MMDXVI

MMDXVI

Strange it is that every one conceives heaven to be his portion, though he never in the whole course of his life made one effort to obtain it. But, beloved brethren, you have already heard the character of those who are in heaven; and that to those only will heaven be assigned. Inquire then whether you have attained this character? What have you experienced of that great work, the work of redemption? Have you been delivered from the yoke of sin and Satan? Have you been brought out from an ungodly world, as the Israelites were from Egypt; and are you living like them under the guidance and government of Jehovah? Does your conscience bear witness for you, that you have presented yourselves to him as the first-fruits, desiring to be wholly and altogether his? When have you so surrendered up yourselves to him? Do not imagine that your dedication to him in baptism, or in any other public ordinance, is any evidence of your having personally fulfilled this duty, unless you are yet in the habit of renewing that dedication of yourselves to him in secret from day to day. And, supposing that you have given yourselves to him, have you been faithful to your engagements, so that in the last day, when the time for your everlasting union with the heavenly Bridegroom shall come, we may “present you as a chaste virgin to Christ?” Have the world and the flesh so far lost their ascendant over you, that you no longer comply with their solicitations, or yield to their temptations? Finally, Can the heart-searching God attest, that, as far as respects any wilful sin, you are blameless and harmless, and shining as lights in the midst of a dark world? These things are indispensably necessary to any well-grounded expectation of the heavenly glory: and if, whilst destitute of these essential marks, you buoy up yourselves with the hopes of heaven, you do but deceive your own souls to your eternal ruin. I even appeal to yourselves: would you who have never touched a harp be able at a moment to accompany with it a band of music, and to join harmoniously in the sublimest strains? How then shall you, if undisciplined and unprepared, accompany the heavenly hosts in all their songs of praise? Their song, as you have before heard, is one which none but the sealed can learn: and were you admitted there in an unconverted state, your harp would yield nothing but discordant sounds, nor would a single note of your voice be in unison with the heavenly choir.

But I would hope and trust, that there are many here who on good grounds are expecting a portion among the saints in light. To such then I would say, “Press forward, forgetting the things which are behind, and reaching forward to that which is before.” And, if at any time the thought occur to your mind, Can such a sinner as I be saved? then look into heaven, and see who there are already around the throne: do you not see there a Manasseh, a Mary Magdalen, a dying thief, and a whole host from the Church at Corinth? Then there can be no reason for you, or any other person, to despond. Only seek to be interested in the redemption that Christ has wrought out for you, and every thing else will follow. Through him you shall be justified; through him you shall be sanctified; “through him you shall be presented unto God without spot or wrinkle or any such thing, yea, as holy and without blemish:” for to all who seek acceptance through him, “he is made of God, wisdom, and righteousness, and sanctification, and redemption.”]

MMDXVI

THE GOSPEL PREACHED TO ALL NATIONS

  Rev. 14:6, 7.

I saw another angel fly in the midst of heaven, having the everlasting Gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come.

ON many occasions we find angels employed by God to execute his purposes respecting men. Sometimes they have been sent as executioners of his judgments; but most generally as dispensers of some special mercy; for their more appropriate office is, as “ministering spirits, to minister unto the heirs of salvation.”

In the passage before us an angel is sent, not to an individual, or a family, or a single nation, but to the whole world; having received a commission to “preach the everlasting Gospel to every nation, and kindred, and tongue, and people upon the face of the whole earth.” His mode of executing this commission also is made known to us; and the whole account will afford us very valuable instruction, whilst we consider,

I.      His commission—

It is here manifestly intimated,

  1.      That the whole world need to have the Gospel preached to them—

[We are apt to imagine that every man may be saved by the religion which he professes: and to intimate the contrary is deemed a libel even upon the Deity himself. But on this subject we can know nothing except as we are informed by God himself: and we must not set up our opinions in opposition to his revealed will. We must receive with implicit faith the declarations of his word; and whether they accord with our preconceived views or not, we must rest satisfied, that the Judge of all the earth will do right. I am far from saying that God may not save some from amongst all nations, even though they have not a distinct knowledge of the Gospel: for God may do whatsoever seemeth him good; and we are no more at liberty to limit the exercise of his mercy, than we are the rights of his justice. But “secret things belong to him; and the things which are revealed belong to us and to our children:” and the uniform testimony of revelation is, that men are all in a lost and perishing condition; that they all need a Saviour; and that “there is no other name given under heaven whereby any man can be saved, but the name of Jesus Christ.” This then is the testimony which we must bear, without presuming to be “wise above that which is written.” Indeed the very circumstance of an angel being employed to preach the Gospel to the whole world, is itself a proof that the whole world needs to be instructed in it in order to their final salvation; for we cannot suppose that God would use such means for the information of the world, if the information itself were not greatly needed. We shall do well therefore to fix this as a settled principle in our minds, that as Christ has offered himself “a propitiation for the sins of the whole world,” the whole world needs to be directed to him as the only ground of a sinner’s hope.]

  2.      That the office of a preacher is one which even an angel from heaven may well affect—

[Think you that this angel counted his office an indignity? or that he regretted even his absence from the throne of God, whilst he was occupied in the discharge of it? No surely: a regard for God’s honour and for the welfare of mankind would carry him forward with exquisite delight, whilst flying through the vast expanse of heaven. And let me say, that the office, by whomsoever discharged, if executed with fidelity and zeal, is as honourable as any that can be sustained on earth. We justly account it a great honour to be an ambassador from an earthly monarch, and especially if for the purpose of effecting peace between contending nations. But how infinitely more honourable is it to be an ambassador from the court of heaven, and a representative of the King of kings, to proclaim to a rebellious world the terms on which they shall be restored to his favour, and receive all the benefits which Omnipotence itself can confer upon them! Let none then think lightly of this office; let none imagine that talents of the most distinguished kind can be employed in any service more worthy of them, or that in any line whatever the most strenuous exertions can be more richly recompensed: for if a preacher be made an instrument of saving only one single soul, he has already gained that which is of more value than the whole world.]

Let us now turn our attention to,

II.      His execution of it—

There are many who imagine that the Gospel consists merely in an exhibition of Christ as crucified for the sins of men. That this is the point to which all must lead, I readily acknowledge: but it is necessary that men should be awakened to a sense of their guilt and danger, in order to prepare their minds for a due reception of the Gospel salvation: “The whole need not a physician, but they that are sick:” and, unless people feel their malady, it is in vain to speak to them of a remedy suited to it. The true mode of preaching the Gospel may be learned from the angel, in our text, who first calls men to a state of humiliation on account of sin; then exhorts them to embrace the salvation offered them in the Gospel; and then enforces his exhortation with a consideration calculated to stimulate them to the utmost care and diligence.

  1.      He calls men to a state of humiliation, on account of sin—

[The whole world ate asleep, or rather “dead, in trespasses and sins.” All fear of God, yea, all thought of God, is cast off; and men are as unmindful of their accountableness to him as if there were no God in heaven. To awaken them from their slumber, he opens his commission, by saying, and “saying with a loud voice,” “Fear God.” And in like manner would I “lift up my voice like a trumpet,” yea, if I could speak, as the angel himself, like thunder, it would be no more than the occasion calls for, if peradventure I might awaken one single soul to a consideration of his lost estate. I say to you all then, “FEAR GOD;” whatever be your age, whatever your condition, whether ye be old or young, or rich or poor, I say to every one of you individually as well as collectively, “FEAR GOD:” for he is “a great God, and of terrible majesty;” and ye have all greatly offended him, and are obnoxious to his everlasting displeasure. In the view of this, even a heathen monarch issued “a decree that every man in his wide-extended dominions should tremble and fear before the God of heaven.” And well may this be inculcated on every human being: for “it is a fearful thing to fall into the hands of the living God.” The inculcating of this too is a very essential part of the Gospel: for so was the Gospel ministered by the forerunner of our Lord, and by our Lord himself, and by all his holy Apostles: they all preached “repentance towards God” as preparatory to “faith in our Lord Jesus Christ:” and he neglects a very essential part of his duty who does not make repentance a preliminary requisite to a due reception of the Gospel salvation.]

  2.      He exhorts them to embrace the salvation offered them in the Gospel—

[God has in his tender mercy sent his only dear Son to die for our redemption; and has told us, that through him he will be reconciled unto us, and that all who believe in him shall be justified from all things. This Gospel then we should receive with the profoundest reverence, and the most lively gratitude. In so doing we “give glory” to all his glorious perfections. We glorify his wisdom and goodness, which have devised such a plan for the salvation of a ruined world: we glorify his love and mercy, in accepting it: we glorify his truth and faithfulness, in expecting the accomplishment of his promises in the appointed way. It is said of Abraham, that when a child was promised to him in his old age, he “staggered not at the promises of God through unbelief, but was strong in faith, giving glory to God.” Believe ye then, brethren, that this way of salvation through a crucified Redeemer is both suited to your wants, and sufficient for your necessities. Believe that, if you “look unto Jesus, you shall be saved;” and that “those who come unto him he will in no wise cast out.” Do not dishonour him by any doubts either of his ability or willingness to save you. Do not for a moment assign limits to the mercy of your God, or to the power of Christ, who is “able to save you to the uttermost.” If I may use such an expression, take God at his word; embrace his promises; rely upon them; plead them in prayer expect the accomplishment of them to your souls: and know that sooner shall “heaven and earth pass away, than one jot or one tittle of his word shall fail.”]

  3.      He enforces his exhortation with a consideration calculated to stimulate them to the utmost care and diligence—

[It is probable that there is some reference here to the judgments which will be inflicted on the anti-Christian powers, to make way for the more rapid diffusion of the Gospel. But that will be only a prelude, as it were, to the general judgment, when all the enemies of the Lord and of his Christ shall be finally destroyed. Of that period the Apostles often speak, with a view to detach our minds from present things, and to quicken us in our spiritual course: and so strongly did the Apostle insist upon this thought, that he judged it necessary afterwards to remove from his Thessalonian converts the erroneous impression, which, by the strength of his own representations, he had made upon their minds. Eighteen centuries have elapsed since that time; and consequently the destined period must be so much nearer its arrival. But, whether it be in itself near at hand or not, it is as it respects us; because at the instant of our dissolution all opportunity for repentance or faith is for ever closed. Can you think of this then, brethren, and delay this necessary work? What would not millions, who are gone into the eternal world, give for one single day to work out their salvation, if by any means it might be obtained? I pray you, lose not the present hour; but “to-day, whilst it is called to-day,” humble yourselves before God in dust and ashes, and embrace with all earnestness the salvation he has given you in the Gospel of his Son.]

  Let me now yet further IMPROVE the subject,

  1.      In reference to yourselves—

[You generally acknowledge that the Gospel should be carried to heathen nations. But do not you yourselves need it as much as they? True, you are in some measure acquainted with the scheme of salvation: but to what purpose is it that you have a speculative knowledge of the Gospel, if you have not an experimental acquaintance with it in your souls? Let me then follow in the train of that divine messenger, and repeat to you his authoritative admonitions: “Fear God” — — — “Give glory to him” — — — Reflect how soon the hour of his judgment will have come, when all possibility of securing this salvation will be for ever terminated — — — Despise not his message, because it is delivered by a worm like unto yourselves; for the word, however weakly delivered, is God’s, and not mine: and therefore I beseech you to “receive it with meekness as an engrafted word, able to save your souls.”]

  2.      In reference to the general subject of missions—

[What can we need to recommend the office of a missionary, when we see it executed by an angel from heaven? Suppose he had been commissioned to inquire for an assistant, who amongst us would not have volunteered his services? Or, if he had felt the need of pecuniary aid, who would not gladly have contributed to the utmost of his power? Methinks, the society now established in our Church, in concurrence with other societies of a similar nature, is that angel from heaven: and the voice of that society, like that of Jehovah himself, is, “Who will go for us?” Are there not then many amongst you ready to say, “Here am I; send me?” Would to God I could see such a zeal in the midst of you! Would to God that you were all, like that blessed angel, ready to deny yourselves, and make every sacrifice for the honour of your God! In the early ages of Christianity such a zeal was common; insomuch that the knowledge of Christ was in the space of thirty or forty years diffused through all the Roman empire: but now for these seventeen hundred years how little has been done towards the evangelizing of the world! Alas! not one sixth of the world knows so much as even the name of Christ; and of them, a very, very small portion, it is to be feared, knows him to any good effect. I call upon you then to awake from the supineness in which you have lain, and, by redoubled exertions, to redeem the time that has been lost, and the character of the Church to which you belong. The time for us to work is surely come; and if we enter into the sacred cause with suitable affection, we shall at least have the happiness of sowing what, at a future period, we may expect to produce an abundant harvest.]

MMDXVII

THE PUNISHMENT OF THE UNGODLY

  Rev. 14:9–11.

And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: and the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name.

MINISTERS, who wish to discharge their duty conscientiously both to God and man, are placed in a very painful dilemma: if they declare faithfully the whole counsel of God, they are considered as harsh and severe: if, on the contrary, they keep back the more offensive truths, they contract an awful responsibility before God, to whom they must give an account of every soul that has perished through their unfaithfulness. What then are we to do? If the forbearing to alarm the consciences of our auditors would be attended with no evil consequences to them, we might perhaps run the risk of displeasing God ourselves, rather than excite in them any unnecessary disquietude; but when the loss of their souls, and of our own, must infallibly result from such timidity, we feel a necessity laid upon us, and can no longer forbear. Yet, why need we apologize for delivering to men the message which God has sent them? Did not an angel deliver it, when first it was announced? and did he not deliver it with a loud voice, as feeling its importance, and determined, if possible, to arrest the attention of all the world? Let us then be pardoned for treading in the footsteps of an angel, and for seeking, in the way that he adopted, the welfare of your souls.

In the words before us there are two things which we shall endeavour to point out:

I.      Who they are against whom God here denounces his judgments—

All Protestant writers are agreed, that “the beast” here mentioned, and more fully treated of in the preceding chapter, is the Papal Hierarchy. The Romish Church, from the time that it attained a sovereignty over other Churches, has been an idolatrous, superstitious, persecuting power. It has been idolatrous, in that it worships saints and images, and the consecrated wafer; and blasphemously ascribes to its supreme head the titles and prerogatives of God himself. It is superstitious, in that it substitutes penances, and pilgrimages, and other ordinances of man’s device, in the place of Christ, our only Advocate and Propitiation. And it is persecuting, insomuch that the cruelties exercised by Pagans themselves against the primitive Christians, do not exceed those which she has committed against those who have asserted their Christian liberty, and refused to comply with her abominations. But as, on the one hand, we cannot suppose that all the members of that Church shall perish; (for God will discriminate between those who serve him to the best of their knowledge, and those who, with high pretences to piety, are enemies to all that is good;) so, on the other hand, all who drink into the spirit of that Church, or, in the language of our text, “receive the mark of the beast in their forehead or their hand,” will certainly be found amongst those who shall endure the judgments here denounced against them. Amongst these therefore we must specify,

  1.      The adherents of idolatry—

[We do not worship saints or images: true; but are there none who arrogate to themselves an authority in opposition to that of God, or who yield to such authority in points directly contrary to God’s commands? What is this, but to usurp, or acknowledge, a power superior to God; or, in the language of the Apostle, “to worship and serve the creature more than the Creator, who is blessed for evermore?” We do not mean to magnify every instance of wilfulness into an act of idolatry: but, where it is habitually exercised, or submitted to, in opposition to God’s will, there is, in fact, a power elevated above that of God himself: and whether God will resent such usurpation, you yourselves may judge.]

