom, as having destroyed
evei-y enemy, having abolislied death, and having swept
away, by the consuming and purifying fires of His second
coming, every vestige of the curse which had scathed
with its wrath this whole beautiful creation of God. It
represents Him as reigning visibly and gloriously in the
midst of His risen and glorified people, who share in His
reign, over a renovated and glorified earth, whose changed
conditions and laws perfectly adapt it to their glorified
nature and employments. Only in such a changed con-
dition can such an eternal kingdom of Christ on earth be
conceived of.
This view is not only consistent with the thanksgiving
song of the twenty -four elders which fol-
|. The song of the el- JQ^-g \)^f^ neccssarv to prescTvc to its
ders here requires this. _ ./ l
language its full and natural meaning.
"And the four and twenty elders, which sat before God
upon their thrones, fell upon their faces, and worshipped
God." It may be observed here that the four living crea-
tures, previously always associated with these elders,
leading and sharing with them in the same praises, are
for the first time wanting; and appropriately so, because
the perfect life of God's redeemed, which they symbolized,
is now fully realized by this triumph, in a glorified church
and a renovated creation, and in actual possession, in all
its completeness and glory, by the redeemed, and there-
fore here, as afterwards in the New Jerusalem, the sym-
bol disappears. That life, as developed in their own
persons, is no longer imperfect; their bodies are no longer
under the power of death. Their life is no longer a
merely hidden life with Christ in God; "for when Clu'ist,
•516 THE FINAL TEIUMPH. [Leot. XXVIII.
who is our life, shall appear, then shall we also appear
with Him in glory."
Now, these elders, the representatives of the redeemed,
dn full personal possession of their life, no longer sing in
joyful and assured hope merely, " We shall reign on the
•earth;" they celebrate the complete fulfilment of that
hope. " We give Thee thanks, O Lord God Almighty,
which art, and wast, [and art to come,^] because Thou
hast taken to Thee Thy great power, and hast reigned."
It is no longer an administration by a mediator, to rem-
edy the evils which sin had brought, and which had caused
Ood to withdraw from the world the direct and glorious
manifestations of His presence. Those evils have been
remedied, and the triune God is addressed as reigning
directly, and in love, over His reconciled creatures.
In the next words, the final judgments, by which this
triumj^h was accomphshed, are made the theme of thanks-
giving. "And the nations were angry." So it has
always been, as in the second Psalm it is said, "Where-
fore do the heathen rage, and the people imagine a vain
thing? The kings of the earth set themselves, and the
rulers take counsel together against the Lord, and against
His Anointed." "And Thy wrath is come," — more cor-
rectly, " came," — " and the time of the dead, that they
should be judged, and that Thou shouldest give reward
unto Thy servants the prophets, and to the saints, and
them that fear Thy name, small and great, and shouldest
destroy them which destroy the earth." Let us beware
of adding to, or taking away from, these words. This we
must do if we confine them to a partial resurrection, a
partial judgment, and a partial binding or destruction of
the earth's destroyers. Such a meaning is forced into the
1 If the true text, as all the later editions of the Greek Testament
seem to agree, omits these words, it is not because He is no longer '■'■the
coming One" He having already come in the fulness of His gloiy and
the fulfilment of all covenant engagements.
Lect. XXVIII.] THE FINAL TRIUMPH. 5 L7
lanffuaffe, not drawn out of it. The terms are without
limitation. It is tlie dead, not some of the dead, not the
holy dead, that are to be judged; it is the saints, the small
and great, all of them, that then receive their reward.
Most assuredly these words describe the final overthrow
of all evil, and its utter extermination from the earth, and
destruction of death, the last enemy. Nothing more is
left to be done, but for the redeemed to sit down with
Christ on His throne, as He is now seated on His Father's
throne.
Thus the seventh trumpet has brought us to where the
seventh, seal left us, gazing into an eternity of glory.
Under those seals v^ere unfolded the almighty agency of
the Mediator King, directing all the events of providence
and grace to this glorious result ; under these seven trum-
pets, the human agencies and instrumentalities, and their
fierce and protracted conflict with earthly and Satanic
powers, are traced, until the shout of triumph rings
through the heavens, and the glory of God covers all the
earth.
Here the curtain drops. The glories of that state are
too bright for mortal gaze, or for human speech. Some
conception, indeed, of their reality, magnitude and imper-
ishable nature we may form, and a deep impression of
these is necessary if we would ever share in them.
Accordingly, after some further visions of these destroy-
ers and of their destruction, ending in the burning lake,
the infinite blessedness of that state is spread out, in the
last two chapters, in language which glows all over with
the very brightness of heaven, and which has cheered the
struggling saints in all ages, and given a clearness, defi-
niteness and vividness to their conceptions such as have
greatly strengthened their faith and quickened their hopes.
With a few verses of it we shall close this view of the tri-
umph of the mediatorial kingdom, and the opening glories
of the everlastinof kingdom of Christ and His saints.
518 THE FINAL TRIUMPH. [Lect. XXVIIL
"And I saw a new heaven, and a new eartli; for the
first heaven and the first earth were passed away; and
there was no more sea. And I, John, saw the holy city,
new Jerusalem, coming down from God out of heaven,
prepared as a bride adorned for her husband. And I
heard a great voice out of heaven, saying, Behold, the
tabernacle of God is with men, and He will dwell with
them, and t]iey shall be His people, and God Himself shall
be with them, and be their God. And God shall wipe
away all tears from their eyes; and there shall be no
more death, neither sorrow, nor crying, neither shall there
be any more pain ; for the former things are passed away.
And He that sat on the throne said, Behold, I make all
things new. And He said unto me. Write, for these
words are true and faithful. And He said unto me, It is
done; I am Alpha and Omega, the beginning and the
end. I will give unto him that is athirst of the fountain
of the water^ of life freely. He that overcometh shall
inherit all things; and I will be his God, and he shall be
My son."
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The spiritual kingdom : an exposition of
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