  2.      The advocates for superstition—

[Superstition is not confined to penances and pilgrimages: it exists wherever there is a substitution made of any human observances in the place of our Redeemer’s sacrifice. Some things may be more palpably absurd than others; but whether we seek to establish a righteousness of our own, by counting beads and repeating the Lord’s prayer, or by a certain round of religious duties, we equally invalidate the Gospel, and make void the death of Christ. In fact, this, more than any thing else, was the ground of separation from the Church of Rome. Much as transubstantiation and the infallibility of the Pope were objected to, it was the doctrine of human merit that most of all kindled the zeal of the Reformers, and stimulated them to protest against such fatal errors: and in proportion as we entertain hopes of meriting salvation by any works of our own, we return to Popery, and cherish the most damning corruption of “the beast.”]

  3.      The abettors of persecution—

[It is a strange idea entertained by some, that persecution for the Gospel’s sake has ceased. But if fires be not now kindled for the extirpation of pretended heretics, is therefore persecution ceased? Are there no such things as “cruel mockings” yet in existence? Yea, where is the person who is at all active in the cause of Christ, that is not despised and hated on that very account? Let him possess every qualification that can entitle him to respect, that one fault of loving and serving the Lord Jesus Christ, is sufficient to despoil him of all, and to render him an object of derision. Nor is it to any abhorrence of persecution that we are indebted for the measure of peace that we enjoy, but to the laws, and the knowledge which men possess on the subject of religious toleration. The same spirit that has “made war with the saints” in the Romish Church, still exists in ours: and inasmuch as it does so, we “bear the image of the beast in our forehead, and are in danger of the judgments which are treasured up for it.]

Having ascertained the characters here spoken of, let us inquire into,

II.      Their doom—

Whether the metaphors that are used to describe the punishment of the ungodly are to be understood in any thing like a literal sense, we will not pretend to determine: nor is it of any importance to us to know: for, though there should be no lake of fire and brimstone to torment our bodies, yet will there be torment of some kind or other both to our bodies and souls; and that torment cannot be more fitly represented to us in our present state, than by the images used in our text. We can form some little idea of the internal agony arising from the drinking of a cup composed of burning ingredients; and of the outward agony which we should experience in being burnt alive: and therefore God is pleased to represent his judgments by these images. And, O! what a terrible idea is that of a cup filled with the wrath and indignation of an incensed God; and that of a lake of fire and brimstone, “kindled to the highest degree of fury by the breath of the Almighty!” But not to dwell on these metaphors, let us descend to those plainer matters which characterize the misery of the damned. It will be,

  1.      Unalleviated—

[Here, in our deepest troubles, we find something to mitigate our grief, some mixture of sweet in our cup of bitterness. There is some occupation to amuse us, some thought to sooth us, some friend to console us. But in that world of misery, our cup is “without the smallest mixture” of any thing to assuage our anguish; no engagement to draw away our attention; nothing in the retrospect or prospect to afford us the smallest consolation. Here we have “mercy and judgment;” there we shall have “judgment without mercy.” Small as a drop of water would be to one burning in a lake of fire, it cannot there be granted to us.]

  2.      Incessant—

[Whatever our afflictions be, whether of mind, or body, or of both together, the very weakness of our frame procures us some respite; and the overwhelming nature of our troubles leads to an occasional suspension of them. But in the future state of our existence, our bodies and souls will be strengthened on purpose that they may be capable of suffering incessant torture. The unhappy sufferers never close their eyes to sleep; they “rest not day nor night;” they are always “weeping, always wailing, always gnashing their teeth” with inexpressible anguish.]

  3.      Unpitied—

[The sons and daughters of affliction find in this world some benevolent person ready to compassionate their state at least, if they be not able to relieve their misery. But those who are suffering the wrath of God, though tormented in the “presence of the holy angels, and in the presence of the Lamb,” find no pity whatsoever. Those benevolent spirits, who once would gladly have ministered to them with the tenderest solicitude, now hear their cries, and behold their writhings, without any other emotion than that of acquiescence and perfect approbation. Yea, they themselves are willing instruments of their torture; “gathering them together as tares, and binding them up in bundles, and casting them into the fire.” The Lord Jesus too, who once left the bosom of his Father for them, and assumed their nature, and groaned, and wept, and bled for them, and would have accounted all the travail of his soul richly recompensed, if they had but availed themselves of his proffered mercy, even He now beholds them, and, so far from pitying their misery, “laughs at their calamity, and mocks now that his judgments are come upon them:” he even finds “rest and comfort to his own soul from the vengeance that he inflicts upon themg.” And there is reason to believe that every created being, not excepting the dearest relatives of those who perish, will be like-minded with Christ and the holy angels, and will applaud, and even rejoice in, the sentence that shall be executed, whether it be on the ungodly at large, or on their own relations in particular.]

  4.      Everlasting—

[Whilst here, the troubled look forward to death as the termination of their woes: and men often find satisfaction in the decease of their dearest relatives, from the consideration that they now “rest from their labours.” But in that place of torment, they “cry to the rocks and hills to fall upon them, and to cover them from the wrath of the Lamb;” but they cannot obtain this desired end: they wish for death, but it flees from them. Could they but hope that their misery would end at the expiration of millions of years, they would instantly congratulate themselves on their prospects: but the thought of eternity, O this fearful thought adds such a poignancy to their anguish, as no finite imagination can at all conceive. Could the fire ever be burnt out, or their powers be consumed by it, they would rejoice: but their punishment is everlasting; “their worm dieth not, and their fire cannot be quenchedk;” on the contrary, “the smoke of their torment ascendeth up for ever and ever.”]

  Most of you will anticipate me in the following REFLECTIONS—

  1.      How astonishing is the supineness of the ungodly!

[Were the cry of fire to be made in a crowded assembly, what pressing would be made to escape the devouring element, and how backward would people be to believe that they were not in danger! But let God, and his ministers, warn them of eternal fire, and none will pay the smallest regard to their voice. O sad infatuation! For, “who can stand before his indignation? who can abide in the fierceness of his anger?” “Who amongst us can dwell with the devouring fire? who amongst us can dwell with everlasting burnings?” May God awaken all of us from our security; and so lead us to examine our real character, that we may humble ourselves before him, and “flee from the wrath to come!”]

  2.      How happy are they who have the mark of God’s image upon them!

[Blessed be God! there are many whose dispositions and habits are altogether changed; who were once idolatrous, and superstitious, yea, perhaps contemners and persecutors of real godliness, but are now enlightened by the Holy Spirit, and “renewed after the image of God in righteousness and true holiness.” You also are “marked in your foreheads;” but “your spot is the spot of God’s childreno.” Blessed indeed are ye; for “ye shall be counted worthy to escape all those things which are coming on the ungodly, and to stand before the Son of man” in his glory. For you is prepared a very different cup, a cup “wherein is fulness of joy, and pleasures at God’s right hand for evermore.” Yes, whilst “fornicators, liars, hypocrites,” and sinners of every description “shall have their portion in the lake that burneth with fire and brimstoneq,” you shall dwell in the presence of your God, and enjoy an inconceivable happiness without mixture, intermission, or end.]

MMDXVIII

THE BLESSEDNESS OF DEPARTED SAINTS

  Rev. 14:13.

I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: yea, saith the Spirit, that they may rest from their labours; and their works do follow them.

AS connected with the context, these words were intended to comfort and encourage those who should suffer martyrdom for the cause of Christ. The destruction of Antichrist is declared in the preceding verses. But as, in the meantime, the saints would be harassed with grievous persecutions, they are here taught to endure their trials with patience, in an assured expectation of a glorious recompence at the instant of their departure from the body. This will account for the very extraordinary way in which the most simple of all truths is here both announced and attested. The blessedness of departed saints, one would have thought, should not have needed to be promulgated in so solemn a way; especially when Christianity had been for a long period propagated, and, if I may so say, established throughout all the Roman Empire. But the circumstance of its being thus solemnly declared may well lead us to contemplate it with peculiar attention.

Let us, then, consider the blessedness of departed saints,

I.      As announced from heaven to the Apostle John—

But who are they who are here pronounced blessed?

[Some imagine that martyrs alone were referred to: and it is certain that they were primarily in the mind of him who spake; because they are the persons to whom, more particularly, the preceding context belongs. But yet it cannot be said of all martyrs, that they are “blessed:” for we are assured on infallible authority, that persons may go, and probably have gone, from the flames of martyrdom to those more tremendous flames that never can be quenched. St. Paul says, we may even “give our bodies to be burned, and yet want that charity” which is indispensable to our final admission into heaven. We must extend our views to believers: yet even of believers it is not necessarily and universally true, that they are blessed: for we know, that there are some who “for awhile believe, but in time of temptation fall away.” In truth, it cannot be certainly said of any, whilst they are yet alive, that they shall be happy in the eternal world; because there is no human being of whom it can be infallibly declared, that he shall persevere unto the end. After the fall of David, and Solomon, and Peter, and Demas, who shall venture to say, that he may not, after all his profession, “make shipwreck of the faith?” It is of “the dead” only that it can be affirmed, that they shall certainly be saved: and of those only who “die in the Lord.” They must first be in Christ by a living faith; they must then “abide in him,” bringing forth fruit to his glory; and, lastly, they must “die in him,” humbly “hoping in him even to the end,” and being “faithful unto death.” Persons so living, and so dying, are truly blessed.]

And why is their blessedness so peculiarly proclaimed?

[It is announced, by an audible voice from heaven: and the Apostle is commanded to record it, for the benefit of all future generations. Whence was the necessity for such a manifestation of so plain a truth? Had it not been known in the Church as long as any written record of God’s mind and will had existed? True; it was known: but yet it was foreseen that it would be obscured by that corrupt Church that would in due time arise; and a special revelation of it therefore was given, in this extraordinary manner, for the comfort of God’s saints whom that Church would persecute; and for a warning to those who should give way to fear, and turn from the holy commandment committed to them. That persecuting Church would inculcate the doctrine of purgatory, in order to enrich her ministers: but those who should die in defence of the Gospel might rest assured that their felicity would be immediate and complete, as soon as ever they should have sealed their testimony with their blood; as would also he the misery of those who either inflicted those sufferings, or, through fear of suffering, renounced their holy profession. The faithful should “from henceforth,” from the very moment of their death, be happy; but the others, from the instant of their departure from the body, should “drink of the wine of the wrath of God, which should be poured out, without mixture, into the cup of his indignation.” The faithful universally, and the faithful exclusively, might apply to themselves this glorious truth. They should be “blessed;” but they alone: “the fearful and the unbelieving should altogether be cast into the lake of fire and brimstone, where they should immediately and to all eternity endure the second death.”]

Lest, after all, this declaration should not have its due weight on our minds, we are led to contemplate it,

II.      As attested by the Spirit, to every child of man—

Were the Spirit’s testimony conveyed only in a way of simple asseveration, it would be amply sufficient to engage our fullest confidence: but it is given in such a way as to approve itself to the judgment of every considerate man: for, with the testimony, he makes known the grounds and sources of that very blessedness, to the certainty of which his testimony is borne.

  1.      They (the departed saints) “rest from their labours”—

[The trials of those who are called to suffer martyrdom are greater than we, who enjoy the protection of the civil magistrate, can imagine. I say again, We, of this happy land, have no idea of the horrors of the inquisition, or of the cruelties exercised by the Papal Church. Even in our own land, in former days, multitudes of the most holy men have been burnt alive for their fidelity to Christ. O! what a transition must those holy saints have experienced, from the flames of martyrdom to the bosom of their Lord! But, in truth, the labours of every saint are very great: it is an arduous course that they have to run; a distressing warfare to maintain. Hear the holy Apostle himself groaning under the burthen of his in-dwelling corruptions, and crying, “O wretched man that I am! who shall deliver me from the body of this death?” Those, indeed, who think but little of eternity, may pass through life without much care or conflict: but they who know the value of the soul, and consider that, by every act, word, and thought, they are treasuring up for themselves an ever—increasing weight, either of misery or of glory, to all eternity; they, I say, feel a burthen upon the mind, a fear of falling into sin, a desire to approve themselves to God, a longing to be dissolved, that they may be with Christ: and to them rest will be sweet, as to a weary traveller, or as the haven after a tempestuous voyage.]

  2.      “Their works do follow them”—

[Their works, however excellent, do not go before them to receive a recompence on the ground of merit; but they follow them as evidences of their integrity, and as proofs of their union with the Lord Jesus Christ. In this view, the very least work they ever performed for Christ, and by virtue derived from him, even “the giving of a cup of cold water to a disciple for his sake, shall in no wise lose its reward.” Every prayer that they ever offered, yea, the very groans by which their feelings found an indistinct utterance; and their tears, which from time to time were treasured up in God’s vial; shall then be brought forth by him as witnesses for them, and as demonstrations, that, in his final decisions, God conducts every thing with perfect equity. Indeed, if God were not to bring forward their works with a view to future retribution, he would account himself unjust: as St. Paul has said; “God is not unrighteous, that he should forget your works and labour of love which ye have shewed towards his name.” Though, as I have already said, our works can challenge nothing at his hand on the ground of merit, they may, and shall, challenge a reward of grace, and actually be the measure of our recompence at that day: for God will deal with every man according to his own works; and “every man shall receive according to his own labour.” How truly blessed then will be the man who “died in the Lord!” Perhaps, at times, he was ready to doubt whether he should find acceptance with God at all, or not: but now, to his unutterable joy, he hears his Saviour say to him, “Well done, good and faithful servant; enter thou into the joy of thy Lord.” Now, then, his utmost desires are all satisfied; and he is completely happy in the bosom of his God.]

  Let me now CONCLUDE, with briefly adverting to the text—

  1.      In reference to the deceased—

[— — — — — —]

  2.      In reference to those who are yet living—

[Inquire, I pray you, whether ye be “in Christ:” for, if ye be not in him, and abide not in him, it is in vain to hope that ye can “die in him” — — — It is in vain also to dream of blessedness in the eternal world. This is the privilege of those only who “live and die in the Lord” — — — O ye who are strangers to a life of faith in the Son of God, think what your feelings will be, when your works shall follow you to the bar of judgment! In what light will they then appear? What judgment will you then form of a life devoted to the concerns of time and sense? Will a neglect of God and of your eternal interests be thought so venial then, as you account it now? Will such a witness benefit you at the bar of judgment? Or will the prize that shall be accorded to the successful racer and the victorious warrior, be held forth to you? No; the “rest” which is here spoken of, is reserved only for the weary traveller, who has walked with God, and “held on his way even to the end.” Let this record then, which was written for your instruction, sink deep into your ears: and cease not to cry mightily to God for his converting grace, that you yourselves may be that character, for whose consolation it was so announced, and for whose encouragement it was so attested.]

MMDXIX

THE SONG OF MOSES AND THE LAMB

  Rev. 15:3, 4.

And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Who shall not fear thee, O Lord, and glorify thy name?

THE reign of Antichrist, and his ultimate destruction, occupy a large portion of the Revelation of St. John. His destruction has been foretold in the chapter which precedes my text; and is more circumstantially declared in that which follows it. In the chapter before us we have an introductory vision, representing the joy and triumph which the glorified saints would express on that occasion. But respecting the particular circumstances of the vision, commentators are by no means agreed. Where this is the case, I would not presume to speak with confidence, especially where I am under the necessity of differing from those which are most generally, and most justly, approved. But it appears to me, that too little attention has been paid to the context; and that if the parallel, which is evidently drawn between the deliverance at the Red Sea and our redemption by Christ, be taken as a clue, the whole will be unravelled, and simplicity itself will pervade that, which, with any other interpretation, will present nothing to our view but inexplicable obscurity.

“A sea of glass” is mentioned before, in the fourth chapter; where it is supposed to refer to the brazen sea which was in the temple, and which was filled with water for the service of the priestsb. But we are not on that account limited to that view of it in this place. It is well known, that the same images are used in reference to different things, especially in this highly figurative book: and the reference must always be determined by the context. Now consider, What is the subject that is here spoken of? It is the destruction of all the enemies of God and of his Christ. And what is the illustration given of it? It is taken from the destruction of Pharaoh and the Egyptian hosts in the Red Sea. And what are the terms in which this deliverance is celebrated? They precisely accord with those which were used by Moses and the Israelites on that occasion; as we shall more distinctly point out in our further view of the subject. Now take this clue, and the whole vision will be extremely clear, and perfectly harmonious in all its parts, without any occasion for fanciful conjectures. We will paraphrase the whole in conformity with this idea.

“I saw, as it were, a sea,” where “the saints had got the victory” over their persecuting and bloodthirsty enemies: and it was, “as it were, a sea of glass mingled with fire:” the waters, having overwhelmed all God’s enemies, were now calm, and clear as crystal itself, whilst the coruscations of light emanating from the pillar of fire, and shining with the brightest possible effulgence, made the whole sea appear as if it were mingled with fire. And I saw the victorious saints “standing (close) upon itd.” And I heard them “sing a song to the Lamb” of God, precisely similar to that which was sung by Moses and the Israelites at the Red Sea, adoring “their God and King” as the sole author of their deliverance, and prophetically declaring, that he shall in due time “reign over all nations for ever and ever.”

This song we now proceed to consider. The former part of it consists of retrospective adoration; and the latter part, of prospective exultation and triumph.

Let us notice what is spoken by them in a way—

I.      Of retrospective adoration—

Filled with the profoundest gratitude, they celebrate,

  1.      The deliverance they have experienced—

[Great was the deliverance vouchsafed to Israel; as Moses said, “In the greatness of thine excellency thou hast overthrown them that rose up against thee: thou sentest forth thy wrath, which consumed them as stubble.” But beyond all comparison greater is that deliverance which the saints experience from the enemies of their salvation: and, when their triumphs are complete, they will have proportionably greater reason to sing, “Great and marvellous are thy works, Lord God Almighty!” Dreadful have been the sufferings which multitudes have endured from the antichristian powers. But it is not from a mere human foe that they have been rescued, but from the great dragon, that old serpent, the Devil, and from all his hosts. Nor is it from a mere temporal death that they have escaped, but from everlasting death in the lake that burneth with fire and brimstone. Nor is it by a mere exercise of power that this deliverance has been effected for them, but by the incarnation and death of God’s co-equal, co-eternal Son; from whence it is that they sing, “Great and marvellous are thy works, Lord God Almighty;” “just and true are thy ways, Thou King of Saints:” for, as Jehovah, the Redeemer of Israel, was their King, and took them under his own immediate government, so is “the Lord God Almighty our King,” even “the King of all the saints,” that ever have been or ever shall be saved. It is “the Mighty God,” who, by the wonders he has wrought for us, is become the “the Prince of Peace.”]

  2.      The perfections of God displayed in it—

[Most cruel had been the conduct of Pharaoh towards the children of Israel: and God had repeatedly declared, both to him and to Israel themselves, that he would deliver them out of his hands. When therefore Pharaoh, with all his host, was destroyed in the Red Sea, Moses particularly noticed the correspondence between his impiety and the judgments inflicted on him: “The enemy said, I will pursue; I will overtake; I will divide the spoil; my soul shall be satisfied upon them: I will draw my sword: my hand shall destroy. Thou didst blow with thy wind, the sea covered them: they sank as lead in the mighty waters.” But view the perfections of God in the work of redemption. Verily, “God knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished.” Or, take a more comprehensive view of it: see Justice, not merely as honoured by the atonement made for sin, but as demanding salvation, if I may so speak, for those for whom it was offered; demanding it, as due to him who made that atonement, and as due to those who trust in it for their acceptance before God. See Truth also fulfilling all the promises of God to his believing people, and making the very rage of their enemies the occasion of displaying more abundantly in their behalf his power and grace. Not even Mercy itself will appear more glorious to the redeemed soul in heaven, than will these once hostile perfections of justice and truth: for whilst the saint was in his unconverted state, these were the perfections which most loudly called for the judgments of God upon him; but, on his believing in Christ, they instantly became his advocates, and from thenceforth will remain through eternal ages his greatest security. As the Lord Jesus is “faithful and just to forgive him his sins,” so will he be in confirming to him that forgiveness for ever and ever.

Here I must particularly call your attention to the correspondence between the song of Moses and the song of the Lamb. Moses sang, “Who is like unto thee, O God, among the gods? Who is like thee, glorious in holiness, fearful in praises, doing wonders?” So, in the words following my text, God’s holiness is acknowledged; “Thou only art holy;” whilst, in my text itself, all the other perfections of the Deity are magnified and adored.]

The song of the redeemed proceeds yet farther in strains,

II.      Of prospective exultation and triumph—

How forcible is the appeal which they make to the whole universe!

[It is particularly said of the Israelites on that occasion, that “when they saw that great work which the Lord did upon the Egyptians, the people feared the Lord, and believed the Lord and his servant Moses.” And certainly we cannot suppose, that there was so much as one among them that was not deeply impressed with the mercy vouchsafed unto him. And shall there be found one amongst those who profess to have been redeemed by Christ, “who will not fear him, and glorify his name?” It is said of the converts in the millennial age, that “they shall fear the Lord and his goodness in the latter days.” And indeed it is impossible to contemplate this goodness, and not desire to give up ourselves entirely to him. Such a surrender of ourselves to him must appear to all “a reasonable service.” Having been “bought with such a price,” even “with the precious blood of that spotless Lambo,” what can we think of for a moment, but to “glorify him with our bodies and our spirits which are his?”

And have we not abundant encouragement to do so? Look at the Israelites at the Red Sea. How many of them perished in the sea? Not one. And how many of their enemies escaped destruction? Not one; “The waters covered them; there was not one of them left.” And shall it not be so with those who commit themselves to the guidance of the Lamb? Will not He also “make the depths of the sea a way for the ransomed to pass overr?” Yes, “they shall go over dry-shod.” As the Hebrew Youths in the furnace “had not so much as the smell of fire pass upon them,” so shall the whole body of the redeemed escape from their trials without even the shadow of an injury sustained by them. We cannot conceive a greater disparity than between Pharaoh with his “six hundred chariots of war,” and the unarmed hosts of Israel with a million of women and children to protect: but God was on their side: and God is on our side too: and “it is not his will that one of his little ones should perish.” It matters not how numerous or potent our enemies may be: let us only fear “the King of saints,” and confide in him; and we shall soon “behold them all dead upon the sea-shoreu.”]

What the redeemed in their song inculcate as so reasonable, they look forward to as certainly to be accomplished in due season throughout the whole earth—

[This is very particularly insisted on in the song of Moses: “The people shall hear and be afraid: sorrow shall take hold on the inhabitants of Palestine. Then the dukes of Edom shall be amazed: the mighty men of Moab, trembling, shall take hold upon them: all the inhabitants of Canaan shall melt away. Fear and dread shall fall on them: and the Lord shall reign for ever and ever.” So shall our adorable Redeemer be feared throughout the whole earth, as it is said in the words following my text, “All nations shall come and worship before thee; for thy judgments (thy saving truths) are made manifest.” The obligation to fear and glorify our blessed Lord is becoming more extensively known: and the time is not far distant now when it shall be universally known and universally acknowledged. The wonderful works that he has wrought shall not be heard so partially and with such indifference as they now are: the glad tidings of redemption shall be carried to the utmost ends of the earth, and “all flesh shall see the salvation of God:” “All kings shall fall down before him; all nations shall serve him.” Blessed prospect! worthy to be celebrated by the heavenly hosts! and worthy of the incessant attention of every child of man!]

  And now let me ASK, Who will not fear and glorify our redeeming God?

[Are any of you who are here present prepared to say, that he does not deserve this tribute at your hands? What would you have thought of an Israelite who should have made such an assertion at the Red Sea? And, if you would have condemned him as a graceless and ungrateful wretch, what must you think of yourselves, who have experienced such infinitely richer mercy at his hands? O come; come and stand upon this sea of glass: behold its waves all calmed and smooth as crystal itself: see the coruscations of the cloud, and the impress of the Deity himself upon it: reflect on what has been wrought for you. Ponder the height and depth and length and breadth of the incomprehensible love contained in it: take your harps: tune them to the songs of the redeemed above: begin the song of Moses and the Lamb: join, with however feeble notes, the choir above: and look forward to the day when you shall strike your harps even as they do; and your notes shall be heard as loud and as melodious as any of theirs. O blessed day! “Look for it: hasten to it.” It is but a little time longer, that you have to contend with principalities and powers. Your victory over them is sure: and shall speedily be consummated. Your enemies are following you indeed, as Pharaoh did, saying, “I will pursue, I will overtake, I will divide the spoil: my lust shall be satisfied upon them; I will draw my sword; my hand shall destroy them.” But, in a little moment, “God will blow with his wind; and the sea shall cover them: and they shall sink as lead in the mighty waters.” To the weakest amongst you all, is this consolatory message sent: “Fear thou not; for I am with thee: be not dismayed; for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of my righteousnesss. Behold, all they that were incensed against thee shall be ashamed and confounded: they shall be as nothing: and they that strive with thee shall perish. Thou shalt seek them, and shalt not find them, even them that contended with thee: they that war against thee shall be as nothing, and as a thing of nought.” May this glorious consummation speedily be accomplished! Even so, Amen, and Amen!]

MMDXX

REPENTANCE

             Rev. 16:9.

And they repented not to give Him glory.

THROUGHOUT this chapter, the Apostle is speaking of the seven last plagues which were to be poured out upon the earth by the instrumentality of seven different angels, each of them having a vial of wrath committed to his hands for that purpose. As no man can with certainty determine the periods and the events to which these prophecies refer, I shall forbear to speak of them, any further than to observe, that God would by these afflictive dispensations bring men to repentance; but “they repented not to give Him glory.” The same, alas! may be said of too many amongst ourselves: for whose benefit I propose to consider the subject of repentance, and to commend it to them,

I.      As giving glory to God—

I conceive that all will readily acknowledge that they need repentance; so that I need not at present enter upon that point, or endeavour to convince any that it is their duty to repent. But the true light in which repentance should be viewed is not generally seen: it is regarded only as a means of averting wrath: whereas it should be considered as “giving glory to God.” Sin has greatly dishonoured God: it, in fact, pours contempt on every perfection of the Deity, saying, “Tush, God shall not see; neither will the Almighty regard it.” Repentance, on the contrary, honours God, and “gives glory to Him;”

  1.      As an omnipresent and omniscient God—

[Repentance, if it be really genuine, enters into all the secrets of the soul, and spreads them before God; acknowledging, that God has seen them all, and that he will surely call us into judgment for them — — — Now, I entreat you, brethren, to honour God in this view; and, like Achan, to “give glory to Him, confessing” before him what no human eye has ever seen, even the most hidden abominations of your hearts — — —]

  2.      As a just and holy God—

[An impenitent man considers his sins as light and venial; and thinks that God may well overlook them, without any expressions of his wrath and indignation. But a true penitent regards God as “of purer eyes than to behold iniquity,” and as bound, for the honour of his own moral government, to execute vengeance on the transgressors of his law. Real humility will justify God in all his threatenings; and will tremble at them, as sure to be executed in their appointed season — — — Do ye then, beloved, see how impossible it is for you ever to dwell in the Divine presence, unless you be first cleansed from your guilt in “the fountain opened for sin and for uncleanness,” and purified from your pollutions by the influences of the Holy Spirit. See this; feel this; acknowledge this; and hope for mercy in no other way than this — — —]

  3.      As a merciful and gracious God—

[Nothing but a persuasion that God is merciful can ever encourage true penitence. Without this view of the Deity, a man will lie down in utter despair — — — But look into the Scriptures; hear the representation which Jehovah gives of his own character, as “merciful and gracious, keeping mercy for thousands, and forgiving iniquity, transgression, and sin;” and then will you come to him, not merely as to a Governor and a Judge, but as to a Father and a Friend — — —]

  4.      As a true and faithful God—

[Question not his invitations or his promises: but take them; trust in them; plead them before the mercy-seat; and determine, that, if you ever perish, you will perish at the foot of the cross, looking to Jesus as your only hope, and resting altogether on his meritorious death and passion — — — This is the posture of every true penitent: nor shall any sinner in the universe, who thus comes to God, ever fail of obtaining mercy at his hands — — —]

But I would commend repentance to you further,

II.      As answering the end of all his dispensations—

God “delighteth not in the death of a sinner, but rather that he turn from his wickedness and live.” To bring men to him with penitential sorrow, and thus to effect their restoration to his favour, is the end of all his dispensations. It is the end,

  1.      Of his mercies—

[Considering what a world this is, it is wonderful that God does not break forth in indignation against us, and overwhelm us all, as he did Sodom and Gomorrah. But on the great mass of mankind he is conferring the richest benefits from day to day; “causing his sun to rise on the evil and on the good, and his rain to descend on the just and on the unjust.” Let all of us survey the dealings of God with us from our youth up; and we shall see that God has borne with us beyond all that we could have reasonably expected; and that our “blessings have been double” the amount of the judgments we have merited. And what has been God’s design in all these dispensations? Has it been to encourage our thoughtlessness, and to lull us asleep in our sins? No: it has been, as St. Paul expressly tells us, “to lead us to repentance.” And shall not these mercies be improved for this end? Let us blush, and be ashamed, that ever we could continue in rebellion against so good a God, and so basely requite our heavenly Benefactor — — —]

  2.      Of his judgments—

[God does sometimes strive with men in a way of merited displeasure: and, when he does so, he bids us “hear the rod, and Him that hath appointed it,” And is there any thing difficult to be understood in such dispensations as these? No: he has told us “wherefore he visits men for sin:” and, if he have threatened to punish the impenitent “seven-fold more for their sins,” and “to scourge them with scorpions,” the deduction is clear, namely, that “he chastises us for our profit, that he may make us partakers of his holiness.” He seeks by all means to “bring us to repentance, and to the acknowledgment of the truth.” Has he then afflicted any of us, either in our own persons, or in the persons of those who are dear unto us? Are we troubled in any respect, in mind, body, or estate? Let us make it an occasion of inquiring “wherefore God contendeth with us;” and of turning unto him with truly penitential sorrow, if by any means he turn from his fierce anger, and be pacified towards us — — —]

  Let me conclude with a word of salutary ADVICE—

  1.      Let your repentance be genuine—

[Let it not be such as is but too common in a season of affliction, a forced acknowledgment of sins, which yet you have no disposition to renounce; but such as the Corinthians experienced under the remonstrances of St. Paulg — — — O that in all these different exercises of mind, you may make it clear that your repentance is genuine, even “such a repentance as is never to be repented of!”]

  2.      Delay it not—

[Many defer their repentance, under an idea that in a season of sickness or affliction they will find it more easy. But, in truth, the very reverse of this will be found more agreeable to fact and experience. Afflictions will not, of themselves, humble the soul: they will rather irritate and harden the soul of man; just as they wrought on the proud rebellious Pharaoh, and on the persons specified in my text. Ask of persons, when bowed down with pain or trouble, whether they find the same freedom of mind as in seasons of ease: and they will tell you, that they are rather impeded than aided, in their repentance, by the distractions which they suffer. Be ye then, brethren, careful to improve the present time. And if ye will really give glory to your God, in repenting of your sins, you need not fear but that he will receive you to mercy, and honour you as his accepted and peculiar people.]

MMDXXI

FRIENDS AND ENEMIES OF CHRIST

  Rev. 17:14.

These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful.

THE book of Revelation is confessedly dark and mysterious: yet there are many parts of it plain and perspicuous. The prophecy before us is not without its difficulties. We cannot doubt, however, but that it declares the downfal of popery. But we forbear to dwell on those parts which are difficult of interpretation: we confine our attention to what is most obvious in the text: in illustrating which we shall shew,

I.      Who they are that war against the Lamb—

The text speaks of those who should oppose the cause of Christ, and the interests of his Gospel. Now this is done by,

  1.      Those who maintain sentiments contrary to the Gospel of Christ—

[A person may err with respect to subordinate matters, and yet have his heart, on the whole, right with God; but an error in the fundamental points argues a depraved state of mind. A man who denies the divinity of Christ, the sufficiency of his atonement, the influences of his Spirit upon the soul, or the necessity of an unreserved devotedness of heart to God, sets aside the whole Gospel; he therefore opposes Christ in his most essential interests, and wars against the Lamb.]

  2.      Those who endeavour to subvert his influence over his people’s hearts—

[There is scarcely an unconverted person that does not, like Cain and Ishmael, revile and persecute the children of God: and how many does such treatment intimidate and subvert! Whatever then a scoffing world may think of their conduct, they are really fighting against Christ himself: in touching his people, they touch the apple of his eye.]

But we cannot doubt,

II.      What will be the issue of the contest—

The enemies of Christ may appear to triumph for a while, but he will surely overcome them at the last.

Over some he will triumph by his grace—

[None are beyond the reach of his arm; none are so vile but that he feels compassion towards them; nor are any so stout-hearted but he is able to subdue them. He who vanquished the persecuting Saul, can and will make others also to be similar monuments of his grace and mercy.]

But those who reject all his overtures of mercy, he will break in pieces like a potter’s vessel—

[His triumphs over them are admirably painted in the second Psalm; and he himself tells us what a sentence he will pass upon them in the day of judgment. However long their conflicts with him may be, this must at last be the termination of them.]

To impress this on our minds, let us consider,

III.      What assurance we have that such shall be the issue of it—

Two pledges of his victory are mentioned in the, text:

  1.      His own power—

[Were he the first of created beings, his success might be uncertain; but he is Lord of lords, and King of kings.” And though he is a Lamb, yet will he shew himself to be the “Lion of the tribe of Judah.” Whoever shall presume to oppose him, he will go through them, and burn them up together.]

  2.      His people’s constancy—

[They have not indeed, of themselves, any strength or constancy; but they have been “chosen” of God from before the foundation of the world. They have in due time been “called” by the effectual operation of his grace; and they are made “faithful” by him, so that nothing can induce them to desert his cause. The least and weakest among them all is more than conqueror through the strength of Christg; and all may adopt the language of triumph, even while conflicting on the field of battle—.]

  APPLICATION—

  1.      Let us assist you in inquiring whether ye be among the friends or enemies of Christ—

[While some are against Christ, others “are with him:” they are with him in sentiment, in affection, in profession, in conduct. How great is the difference between those who in outward appearance are the same! O search and see whether ye be the friends or enemies of Christ: according as you prove yourselves to be in this life, you will surely be found in the day of judgment.]

  2.      Let us address each of those characters—

[To his enemies we say, Consider whose enemies you are. Is this the treatment he has deserved at your hands? Is there not a time coming when he will fearfully resent it? If you be of the number of his friends, “walk worthy of the vocation wherewith ye are called.” Let nothing, however pleasing, or however formidable, tempt you to forsake him. Be faithful unto death, and he will give you a crown of lifel.]

MMDXXII

GOD’S GOVERNMENT, A GROUND OF JOY

             Rev. 19:6.

Alleluia: for the Lord God Omnipotent reigneth.

IN the government of Jehovah all acquiesce, so far as relates to his conferring of rewards upon his obedient people: but from his inflicting of punishment on the disobedient the minds of the generality revolt; because they have formed to themselves an idea of a God whose mercy swallows up, as it were, all his other attributes. But justice is, in its place, as honourable to the Deity as mercy: and the exercise of it, towards those who shall die in their sins, will be a subject of praise and thanksgiving through all the hosts of heaven, no less than the exercise of mercy itself. The whole preceding chapter proclaims the destruction of the mystical Babylon, that is, of Rome; whose abominations have reached unto heaven, and whose persecutions of the saints have been long crying out for vengeance against herb. At the execution of God’s judgments upon her, all heaven is represented as rejoicing: and the one song which is heard through all the regions of the blest, is “Alleluia! for true and righteous are God’s judgments: for he hath judged the great whore, which did corrupt the earth with her fornication, and hath avenged the blood of his servants at her hand. And again they said, Alleluia: and her smoke rose up for ever and ever.” In this, all on earth are called to unite: and the entire chorus of the assembled universe is “as the voice of many waters, and as the voice of mighty thunderings, saying, “Alleluia! for the Lord God Omnipotent reigneth.” Connected with the ruin of antichrist is the diffusion of the Redeemer’s kingdom throughout the world: for then will be the marriage of the Lamb, and his taking of the Church into a visible union with himself, and his consummation of her happiness. Then will the Lord God Omnipotent reign on earth; and nothing but hallelujahs be heard throughout the universe. Let me then call upon you, as it were by a voice from heaven, to commence this song,

I.      As an expression of grateful acknowledgment—

Certain it is, that we have abundant ground for this song in this present world—

[Let us look back to the circumstances of our birth; the time, when the Sun of Righteousness had arisen upon the earth; and the place, where his rays were shining forth in their meridian splendour. This can be traced to nothing but God’s sovereign will and pleasure: for it is to Him alone that we owe it, that we were not born amidst all the errors of Popish delusion; or in a heathen land, under the darkness of Pagan superstition, or of Mahometan imposture.

Let us survey our whole life; our dangers, both seen and unseen; and our deliverances, which nothing but an overruling Providence could ever have effected. Particularly, let us view our temptations to sin, and the wonderful preservations which we have experienced; sometimes, perhaps, through the remonstrances of conscience; sometimes through the intervention of some seasonable occurrence; and sometimes through a mere want of opportunity to execute the secret wishes of our hearts. Let us, in this respect, compare ourselves with, those who, having been less favourably circumstanced in relation to their temptations and restraints, have been left to carry into effect the evil dictates of their hearts; and we shall, if we know any thing of ourselves, find abundant occasion for thanksgivings to our God.

If, through the grace of God, we have been brought to the knowledge of Christ, and been made partakers of his salvation, shall we not, in that case, pour forth our acclamations and hosannahs? Or, if we be yet in our unconverted state, shall we not praise him, that “space is yet given us for repentance?” If there were no other ground of praise than this, that we are not at this moment lifting up our eyes in the torments of hell, and crying in vain for a drop of water to cool our tongues, there is not one amongst us who may not well lift up his voice, even as thunder itself, in hallelujahs to the Lord God Omnipotent, who, by his sovereign power and grace, has distinguished us from the millions who are gone beyond a possibility of redemption.]

And shall we not burst forth into this song, the very instant that we enter into the invisible world—

[There we shall have a complete view of all the dangers to which we ever were exposed, and all the deliverances that ever were vouchsafed unto us here below. Our feelings will be not unlike to those of Joshua and the Israelites after their establishment in the land of Canaan. They doubtless would look back on all their way, from the time that Moses had come to Egypt for their deliverance: they would call to remembrance the many successive plagues that had been inflicted on that land for the humiliation of Pharaoh, and the terrible slaughter of the first-born that had at last constrained him to consent: they would have strongly painted also before their eyes the dangers to which they had been exposed, when, with the sea before them, and mountains and morasses on either side, the enraged army of Pharaoh pressed upon their rear. They would, in particular, review their passing of the Red Sea as on dry ground, and the total destruction of their pursuers in the returning waters. In a word, they would have before their eyes the diversified events during the whole of their sojourning in the wilderness, the mercies and the judgments of every kind, till at last they were brought in safety to the possession of the promised land. Nor would they be unmindful of the myriads, who, through their unbelief, had fallen short of that rest; and of the distinguishing favours which they themselves had experienced at the hands of God. Thus, I say, will our souls, if ever they be permitted to reach the heavenly land, behold at one glance all the wonders of grace and mercy which they have experienced in this vale of tears: and, O with what rapture will they adore and magnify their God! Methinks the deafening sound of cataracts, or the terrific roar of thunders, will be as nothing, in comparison of the hallelujahs that shall burst from the millions of the redeemed at that day.]

But there is another view, in which the words of my text may be considered; namely,

II.      As an effusion of confident anticipation—

This, indeed, is the precise view in which they should be understood; for Rome is not yet destroyed; and, consequently, the “alleluias” are uttered only in the prospect of that event. And we too, with a prospective regard to future events, may utter this song: we may utter it,

  1.      In reference to the world at large—

[Most awful is the state of the world at this time. Revolutions and counter-revolutions are occurring in mighty kingdoms, and in rapid succession: and no one can foresee what their end shall be. But it is a sweet consolatory thought, that God reigneth, and is accomplishing his own designs by these unconscious and unwitting agents. In the rise and fall of the four great empires, God wrought his own sovereign and unerring will. Cyrus little thought whose instrument he was, in the subversion of the Chaldean empire; nor did the mighty conquerors, who, in succession, reduced the Persian, Grecian, and Roman empires, know whose decrees they executed, or whose purposes they fulfilled. So, at this time, contending nations little imagine that there is One on high who makes use of them for the effecting of his own purposes; and who will infallibly direct their ambitious and selfish projects for the attainment of his own ends. Nothing can appear more independent of the Deity than “winds and storms:” yet they, all of them without exception, “fulfil his will:” and truly this may well compose our minds, in relation to the issue of these events: and whilst others are filled with terrors, we may calmly and confidently say, “Alleluia! for the Lord God Omnipotent reigneth.”]

  2.      In reference to the Church of God—

[This is at a low ebb. Whole countries, where religion once flourished, are now as destitute of it as if the Gospel had never been proclaimed unto them. Even the Churches of Asia, once so distinguished by the favour of Heaven, have their candlesticks removed, and are now immersed in total darkness. And Christendom itself is in a very dark degraded state; few, very few, experiencing the power of godliness, or adorning in any respect the principles they profess. But shall the light of divine truth be wholly extinguished, or the powers of darkness ultimately prevail against the Church of Christ? No: we are assured that “the gates of hell shall never prevail against it.” Not all the efforts of God’s enemies, therefore, need intimidate us, or partial failures tempt us to despond: for “God’s counsel shall stand; and He will do all his will.” God sees the impious conspiracies of the wicked; and he laughs them to scorn; saying, “Yet have I set my King upon my holy hill of Zion.” And the time is surely coming, when “all the kingdoms of the world shall become the kingdom of the Lord and of his Christ:” so that, with as much confidence as if we saw this already actually existing, we may celebrate it with the loudest hallelujahs to God and to the Lamb.]

  3.      In reference to our own souls—

[Many discouragements do we meet with in our way; so that we are ready at times to say, like David, “I shall one day perish by the hands of my great enemy.” But it is our privilege to know, that “God has laid help for us upon One that is mighty,” and that “greater is He that is in us than he that is in the world.” See the spirit of David, when replying to the boasts of the self-confident Goliath: such should be our spirit, in the midst of all our conflicts: nor should we doubt the issue of the contest, when we go forth in the name of the God of Israel, though we have nothing but a sling and a stone wherewith to oppose our mighty adversary. In a certain prospect of being “more than conquerors through Him that loveth us,” we may adopt the language of the prophet, “The Lord God will help me; therefore shall I not be confounded: therefore have I set my face like a flint; and I know that I shall not be ashamed. He is near that justifieth me: who will contend with me? let us stand together: who is mine adversary? let him come near to me. Behold, the Lord God will help me: who is he that shall condemn me? lo, they all shall wax old, as a garment: the moth shall eat them up.” Such was also the Apostle’s boastf—: and such also may be ours. “Let the floods lift up their waves ever so high, He who sitteth on high is mightier:” and therefore, in a certain dependence upon him, we may go on our way, assured of victory, and saying, “Alleluia! for the Lord God Omnipotent reigneth.”]

  See then, beloved, what GROUND we have in this passage,

  1.      For submission—

[There will doubtless be many untoward circumstances, which, at the time, will prove very afflictive to our minds. But we must never forget, that, however fortuitous they may appear, or with whatever hostile intention they may be contrived, they are all ordered by unerring wisdom and unbounded love: and, however bitter they may be, we should say, “The cup which my Father hath given me, shall I not drink it?” We should remember, that, though “clouds and darkness may be round about him, righteousness and judgment are the basis of his throne.” Jacob’s complaint, “All these things are against me,” was far from being justified by the event: for the very events which he complained of, were the means ordained for the preservation of his whole family. Only bear in mind, that God rules on high; and then, whatever may occur, you will say, “It is the Lord: let him do what seemeth him good.”]

  2.      For gratitude—

[See the hand of God in every thing; and your mouth will be ever filled with praise. What is painful, will be received as a token of his love; and what is pleasing, as a fruit of his favour. But, above all, the security which will be felt in the soul, and that in the midst of this tumultuous and ensnaring world—methinks, in the contemplation of this, a man’s songs of praise should be as loud and constant as those in heaven. Dear brethren, think of this: nothing is done, which does not proceed from the hand of God; nor shall any thing be done, which shall not “work together far your good.” Rejoice then, and shout for joy: and let your Alleluias go forth unto your God day and night.]

  3.      For affiance—

[Put yourselves, and all your concerns, into the hands of your Almighty Friend: and fear not, though all the men on earth, and all the fiends in hell, should be confederate against you. If you cannot comprehend God’s dealings with you now, be content; and say, “What I know not now, I shall know hereafter.” Wait, to “see the end of the Lord:” and if, like Job, you are afflicted now, expect that, like him, you shall ere long see reason to glorify your God for all his dispensations, however dark, however afflictive. Of this you may be assured, that they who wait on him shall find him ready to help; and “those who trust in him shall not be ashamed or confounded world without end.”]

MMDXXIII

THE CHURCH’S UNION WITH CHRIST

  Rev. 19:7, 8.

Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready. And to her was granted that she should be arrayed in fine linen, clean and while: for the fine linen is the righteousness of saints.

THERE are some passages of Scripture which are particularly marked, as it were, by God himself, in order that we might be aware of their importance, and give to them the attention they deserve. The destruction of antichrist, and the establishment of Christ’s universal kingdom, are here represented as already effected, and as being the subjects of most exalted joy to all the hosts of heaven. And that the Church of God in all ages might look forward with earnestness to these glorious events, St. John was ordered to write them in a book, and to declare with more than ordinary solemnity, that “they were the true sayings of God.”

Without entering too minutely into the figure by which the Church’s connexion with Christ is here expressed, we will call your attention to,

I.      The nuptials here announced—

The Bridegroom is our Lord Jesus Christ—

[In this view he is spoken of throughout the whole Scriptures. In the Old Testament by Isaiah, Ezekielb, Hosea, and by Solomon throughout the whole book of Canticles: and in the New Testament by John the Baptistd, and John the Evangelist, and St. Paulf, and by Christ himself.]

The bride is his Church both in her individual and collective capacity—

[Every soul at its first conversion is thus united to Christ, being made, not one flesh only, but also one spirit with him. Of the Corinthian Church individually did St. Paul say, “I have espoused you to one husband, that I may present you as a chaste virgin to Christi.”

But it is of the whole Church more particularly that the Apostle speaks in my text. The whole world both of Jews and Gentiles shall in due season be united under one Head, and be prepared as a bride altogether fit for the heavenly Bridegroom. Doubtless it is the righteousness of Christ which alone can avail for her justification before Godl: but it is an inward righteousness of which my text speaks; and which constitutes the believer’s meetness for this high honour. In the latter day shall all the people of the world be converted to God, and become “all righteousn;” not so much as a single Canaanite being left in the land. Then shall all of them “be presented to him a glorious Church, not having spot, or wrinkle, or any such thing, but be holy and without blemishp.” This is the holy city that descends from God out of heaven, or in other words, this is “The Lamb’s wife.”]

Let us next advert to,

II.      The blessedness of the occasion—

To the bride it will be most blessed—

[Let every one look back and see from what a state his soul has been brought to a participation of this honour, and to what dignity it is exalted: and can this be any thing but an occasion of joy? — — — Or let the state of the world at large be surveyed, and then let the change that shall be wrought in it be contemplated: verily the declarations of God respecting it appear utterly incredible. But thus it shall be. “All the kingdoms of the world shall become the kingdom of our God and of his Christ;” and “all flesh shall see the salvation of God.” Well then may the whole creation be called on to exult with the saints, saying, “Sing, O ye heavens; for the Lord hath done it: shout, ye lower parts of the earth: break forth into singing, ye mountains, O forest, and every tree therein: for the Lord hath redeemed Jacob, and glorified himself in Israel.”]

To the bridegroom himself it will be an occasion of all imaginable honour and glory—

[To his electing love will every soul ascribe the blessedness conferred upon him. Nay more, in this blessedness will every one see the fruit of redeeming love: “He loved the Church, and gave himself for it, that he might sanctify and cleanse it with the washing of water by the word, and present it to himself” in a state worthy of the relation which it has been ordained to sustain. To all eternity will there be but one song of praise amongst them all, “To him that loved us and washed us from our sins in his own blood, and has made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen.” How sweet their communion with him will be, or how rich their communications from him, I shall not attempt to describe. Suffice it to say, that, as he will be the only source of happiness to all, so will he be to them the one object of love and gratitude, of praise and thanksgiving.]

  But here is matter for serious INQUIRY—

[All of us hope to partake of this honour and happiness: but are we all really seeking it? Have we given up ourseles to Christ? If not, how can we hope that He should give up himself to us? Are we preparing daily for that blessed occasion, “putting off the old man which is corrupt according to the deceitful lusts, and putting on the new man which after God is created in righteousness and true holiness? If not, how can we think that he will acknowledge us in that near relation to him, the relation of a spouse? His spouse must be “all glorious within, and her clothing be of wrought goldz,” or she will create in his mind nothing but disgust. I pray you, my dear brethren, deceive not your own selves. To surrender up yourselves entirely to him is nothing but your “reasonable service.” It is nothing more than what we ourselves expect in forming such a relation with a creature like ourselves. And, if you have formed no such purposes, and adopted no such measures, it is in vain to imagine that your unwarrantable hopes shall ever be realized. If you have but begun to renounce all other lovers, and to set your affections on him alone, the very angels before the throne of God have rejoiced on your account. But, if you die before this devotion of yourselves to him has taken place, nothing remains to you to all eternity but “weeping, and wailing, and gnashing of teeth.” Behold then, as the Apostle said to the whole Corinthian Church, so say I to you, I am at this moment desirous of “espousing you to one Husband, that I may present you, both in your individual and collective capacity, as a chaste virgin to Christ.” O that my overtures may not be in vain! If you be but willing to accede to my proposals, in the name of the Most High God do I declare to you, that “as a bridegroom rejoiceth over the bride, so will your God rejoice over you.” Be not discouraged by the thought of past unfaithfulness: for he will not be extreme to mark what has been done amiss. He bids you to return to him with an assurance of forgivenesse: and, if you henceforth “walk worthy of your high calling, he will acknowledge you as his before the whole assembled universe, and raise you to a full enjoyment of his presence and glory to all eternity.]

MMDXXIV

THE MARRIAGE-SUPPER OF THE LAMB

  Rev. 19:9.

Write, Blessed are they which are called unto the marriage-supper of the Lamb. And he saith unto me, These are the true sayings of God.

THE period referred to seems to be that of the millennium; preparatory to which, we are well assured, the popish power will be destroyed. That is the power which, in the book of Revelation, is designated the harlot, the whore of Babylon; and her destruction is that which is predicted in the preceding context. The frequent repetition of the word “Alleluia,” (which is a Hebrew word,) in the preceding verses, has given occasion to commentators to suppose, that the destruction of popery will, in a pre-eminent degree, attract the attention of the Jews, and dispose them to embrace the faith of Christ. However this may be, it will certainly be a signal to the world at large for their uniting themselves unto the Lord: and then will come what is here called “The marriage-supper of the Lamb;” and a very extraordinary degree of happiness will be poured out upon all the guests that are partakers of it,

Let us consider,

I.      What is the feast here spoken of—

It is called, “The marriage-supper of the Lamb.” Now,

The Lord Jesus Christ is the Husband of his Church—

[This is frequently declared in the Holy Scriptures. The Prophet Isaiah says, “Thy Maker is thine husband:” and David enters very particularly into the subject, drawing a parallel between the union of men with their female captives, and the union which takes place between the Lord Jesus Christ and his believing people. The captive maidens were to be allowed a month to forget their friends and relatives. And thus believers are first taken captive by the power of the Lord Jesus; and then, having forgotten all former bonds, they are to be united unto him for ever. In the New Testament the same idea is frequently suggested. St. Paul speaks of believers being “presented as a chaste virgin to Christc:” and, in another place, after opening fully the duties of husbands and wives, he says, “I speak concerning Christ and his Church.”]

On occasion of his union with her, he gives a feast to all who shall accept his gracious invitations—

[The Church, collectively, is “the Lamb’s bride:” but individual believers are the guests invited to the marriage-feast. On the conversion of any soul, there is a joy diffused throughout all the angelic hosts: and, in like manner, the union of any soul with Christ should be regarded as a signal for joy amongst all who “love the Lord Jesus Christ in sincerity.” On every such occasion is there, as it were, a feast prepared; and guests are invited to partake of it. It is an occasion worthy of a feast: for then all the purposes of God respecting that soul are, in great measure, accomplished. As far as relates to that soul, the Redeemer himself receives the recompence of all that he has done and suffered for us; yea, “he sees of the travail of his own soul, and is satisfied.” The soul was indeed “given unto Christ” from all eternity, and in that respect may be considered as “betrothed unto him.” But, when the soul surrenders up itself to Christ, and is united unto him by faith, then does it “become one spirit with Christ,” and partakes of all that Christ himself possesses. Now, if among men an union of any person with his bride is judged worthy of feasting and congratulation amongst all their friends, much more may the union before contemplated, even that of a believing soul and the Lord Jesus Christ, be fitly considered as a ground of most exalted joy.]

But that which the text speaks of, is not so much the feast, as,

II.      The blessedness of all who partake of it—

Many reasons may be assigned why the guests at such a feast should be happy:

  1.      They have the felicity of seeing the Bridegroom, and of hearing his voice—

[St. John tells us how highly he himself estemed this privilege: “He that hath the bride is the bridegroom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom’s voice: this my joy therefore is fulfilled.” And who can tell what it is to have such communion with him, unless he have first himself been admitted to it? Who but the believer can comprehend aright that declaration of St. John, “Truly our fellowship is with the Father, and with his Son Jesus Christ?” Verily this is “a joy with which the stranger intermeddleth not;” it is “unspeakable and glorifiedi;” even an earnest of heaven itself.]

  2.      They partake of the highest enjoyment of which, in this fallen state, their souls are capable—

[The terms in which the feast itself is described may give us some idea of this: it is “a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined.” But hear the testimony of a guest: “Thou preparest a table before me in the presence of mine enemies: thou anointest my head with oil: my cup runneth over.” Hear another testimony: “I sat down under his shadow with great delight, and his fruit was sweet unto my taste. He brought me to the banqueting-house, and his banner over me was lovem.” But why should we attend to individuals? However strongly they may express themselves, they can never convey to us any adequate idea of their bliss: for we are expressly told, that “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.”]

  3.      The blessedness which they begin to taste on earth shall be perfected and continued to all eternity in heaven—

[There shall the table be spread again, and every believer be admitted to it. There are Abraham, Isaac, and Jacob, feasting before the Lord: there is Lazarus sitting next to Abraham himself: and there shall all true believers sit down with them: and the viands, of which they here obtained a taste, shall, with infinitely augmented zest, be partaken of by them to the full, through all eternity. But who shall paint the blessedness of that state? If even here the believer’s joy is “unspeakable,” what shall it there be? But we must be content to wait for our summons there: for, in attempting to describe that bliss, we only “darken counsel by words without knowledge.”]

  ADDRESS—

  1.      Those who are disposed to decline the invitation given them—

[You make excuses, which you now judge sufficient to justify your contempt of the mercy shewn you — — — But your “making light of it” is viewed with other eyes by the heavenly Bridegroom. He feels that you are offering to him the greatest indignity: and he declares, that “you shall never taste of his supper,” but shall be for ever excluded from it, and be left in outer darkness to bewail your fate. O! who can declare what your feelings will then be? and what weeping, and wailing, and gnashing of teeth, will be your portion for evermore? Bring not on yourselves, my dear brethren, this awful judgment. I am sent, not only to invite, but to “compel you to come in.” O that I knew how to address you, so that I might at last prevail! “Wherefore do you spend your money for that which is not bread, and your labour for that which satisfieth not? Hearken diligently unto me, and eat ye that which is good; and let your souls delight themselves in fatness.”]

  2.      Those who are willing to accept it—

[Come without delay, lest the door should be closed, and your exclusion be for ever sealed. If you say, “I am afraid to come, because I do not possess a wedding-garment;” I answer, The Bridegroom himself has provided garments for all his guests; and if only you seek one from him, it shall not be withheld. Not only will he put upon you that justifying righteousness which he himself wrought out for you by his obedience unto death, but he will “make you all glorious within,” and render you fully meet for the enjoyment of his presence, and the everlasting possession of his glory.

It may seem, perhaps, that we are speaking more than we are authorized to declare. But indeed it is not so: for “these are the true sayings of God,” as my text informs you: and you shall find them true, if you will accept the invitation now sent you, and cast yourselves on him, in a firm reliance on his word. “Faithful is He that calleth you; who also will do it.” Only come to him “strong in faith;” and you may rest assured that “not one good thing shall fail you, of all that he has ever promised.”]

MMDXXV

THE TESTIMONY OF JESUS

             Rev. 19:10.

The testimony of Jesus is the spirit of prophecy.

GOD is known by the works which he has made; on every one of which there is an impress of Omnipotence. Nor is his agency less visible in the suspension of the laws of nature (as they are called), than in the formation of them. Hence the miracles wrought by our blessed Lord were always appealed to as undeniable attestations to his character, and decisive evidences of his divine mission. There is yet a third mark of a divine interposition, which is not at all inferior to either of the former; I mean, the accomplishment of prophecy. In some respects this species of proof seems superior to the others, because its weight is continually increasing; whilst that of creation is stationary; and that arising from miracles loses half its force, as soon as the spectators of those miracles are taken from us. On this account, perhaps, it is called “a more sure word of prophecy.” Certain it is, that God rests on this his exclusive claim to divine honour; and challenges the gods of the heathen to evince their title to divinity by one single proof of their prescience.

From this conviction, St. John fell at the feet of the angel who had revealed so many things to him, and began to render him that worship which was due from a creature to his Creator. But the angel undeceived him; and forbad him to execute his purpose; because he was only the servant and messenger of Jehovah, to whom alone such honour was due. “I am thy fellow-servant,” says he: “Worship God; for the testimony of Jesus,” which you have so copiously heard from me, is not mine, but is sent to thee by the Spirit of prophecy,” that is, by the Spirit of God, from whom alone all prophetic knowledge proceeds: he therefore, and he alone, is to receive any such tribute at thy hands.

This appears to be the scope and meaning of the words before us: in our further explanation of which we shall shew,

I.      That to testify of Jesus is the great end of all prophecy—

The lines of prophecy are indeed exceeding various; yet do they all meet in one common centre, the Lord Jesus Christ. In some view or other, the application of prophecy to him will always be found just: it may respect him more immediately or more remotely; but Him it always does respect; and it presents us with a clear compendious view of,

  1.      His nature and character—

[It represents him as “Emmanuel, God with us,” even “the mighty God:” and at the same time informs us that he should be “a Child born, a Son given;” and that being born of a pure virgin, he should be “a man, Jehovah’s fellow.”

Such does it represent his nature to be, perfect God and perfect man; and his character it describes in all its parts. He was to be infinitely holy, “loving righteousness, and hating iniquity.” His wisdom also was to be infinite; for he was to have “a spirit of wisdom and understanding, of counsel and of might, of knowledge and of the fear of the Lord; and was to be quick of understanding in the fear of the Lord.” He was to be meek and lowly, so as “not to break a bruised reed or quench the smoking flax;” and tenderly compassionate, “carrying the lambs in his bosom, and gently leading them that were with young.” He was to be invincibly patient also, being, like “a lamb led to the slaughter, or sheep before her shearers, dumb:” he gave his back to the smiters, and his cheeks to them that plucked off the hair. In short, he was to be “fairer than ten thousand, and altogether lovely.”]

  2.      His work and offices—

[He was to be the “ever-living Redeemer,” who should “give redemption to his people,” and by the blood of his covenant should bring up his prisoners out of the pit wherein there is no water.” In order to execute this work, he was to be “a Prophet like unto Moses,” who should “give light to the Gentiles” as Moses had done to the Jews, and “whose instructions the whole world at the peril of their souls must hear.” He was also, as a Priest, to make, not beasts, but “his own soul, an offering for sin;” “to have our iniquities laid on him;” to be himself “wounded for our transgressions and bruised for our iniquities;” yea, “to be cut off, but not for himself;” and thus to “make reconciliation for iniquity, and to bring in an everlasting righteousness.” He was also to “make intercession for transgressors;” and by presenting himself before the mercy-seat as “the Lord our Righteousness,” he was entirely to “make an end of sin,” so that “in him all the seed of Israel might be justified and might glory.” He was also, as a King, to be “set on God’s holy hill of Zion;” and to be enthroned “at God’s right hand, till all his enemies should be made his footstool.” Whatever had before reduced his people to “captivity, he was to lead captive,” and to reign over “a people rendered willing and obedient in the day of his power.”]

  3.      His kingdom and glory—

[The rise and fall of other kingdoms are often the subjects of prophecy, but it is only because of their relation to the kingdom of Christ. The smallest things that relate to that are deemed of sufficient importance to occupy a very large space; in the sacred writings, whilst the numberless events which appear great in our eyes are passed over without the least notice. But the truth is, that “Christ is all, and in all:” His kingdom alone is regarded by God; and nothing has any real importance but in proportion to the connexion which it has with that. The empires of Babylon, Persia, Greece, and Rome are mentioned as successively to flourish for an appointed season; but that of Christ was afterwards to be established on the ruins of them all, and “to stand for ever:” “to Him should be given dominion, and glory, and a kingdom, that all people, nations, and languages should serve him: His dominion is to be an everlasting dominion, which shall not pass away, and His kingdom that which shall not be destroyed.”

What we read of respecting the destruction of antichrist and all his adherents, is all with a view to the ultimate enlargement and universal establishment of the Messiah’s empire, that “He may be King over all the earth, and that there may be one Lord, and his name one.”]

Now these prophecies have been delivered in a variety of ways; but it is certain,

II.      That that testimony, by whomsoever delivered, proceeds only from the Spirit of God—

The angel who instructed John, told him, that the testimony which he had given of Jesus proceeded from “the Spirit of prophecy.” This is universally true. From him proceeds,

  1.      The revelation of it to the world—

[What was the substance of the prophetic declarations, St. Peter tells us; “The prophets testified beforehand the sufferings of Christ, and the glory that should follow.” By whose agency also they were made known, he tells us;—it was “the Spirit of Christ:” and so far were the prophets from being the authors of their own report, that they were forced “to inquire and search diligently what the Spirit of Christ which was in them did signify.” In another place, he extends this observation to all the prophets from the beginning of the world: “Prophecy came not in old time by the will of man, but holy men of God spake as they were moved by the Holy Ghost.” Of the whole sacred volume also St. Paul affirms the same: “All Scripture is given by inspiration of God.”

What the motives were which induced God thus to reveal his purposes to men, we are at no loss to declare. He did it, first, to prepare the world for the reception of the Messiah; next, to point out that Messiah when he was to come, so that no possibility of doubt could exist respecting him; and, lastly to make us know infallibly, that all which he has revealed respecting the ultimate state of the righteous and the wicked shall surely be fulfilled in its season.]

  2.      The manifestation of it to the souls of men—

[Man can no more apply the prophecies with power to his own soul, than he could have suggested them from his own mind. He must have a spiritual discernment given him before he can know the things of the Spirit. Could the prophecies alone have enlightened the mind of man, St. Paul, who was so conversant with them, would have been convinced by them. But he knew not Christ, till “it pleased God to reveal his Son in him,” and “to open his understanding to understand the Scriptures:” thus also was “the testimony of Christ confirmed by the Holy Spirit in” the Christians at Corinth. And in like manner the Holy Spirit still “testifies of Christe;” yea, it is his office to do so, even to “glorify Christ, by taking of the things of Christ, and shewing them unto us.” Without his agency, the external publication of the Gospel would have no effect: “Paul might plant, and Apollos water, to no purpose, unless God interposed to give the increase.”]

  We may LEARN then from this subject,

  1.      With what view we should study the Scriptures—

[If the end of them all be to testify of Christ, then must we search them, in order to obtain or grow in the knowledge of Christ. It is of no use to amuse ourselves with studying the prophecies, unless we be led by them to believe in Christ, to put our trust in him as the only Saviour of the world, and to commit all our concerns to his wise and gracious disposal. All that has been accomplished, or is now accomplishing, or yet remains to be accomplished, must lead us to realize the thought of his superintending providence, and convince us that not one jot or tittle that he has spoken shall ever fail. Eternity shall give an infallible exposition of all that has been revealed, and every soul of man attest its truth.]

  2.      In what manner we should study them—

[We should study them not as the word of man, but as the word of God; we should study them with humble fervent prayer; we should beg that God would “open our eyes to see the wondrous things of his law,” and “give us the spirit of wisdom and revelation in the knowledge of Christ.” If we lean to our own understandings, we shall err: but if we seek the teaching of God’s Spirit, “he will give us the anointing of the Holy One, that shall teach us all things;” he will shine into our hearts “to give us the light of the knowledge of the glory of God in the face of Jesus Christ.” “The meek he will guide in judgment, the meek he will teach his way.”]

  3.      To whom we should give the glory, if we be savingly instructed by them—

[We cannot take it to ourselves, for “no man can say that Jesus is the Christ, but by the Holy Ghost.” Nor are we to give it to the instrument, whether he be man or angel; for he is but an instrument, a servant of the living God. He may be, he ought to be, “esteemed very highly in honour for his work’s sake;” but we must never rob God of his glory to give it to a creature. Is any of you disposed to idolize the creature? “See thou do it not.” “Worship God,” and God only; for the testimony which you have received concerning Jesus Christ is not our testimony, but God’s: “the Spirit of prophecy” revealed it, and the “Spirit of prophecy” applied it to your hearts and consciences: to him therefore be ascribed exclusively, and at all times, the praise, the honour, and the glory for evermore.]

MMDXXVI

CHRIST THE KING OF KINGS AND LORD OF LORDS

             Rev. 19:16.

He hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS.

OF all the Apostles none seem to have been so highly favoured as John. While yet. Jesus was on earth, John was characterized above all others as the Disciple whom Jesus loved; and, after his exaltation to heaven, John was preserved in the world many years longer than any other Apostle, and was honoured with a multitude of visions declarative of the state of the Church to the remotest period of time. The vision contained in the context foretels the destruction of antichrist in the latter days, and the consequent establishment of Christ’s kingdom upon earth. The person riding upon a white horse as a mighty Conqueror, is the Lord Jesus Christ himself; who is before described as having “eyes like a flame of fire,” and “a sharp sword going forth out of his mouth;” who is beyond all doubt “the word of Godb,” and whose name is truly “Wonderful;” being incomprehensible to any except himself and his eternal Father. In noticing that part of the description which is contained in the text, there are two things to be considered:

I.      The name by which he is called—

The august title which is here given to Christ denotes,

  1.      His universal dominion—

[The kings and lords of this world have only a limited sway: they rule over a certain tract of country and a certain portion of mankind, but they are independent of each other. But Jesus Christ rules over them: they are all his vassals, and more entirely subject to his will than the meanest of their servants are to theirs. There is not a principality or power in earth, or heaven, or hell, that is not altogether dependent upon him. He has “a name given him that is above every name;” “he is Heir and Lord of alle;” “and he doth according to his will in the armies of heaven and among the inhabitants of the earth; nor can any stay his hand or say unto him, What doest thou?”

It is true that there are many who are enemies to him, and rebels against his authority: but though they think to break his bands asunder and cast away his cords from them, he “has his hook in their nose and his bridle in their jaws,” and says to them, as he does to the sea, “Hitherto shalt thou come, but no further.” They all unwittingly fulfil his will, even while they labour most to counteract it: and, when they seem most to prevail against him, they accomplish only his secret purposes.]

  2.      His proper Godhead—

[The name here given to Christ is that which belongs to the one supreme God, and to him alonei — — — And well may it be given to him, since there is not any other name of the Deity which he does not bear — — — Nor any attribute which he does not possessl — — — Nor any honour peculiar to the Deity, which he does not receive — — — We may be assured therefore that Jesus is not a mere subordinate King, but “God over all, blessed for evermoren.”]

While the text proclaims his name, it leads us very particularly to notice,

II.      The manner in which it is manifested—

Whether the inscription of his name upon “his vesture” refer to any custom of that nature that obtained among great men or conquerors, we cannot say: but the inscription of it upon “his thigh” must certainly mean that his name was written upon his sword, which hung upon his thigh. Of the general import of the passage we have no doubt: his “vesture dipped in blood,” denoted his past victories, and his sword hanging upon his thigh, denoted his state of preparation for future triumphs; the inscription therefore altogether means,

  1.      That he has manifested his power in his past victories—

[Jesus has already given abundant proofs of his almighty power and universal dominion. Look at Pharaoh and his hosts; how vain was their opposition to him; how signal and complete their ruin! Behold the seven nations of Canaan; how they melted before him as snow before the meridian sun! See his once highly favoured people the Jews; how he has verified his word towards them, “wiping Jerusalem as a dish, and turning it upside down.” Look at all his enemies in every age; Have they prevailed? Is not His cause still triumphant? and have not multitudes of his enemies already been made his footstool? Yes, not Julian only (the apostate), but thousands and tens of thousands have been forced to acknowledge the power of Jesus, and, with the affrighted Bethshemites, to cry, “Who shall stand before this holy Lord God?” If then the “Lord is known by the judgments which he executeths,” our blessed Saviour has made known in this very way his eternal power and Godhead.]

  2.      That he will manifest it in his future victories—

[There is a time coming when Jesus shall put forth his almighty power, and “subdue all nations to the obedience of faith.” In the words following our text, he declares how extensive shall be his victories, and that all who oppose him shall be as tow before the fire. His victories here will be easy, certain, terrible. But what if we look into the eternal world? O what proofs shall we there see of his irresistible, almighty power! Let us be assured of this, that, though we be kings and lords, we must become his subjects; and that, if we will not bow to the sceptre of his grace, “we shall be broken in pieces, as a potter’s vessel.”]

  INFER—

  1.      How deeply are we concerned to know whether Christ be our King!

[We must not imagine that he is our King, merely because we profess ourselves his subjects. We must inquire, Whether we have been translated from the kingdom of Satan, and brought as strangers into the kingdom of Christ? We must also inquire, Whether we are living in obedience to him? For there is nothing more certain, than that “his servants and subjects we are to whom we obeyy.” If we are not his, there can be no doubt whose we are: and therefore we should labour to ascertain the point, and to have our evidence clear that “we are Christ’s.”]

  2.      How awful will it be to be found amongst his enemies!

[“We may be sure, whoever we are, that he will overcome at last:” his name is a pledge of universal conquest. And how terrible will be the wrath of THE LAMBa! O let us kiss the Son, lest he be angry, and we perish from the way.]

  3.      How secure are all his faithful subjects!

[Other kings may be subdued; but He never can: other kings may bring the heaviest calamities upon their subjects; He will bring nothing to them but peace and joy. “None can harm us, if we be his followers.” “If He be for us, none can be effectually against us.” “Let the children of Zion therefore be joyful in their King:” yea, to all his subjects we will say, with David, “The Lord is King over all the earth; sing ye praises with understandingd.”]

MMDXXVII

THE FIRST RESURRECTION

             Rev. 20:6.

Blessed and holy is he that hath part in the first resurrection.

RESPECTING the events spoken of in my text, and which are generally known under the name of the Millennium, commentators have been greatly divided. What has been spoken on the subject by wild enthusiasts, I shall pass over without notice: but the two leading opinions of pious and judicious men may fitly come under our review. Some have thought that there will really be a resurrection of saints and martyrs, who shall again live upon the earth a thousand years, and that the Lord Jesus Christ also will come down from heaven to reign over them during that period. Others conceive the resurrection to be altogether figurative, and that it imports no more, than that for the space of a thousand years there will arise a succession of holy men, resembling the saints and martyrs of former ages: and that the spiritual kingdom of Christ will for that period be established upon the face of the whole earth. I confess that, in my opinion, this latter sentiment is by far the more just and scriptural; and, feeling that persuasion, I will endeavour to shew you,

I.      What we are to understand by the first resurrection—

The whole of the book of Revelation is confessedly mystical and figurative; and, if we interpret this passage in a literal sense, we make it essentially to differ from every other part. In confirmation of the view which I have of the first resurrection, as being not a literal, but only a mystical and figurative, resurrection, I would observe,

  1.      That the words do not by any means of necessity require to be taken in a literal sense—

[It is well known that a spiritual change is often spoken of in the Scriptures as a resurrection from the dead: we are said to be quickened when “dead in trespasses and sins;” and to have “passed thereby from death unto life.” In several places, where the terms are quite as strong, or even stronger than those in the text, no one ever thought of putting a literal interpretation. When the Prophet Hosea says, “Come, and let us return unto the Lord: for he hath torn, and he will heal us; he hath smitten, and he will bind us up: after two days will he revive us, in the third day he will raise us up, and we shall live in his sight;” every one understands him as speaking of a spiritual resurrection. The language used by the Prophet Ezekiel is yet more to our purpose. He represents the Jewish nation as not only dead, but as so long dead, that their very bones are scattered on the earth, and almost pulverized. And he speaks of their bones being re-united, each to its kindred bones, and the whole covered with flesh, and every body animated again by a living spirit which has entered into them, and restored them to life. But did ever any one understand him as speaking of a literal resurrection?

It may be said, that, in our text, particular persons are specified, even those who have died as martyrs in the cause of Christ, and that therefore the text must be literally applied to them. I answer, that it is not of them personally that the Apostle speaks, but of persons resembling them in mind and spirit; just as Elijah is said to have come to introduce the Messiah, because John the Baptist “came in the spirit and power of Elias.” And, if we make their resurrection personal, we must then regard the resurrection of the wicked also as personal, of whom it is said, that, “when the thousand years shall be finished, the rest of the dead will live again.” But did ever any one suppose that the wicked would rise to live on earth again? Yet, if the pious dead, who have been slain by the sword of martyrdom, are literally to rise and reign on earth a thousand years, the ungodly dead, who have been slain by the avenging sword of the Almighty, must literally, and in their own persons, rise at the expiration of that time.

But shall any, whether the risen martyrs, or others resembling them, live, and reign “a thousand years?” No: there is no reason to think that their lives shall be protracted to any such length: but there shall be a succession of saints during that period: and as that succession will be uninterrupted through that whole time, they are said to live through that time; because, though they do not personally live, their piety does live, and is transmitted unimpaired through all the successive generations that shall arise. It is in this sense that the two witnesses who prophesy in sackcloth, are said to “prophesy a thousand two hundred and threescore prophetic days, (or years).” It relates not to their persons, but to others rising in continued succession in their spirit, to bear the same testimony. Indeed of them also is it said, that “they were overcome by their enemies and killed; and that their death caused exceeding great joy; but that, after three days (years) and an half, to the utter dismay of their enemies, they rose and lived again.” But no one ever imagined, that this was fulfilled literally; every one understands this of a succession of prophets who arose to bear the same testimony as they had borne who had suffered martyrdom for their fidelity: and in the same manner must the resurrection of the saints also, and their reigning for a thousand years, be understood of a continued succession of eminently pious persons reigning with Christ over all the enemies of their salvation; whilst the ungodly shall have no successors till the expiration of that time.

In any other sense than this, it would be extremely difficult to make this passage agree with what is spoken of the resurrection in other parts of Scripture; for the resurrection is always represented as taking place all at once, except that the godly will rise first, before those who shall then be alive upon the earth shall be changed: but in the sense we have annexed to it, it accords exactly with the language of St. Paul, when he says, “If the casting away of the Jews be the reconciling of the world, what shall the receiving of them be, but life from the dead?” If it be thought, that this similarity of metaphor will occasion confusion in the sense, let it be remembered, that our blessed Lord used the very same terms to express the conversion of souls to him now, and their rising again to judgment in the last day: “Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God; and they that hear shall live.… Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.” Here our Lord distinguishes the two resurrections, both effected by his almighty power; the one upon the souls of men, and the other on their bodies: the one in order to their reigning with him on earth, (for “they are made kings and priests unto God;”) and the other, in order to their reigning with him in glory.

Thus the very terms themselves are best explained in reference to a spiritual resurrection; whilst, if taken in a literal sense, they would establish a doctrine not found in any other part of Holy Writ. To all of which I may add, that the text speaks only of their souls living, which is never once in all the Scriptures used to designate the resurrection of the body.

In confirmation of the foregoing statement, I proceed to observe,]

  2.      That the event which a literal sense of them would establish, is neither probable nor desirable—

[One cannot conceive that the saints in glory should be brought down from heaven, where their happiness is complete and without alloy, and be placed again in a situation where they must be encompassed with infirmities, and be subjected even to death itself; or that the Saviour should leave his bright abodes, to sojourn here again in a tabernacle of clay for the space of a thousand years. If indeed he had plainly declared such an event, we should most readily submit to his all-wise determinations, and should expect assuredly that he would ultimately be glorified by it: but, when there is no other passage of Scripture that sanctions such an idea; and all similar expressions have confessedly a spiritual import; and the spiritual or figurative sense accords with innumerable other declarations of Holy Writ; I cannot hesitate about the true interpretation of the words, or about the expectations which they teach me to form respecting the glory of the latter day.

In this view of the passage I am confirmed by the circumstances which will take place at the close of the Millennium: “Satan will then be loosed out of his prison, and will go forth to deceive the nations, and to gather them together to battle, the number of whom will be as the sand of the sea. And with these he will compass the camp of the saints about, and the beloved city: and fire will come down from God out of heaven to devour them.” Now all this I can understand, on the supposition that there be a succession of saints for a thousand years; because I can easily conceive that hypocrites and apostates may at last arise from among them, just as they did from among the immediate converts of the Apostles: but I cannot possibly conceive, either that Satan should so prevail over saints that are brought down from heaven, as to occasion them at last to be cut off by fire from heaven; or that, though preserved faithful to their God, they should ever be subjected to such assaults from men and devils. We are told expressly, that “the sun shall not light on them, nor any heat,” and that “they shall have no more sorrow, or crying, or pain:” and therefore I cannot but conclude, that they shall be with Christ in Paradise, till they shall come forth at the last day to be reunited to their bodies, and to possess both in body and soul the inheritance provided for them from the foundation of the world.]

With such a view of the first resurrection, we are prepared to contemplate,

II.      The blessedness of those that shall have a part in it—

“Blessed and holy” will they all be; and that too in a pre-eminent degree above the saints of other ages:

  1.      Their views will be more enlarged—

[Our light far surpasses that of the prophets: insomuch that the least and meanest of the saints under the Christian dispensation excels in that respect even the Baptist himself, who was greater than all the prophets: and amongst ourselves, some have far deeper and richer views of divine truth than others. But in that day, the great mystery of redemption will be exhibited in far brighter colours than it has yet been. Not that any fresh revelation will be vouchsafed to men; for I conceive that the canon of Scripture is closed: but there will be a more abundant measure of the Spirit poured out upon them, revealing to them the Saviour, in all “the brightness of his glory,” and in “the incomprehensible wonders of his love:” “the light of the moon will be as the light of the sun, and the light of the sun seven-fold, as the light of seven days, in the day that the Lord bindeth up the breach of his people, and healeth the stroke of their wound.”]

  2.      Their graces will be more vigorous—

[They will be “blessed and holy;” and blessed, because holy. This indeed will be a necessary consequence of the foregoing; for the more “any man beholds the Saviour’s glory, the more will he be changed into the same image, from glory to glory, by the Spirit of our God.” The whole vineyard of the Lord will then be watered more abundantly; and such “showers of blessings” will be poured out upon it, that every plant in it will grow, and “be fruitful in all the fruits of righteousness, to the praise and glory of our God.” We may form some idea of their state from what is recorded of the saints on the day of Pentecost: what exalted piety did they manifest towards both God and man! So will it be also in that day: “for brass they will have gold, and for iron silver, and for wood brass, and for stones iron:” and that prayer of the Apostle will in a more ample measure be answered to them; “The God of peace, that brought again from the dead the Lord Jesus, that great Shepherd of the sheep, through the blood of the everlasting covenant, will make them perfect in every good work, to do his will, working in them that which is well-pleasing in his sight, through Jesus Christ.”]

  3.      Their consolations more abundant—

[As their communications from God will be increased, so will their fellowship with him be more intimate and abiding. Their communion with each other also will be most profitable and endearing. Wherever they turn their eyes, they will behold a brother, or a sister, a partaker of the same faith, an heir of the same glory. If even now the communion of the saints be so sweet, that it is almost a foretaste of heaven itself, what will it be in that day, when the loveliness of each, and the disposition of all to exercise the principle of love, will be so greatly augmented? And what will the ordinances be in that day? What, but “the very gate of heaven?” Methinks, the pentecostal outpouring of the Spirit will then be a daily occurrence; and the language of earth be like that of heaven, one continued effusion of praise and thanksgiving. The descriptions given of that period in the Scriptures are precisely similar to those which are given of heaven itself; because the state of the Church then will be an emblem, and an earnest of heaven. So happy will they be in their intercourse with God, that “the sun will be no more their light by day, neither for brightness will the moon give light unto them; but the Lord will be unto them an everlasting light, and their God their glory.”]

  4.      Their progress more easy—

[“Satan will then be bound, and sealed up in the bottomless pit, so that he can have no access to harass and deceive them.” Now it is well known, that this subtle enemy presents more formidable obstacles in the Christian’s way than all other enemies together; as the Apostle says, “We wrestle not with flesh and blood, but against principalities and powers, and spiritual wickedness in high places.” How rapid then will be the progress of those who have not this tide to stem, and at the same time are carried forward by breezes the most favourable that heaven can bestow, and amply sufficient to fill all their sails! To this subject we may well apply that beautiful description which the Prophet Amos has given of that period; “Behold, the days come, saith the Lord, that the ploughman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop wine, and all the hills shall melt:” for in a spiritual, as well as temporal view, so fruitful shall be the seasons, that the blessings of heaven shall almost supersede the labours of cultivation. And all who are bending their course heavenward will fly with the celerity of “doves to their windows,” and without interruption, as the clouds of heaven.]

  5.      Their prospects more glorious—

[Breathing thus, as they will do, the atmosphere of heaven, they will be ever ready to take their flight, and to wing their way to their celestial abodes. From the top of Pisgah they will view their promised inheritance: and when the Lord Jesus says, “Behold, I come quickly,” the united cry of all will be, “Amen: even so, come Lord Jesus.” In a word, their whole spirit and deportment will evince the presence, and the reign, of Christ in all their souls.]

  APPLICATION—

But may not this period be anticipated? May we not at least have the commencement of it amongst ourselves? Yes, surely we may. We may assuredly enjoy the dawn of that light, which they will behold in its meridian splendour. With a view to assist you in the noble enterprise of forestalling and anticipating that blessed day, I would say,

  1.      Improve the privileges which you do enjoy—

[These, let me say, are equal to any that have been enjoyed since the apostolic age: for the light of the Gospel shines with a splendour unknown to former ages, and is diffusing its rays to an extent which but a few years ago no human being could have contemplated. Satan indeed exerts his utmost efforts to obstruct the progress of divine truth; but he cannot succeed: he is foiled in almost every attempt; and his kingdom trembles to its centre. I need go no farther than to you, my brethren, in proof of what I have asserted. You see how the Lord Jesus Christ is extending his empire, amongst yourselves, as well as in the world at large: and therefore you have every encouragement to fight under his banners, and to expect a successful issue of your warfare. It is worthy of observation, that the saints of the millennial period have no distinction above you, except that “they shall reign a thousand years;” for over you “the second death shall have no power,” any more than over them: and you, as well as they, are “priests of God and of Christ.” Improve then, I say, your privileges, and seek to attain the graces that will distinguish them: they are characterized by their freedom from the pollutions of the world, and by the fidelity of their adherence to Christ. “Be ye then faithful unto death; and know assuredly that God will give you the crown of life.”]

  2.      Look forward to a still better resurrection—

[We are ready to envy the millennial saints: but think how much more glorious a resurrection awaits you, than can possibly be enjoyed by embodied souls on earth! They will of necessity be subject to infirmities, even in their best estate: but in a little time you shall be as free from all infirmity as the angels around the throne of God: your souls shall be altogether perfected after the Divine image, and “your bodies be made like unto Christ’s glorious body, according to the mighty working whereby he is able even to subdue all things unto himself.” Then “shall you be ever with the Lord,” and possess in all its fulness the complete fruition of your God. Look forward with joy to that blissful period; and in the mean time, “Comfort ye one another with these wordsc—.”]

MMDXXVIII

THE DAY OF JUDGMENT

  Rev. 20:11–15.

I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them. And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works. And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works. And death and hell were cast into the lake of fire. This is the second death. And whosoever was not found written in the book of life was cast into the lake of fire.

WE are not to imagine that the mysterious parts of Scripture are unworthy of our most attentive perusal: for though we should not succeed in our endeavours to comprehend all that is contained in them, we shall find much that is plain, intelligible, and important. The chapter before us speaks of a resurrection of all the martyred saints to reign with Christ on earth a thousand years: it informs us also that, at the expiration of that period, Satan shall be loosed from his confinement, and prevail against them, deceiving many, and destroying many. It tells us moreover, that God, determining to execute vengeance on that deceiver of the nations, and on such ministers as have been his instruments, and upon all those who have been deceived by them, will then come to judge the world in righteousness.

We apprehend this reign of Christ on earth, though not improbably attended with occasional manifestations of himself as on Mount Tabor, will be chiefly figurative: but, without dwelling on the points that are of difficult interpretation, and which events alone will with certainty explain, let us attend to the instruction here given us respecting that in which we are all so deeply interested, the solemnities of the day of judgment. In these we may notice,

I.      The appearance of the Judge—

[Christ is the person who shall judge the world: and he is here, as elsewhere on the very same occasionb, declared to be “God,” as well as man, Emmanuel, God with us. His being seated on a “throne” denotes, that from his decisions there will be no appeal, but that, sanctioned as they will be by the authority of the King of kings, they will be final and irreversible. Nor is it without design that the throne is described as “white,” seeing that it will exceed the meridian sun in brightness, nor ever be sullied by the smallest instance of partiality or error.

The idea of “earth and the heavens that surround it, fleeing from before his face, and no place being found for them,” is calculated to impress our minds with the most awful sense of his majesty and glory. This guilty globe was once the place of his residence, till its impious inhabitants rose up against him with one consent, and put him to death. But in that day, as though it was conscious of its own desert, it will flee from his presence; nor will any place be found for this theatre of sin to exist any longer in its present polluted state.]

II.      The persons that shall be summoned to his tribunal—

[Not only at the deluge, when the whole world was drowned, but since that time, millions, who, for mercantile or hostile purposes, have traversed the mighty waters, have found their graves in the bosom of the ocean. But at the last day, “the sea shall give them up;” “death” also shall surrender up the bodies that have long since mouldered into dust, and “hades,” or the invisible world, shall deliver up the souls that have long abode in happiness or misery. All who have ever lived upon the earth, whether “small or great, shall stand before the tribunal of their God.” The God that formed them out of nothing will collect with ease their scattered atoms, and reunite them to their kindred souls. Every one shall appear in his own proper body, nor shall he be able either to withstand the summons, or elude the search. The king and the beggar, the sage philosopher and the child that died ere it saw the light, shall be no otherwise distinguished, than as they are classed with the righteous or the wicked.]

III.      The rule of judgment—

[Various “books shall then be opened” to serve as grounds of the Divine procedure. The book of God’s law, originally inscribed on the hearts of our First Parents, and still not wholly effaced even from the minds of heathens, will be the rule by which they shall be judged, who never saw the light of revelation. The book of the Gospel, wherein the mysteries of redemption are unfolded to our view, will be the touchstone by which our faith and practice shall be tried. The book of conscience too, which now omits many things, or grossly misrepresents them, will then give a juster testimony to our conduct: for then it will be a perfect transcript of another book that shall be opened, namely, the book of God’s remembrance. In this, every action, word, and thought, was faithfully recorded by the unerring hand of God himself: and every purpose, desire, or motive, shall have an influence on his decision to enhance our happiness or augment our misery.

There is yet another book, particularly specified in the text, “the book of life.” This is none other than the book of God’s decrees, wherein were written from the foundation of the world the names of his elect. And as the other books will be opened in order to vindicate the equity of his decisions, so will this, in order to display the sovereignty of his grace. Twice is this book mentioned in the text; but twice also is it declared, that all “shall be judged according to their works:” while therefore we honour God’s electing love, we must carefully dismiss every thought that may disparage his remunerative justice. Though to God’s election the saints will be indebted for their salvation; the wicked will never perish through any influence of reprobation: their happiness men will owe to him; their misery to themselves alone.]

IV.      The sentence that shall be executed—

[Nothing is expressly mentioned in the text respecting the sentence of the righteous; though it is evidently implied, that they, having their names written in the book of life, shall have a very different end from that of the ungodly. Yes; to them there is no condemnation; they shall never perish, but shall have eternal life. If indeed God should judge them by the strict tenour of his law, they must perish: but he views them as clothed in the Redeemer’s righteousness; and accepts, for his sake, not their persons only, but their services, treasuring up their tears in his vial, and noticing their very desires in order to a future recompence.

As for those whose names are not written in the book of life, their state will be inexpressibly awful. They, together with “death and hell,” the present receptacles of the damned, shall be “cast into the lake of fire;” in order that, except in that place, there may not remain any vestige of sin or misery in the whole creation. This is emphatically called “the second death.” The pangs of dissolution are often great, and the consequent separation of soul and body very distressing: but the anguish attendant upon these is a very faint emblem of the torments that shall be endured in that state of separation from God, in the lake that burneth with fire and brimstone.

Nor will the ungodly have any just reason to complain that their names were not written in the book of life, since they never desired to be there registered, nor ever regarded the Lamb of God, who alone could inscribe their names therein.]

  INFER—

  1.      How needful is it to secure an interest in Christ!

[We all are hastening to his judgment-seat; nor will and thing avail us there but an interest in his blood and righteousness — — — By the law we are all condemned; but by the Gospel we may all have life — — — Let us then not waste all our time in seeking the things that perish with the using; but rather secure an inheritance that shall never fade, and that shall continue when all earthly things shall be dissolved.]

  2.      How carefully should the professors of religion take heed to their ways!

[All must be judged according to their works, the quantity of which as well as the quality, will make an essential difference in our state. Every hour, as it passes, wings its way to heaven, and records the manner in which it was spent. We are, in fact, dictating daily our own sentence, and determining the measure of our own happiness or misery. Let us then frequently ask ourselves, what the last hour has recorded respecting us; and whether we shall be glad to see the transactions of it brought forth as evidences at the bar of judgment? God help us to bear this in mind; and so to pass our few remaining hours, as we shall wish we had passed them, when we shall be standing naked before his tribunal!]

MMDXXIX

THE HEAVENLY GLORY

  Rev. 21:1–6.

And I saw a new heaven and a new earth: 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 they 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 upon 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.

THIS passage is supposed by some to refer to the millennial period. And it is certain that that period is elsewhere spoken of under the image of new heavens, and a new earth. But others interpret it as relating to the eternal world; which sense accords best both with the text and context. Of the millennial era, it cannot be said that then “all tears shall be wiped away from our eyes, and that there shall be no more death;” for most distressing times will follow it; and, after it, death will proceed in its work of desolation with uninterrupted sway. Moreover, as the state of the wicked in the day of judgment is spoken of in the preceding context, it is reasonable to suppose that the state of the righteous should be mentioned also; whilst, if it be not adverted to in this passage, it is omitted altogether, notwithstanding this book of revelation was intended to make known the future destinies of the Church, as well as of the world, to all eternity. Understanding therefore the vision as relating to the eternal world,

I will proceed to consider,

I.      The vision itself—

The Apostle saw “a new heaven and a new earth; the first heaven and the first earth having passed away: and, in that new creation, there was no more sea;” all storms and tempests having ceased, and all occasions for tumultuous agitations having for ever vanished.

He saw also the holy city, new Jerusalem, that is, a model of it, “coming down from God out of heaven:” and this city was in all respects fitted for the habitation of the most high God in the midst of all his redeemed people; “its foundations garnished with all manner of precious stones;” “its walls great and high,” “its gates of pearl,” “its streets of pure gold;” and “God himself and the Lamb enlightening it with their glory.” In a word, it was fully “prepared for its glorious inhabitants, as a bride adorned for her husband.”

This vision seems to have been somewhat of the same kind with that which had formerly been given to Peter, when “a great sheet, filled with all manner of living animals, descended to him from heaven.” But together with it “he heard a great voice out of heaven,” proclaiming to him the blessedness of those who should inhabit that holy city. And this calls for our more particular attention.

We see here,

  1.      The source of that bliss—

[God dwelt, by a visible symbol of his presence, in his tabernacle and temple of old. He was in a peculiar manner the God of Israel; and they were in a peculiar manner his people. In his Church, and amongst his true Israel, he dwells also at this time; manifesting himself to them as he does not unto the world; and communicating to them a fulness of all spiritual blessings. And as by this glorious distinction his people of old were elevated above the heathen, so are his spiritual Israel now distinguished above all other people upon the face of the earth; possessing a knowledge of God’s will, an enjoyment of his presence, a sense of his love, and an experience of his power, which no other creature out of heaven does, or can possess.

But in heaven God displays all the full radiance of his glory. He is seen there, not in a mere symbol, like the bright cloud, nor through the dim vision of faith; but clearly, as with our bodily organs we behold the sun in the firmament. Nor are his communications there any longer partial, scanty, and occasional; but constant and full, according to the measure of every one’s capacity to receive them.

The consciousness which every one will then have of his interest in God; of the relation which he bears to him; and of the indissolubleness of that bond which has united him to God; O! what a source of joy will this be! But on a subject like this, “we only darken counsel by words without knowledge.” We have no conception of the presence of God. A new-born infant is not less capable of appreciating the sublime exercises and enjoyments of spiritual perception, than we are of comprehending the felicity of beholding God face to face.]

  2.      The perfection of it—

[The negative felicity of heaven comes more within the grasp of our feeble minds. We know here, by sad experience, what pain and sorrow mean: and frequent are the occasions on which tears flow down our cheeks. Death too, that king of terrors, warns us of the pains which we shall speedily endure in our conflicts with him. This whole world is little else than a vale of tears. At best it is a checquered scene, and sorrows are continually intermingled with our joys. But in heaven there will be no more pain, or sorrow, or crying: our happiness will be uninterrupted, and without alloy. Nor will there be any termination of it; for “there will be no more death.” Whatever tears bedewed our cheeks in our departing hours, they will all be wiped away by God himself; who will, from the instant of our entrance into his presence, seat us on his throne, and put a crown of pure gold upon our head, and invest us with all the glory and felicity of his kingdom. When joy and gladness have thus taken possession of our souls, not only will “sorrow and sighing flee away,” but all occasion for them, all scope for the exercise of them, will vanish for ever. O beloved, what a state will this be! Would to God we were able to speak of it as we ought! But we feel the subject far too great for our feeble grasp.]

Lest this vision should appear to exceed what will ever be realized, let me draw your attention to,

II.      The confirmation of it—

“God, in giving us his covenant, confirmed it with an oath, in order that we might have the stronger consolation:” so here, he confirmed this vision to the Apostle by an audible voice, declaring that the things which he had seen,

  1.      Were really true—

[“Behold, I make all things new. Write; for these words are true and faithful.” God would have this vision recorded for the benefit of the Church: nor would he have any part of it doubted: for every thing which had been spoken respecting it was true, and might be fully relied on.

Now this at first sight appears to have been superfluous: but it was in reality no more than what our necessities required. When the soul is bowed down with pains and sorrows, it needs support: and there is no support equal to that which this vision affords. Our trials are but for a time: and eternity is near at hand: and the very troubles which we are called to endure, are subservient to our best interests, and conducive to the augmentation of our happiness to all eternity. Look at the saints of old, and see what supported them in all their trials. What enabled the patriarchs, Abraham, Isaac, and Jacob, to leave their country and kindred, and to live as pilgrims and sojourners on the earth? “They looked for a city which hath foundations, whose builder and maker is God.” What enabled the martyrs of following ages to sustain their accumulated afflictions? They “looked forward to the resurrection,” when they should possess “a better and an enduring substance.” It is to that period that our blessed Lord teaches us to look, as affording us a rich compensation for all that we can now endure for his sake. And it is the prospect of that time which reconciles all the Lord’s people to the diversified afflictions of this present life. Hence it was necessary that we should have the fullest testimony respecting the certainty and the excellency of that future state.

Know then, that state does indeed await you: know, that “light is sown for the righteous:” and “though weeping may endure for a night, joy will come in the morning.”]

  2.      Were in actual existence—

[The voice which attested the truth of these things, added also, “It is done.” The very glory of which the vision spake, is actually begun. Thousands and millions are already in possession of it. What a blessed thought, to those especially who have been bereaved of pious friends or relatives! They are already joined to the general assembly and Church of the first-born: their spirits are already perfect; perfect in purity, and perfect also in felicity. Think of the dying thief, when, on the very night of his crucifixion, he was received into the presence of his Lord in Paradise! We wonder not that “Paul desired to depart and to be with Christ,” accounting that infinitely better than the happiest state on earth. Nor do we wonder that he made light of every thing which stood between him and the consummation of his bliss; and longed for the dissolution of his earthly tabernacle, that he might have it reared anew in that better worldi — — — Let us only think how near we are to that blissful state, and nothing will be able to damp our ardour, or retard our progress, in the pursuit of it.]

  CONTEMPLATE heaven, then, I entreat you: contemplate it,

  1.      As an object of pursuit—

[What is there in the whole universe that is worthy to be put in competition with it? O! blush that you can have your heart engaged about the vanities of time and sense, and that these eternal realities occupy so little of your attention — — —]

  2.      As an object of expectation—

[Can you really believe that the Lord Jesus Christ has given you a title to this blessedness, and ever be weary in the pursuit of it? The wonder is, how you can be content to live in this poor wretched world, when there is such blessedness awaiting you at your departure from it. Go and survey it from day to day: take Pisgah views of it: anticipate it: get such a sense of God’s presence with you, as shall be a foretaste of it: and be daily “looking for and hasting unto the coming of the day,” when you yourself shall be privileged to say, “He hath made all things new.”]

  3.      As an object of actual fruition—

[Ask of “those who came out of great tribulation, and washed their robes, and made them white in the blood of the Lamb, and are now in the immediate presence of their God:” ask them, Whether they regret any labours or sufferings which they ever endured in their way to that bliss. Ask them too, How, with God’s help, they would live, if they were again permitted to begin their course on earth? Ask yourselves too, what thoughts you will have of your present conduct, if ever you should reach those realms of bliss? These will be profitable considerations to you: they will place all present things in their just point of view: and will aid you greatly in running the race that is set before you.]

MMDXXX

GOD THE LIGHT AND TEMPLE OF THE NEW JERUSALEM

  Rev. 21:22, 23.

I saw no temple therein: for the Lord God Almighty and the Lamb are the temple of it. And the city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof.

“GLORIOUS things,” says the Psalmist, “are spoken of thee, thou city of God.” This was true of Jerusalem, as it existed in the days of David: but far more applicable is it to the new Jerusalem, which yet remains to be built, at a period that is fast approaching; the foundations of which, indeed, have been already laid these eighteen hundred years! Whether it is of that city that St. John is here speaking, or of heaven itself, has been, and still is, a subject of controversy amongst Christian divines. It is not without a great appearance of truth that this whole vision is considered as referring to the millennial age: for “the holy city which St. John saw, the New Jerusalem, came down from God out of heaven;” and therefore could scarcely be heaven itself. Its foundations, and walls, and gates, are described by the very terms which are confessedly and exclusively applied by the prophets to the Church which shall be established at that period: and the flocking of all nations, with their kings and all their wealth, to this city, is the very event predicted in all the prophecies, as now fast approaching, and as ordained to continue for a thousand years. On the other hand, it is not without strong reason that others interpret this vision as relating to heaven itself: for the order of prophecy seems to require it. The day of judgment, and the punishment of the wicked, having been foretold in the preceding chapter, it seems reasonable to expect that the felicity of the saints should be next described: and to come back from the day of judgment to the millennium, is to introduce confusion, where we should naturally expect to find order; and to cast a needless veil over prophecy, which, in itself, is necessarily involved in much obscurity. It is also said by these persons, that some of the expressions which are applied to this city—such as, that “there is no night or death there,” and that “all former things are passed away”—appear to determine the sense of the whole as pertaining, not to this world, but the next. But perhaps the exclusive application of the subject is not right on either side: for it is indisputable, that the prophecies in general have different periods of accomplishment. Numberless passages had somewhat of a literal fulfilment in the Jewish state, and afterwards a spiritual accomplishment in the apostolic age; and are still to receive their full and final accomplishment at a period yet future. And sometimes these different events are so intermixed (as in our Lord’s description of the day of judgment, which was shadowed forth by the destruction of Jerusalem), that you are necessitated to separate them according to the terms by which they are designated, rather than by any broad line of distinction observable in the prophecies themselves. Whilst, therefore, we suppose the state of the glorified Church to be primarily intended, we apprehend that its glory is considered as commenced on earth, and completed in heaven: for, in truth, the millennial age will be heaven, as it were, begun; and the heavenly glory will be the reign of Christ and of the saints consummated.

Understanding then our text in this view, I shall explain it,

I.      In reference to the millennial age—

The voice of Scripture, whether in the Old Testament or the New, declares, that the period which is usually called the millennium will be a season of universal piety and most transcendent bliss. In this light it is described in my text: the saints being then pre-eminently distinguished by,

  1.      The spirituality of their devotion—

[In the Jewish Church, there were, a material temple, a visible glory, and splendid ordinances; and by these was God chiefly honoured; though, in comparison of real piety, even then the outward ceremonies were of no account. But, under the Christian dispensation, the place and manner of approaching God are matters of comparative indifference: the spirit with which he is approached is the all in all. Even now, at this time, God and the Lamb may be said to be the temple of our Jerusalem, by reason of the near access which his people enjoy to the more immediate presence of their God. But, in that day there will be such an abundant effusion of the Holy Spirit upon them, that they will be brought into far nearer communion with God than has fallen to the lot of believers, either in past ages or at the present time. So devout will be their worship, that they themselves will be, as it were, the sacrifices that shall be offered, yea, and the priests too, that offer them; whilst the Lord Jesus Christ will be the altar on which they are presented; and the Holy Spirit, the fire that will inflame their souls, and cause odours of a most grateful smell to ascend to heaven; their prayers and praises going up at the same time as incense before the mercy-seat, and God manifesting his acceptance of the services that are so offered. Then will be experienced, in all its fulness, that mutual indwelling of God in man, and man in God, of which the Scriptures so frequently speak, and which is surpassed only by the union of the Sacred Three in one glorious and eternal Godhead.]

  2.      The sublimity of their joy—

[Under the Jewish dispensation, much stress was laid on worldly prosperity; which, in fact, constituted a very considerable portion of the blessings that were promised to God’s obedient people. The influences of the sun by day, and of the moon by night, were engaged to them for their good, that no earthly comfort might be lacking to them. But, in the millennial Church, there will be no need either of the sun or of the moon to shine upon it, since “God himself and the Lamb will be the light thereof.” There will be wonderful discoveries of God to their souls, and such manifestations of the Saviour, as now we have no conception of; so that the saints will be superior to all earthly joy; their delight in God being as great as mortality itself can either exercise or endure. Of this the prophets speak most copiously, and with the utmost plainness, particularly specifying that THIS is to distinguish the millennial age: “The light of the moon shall be as the light of the sun, and the light of the sun be seven-fold, as the light of seven days, in the day that the Lord bindeth up the breach of his people, and healeth the stroke of their wound.” In another place, speaking expressly of that period, he uses yet more closely the very language of my text: “The sun shall be no more thy light by day, neither for brightness shall the moon give light unto thee: but the Lord shall be unto thee an everlasting light, and thy God thy gloryi.” So again, in another place, with still greater force he says, “Then the moon shall be confounded, and the sun ashamed, when the Lord shall reign in Mount Zion, and before his ancients, gloriously.” In the whole of this we cannot but see, that, as knowledge will be marvellously increased in relation to heavenly things, so also will be the happiness of those who are instructed in them. Even at the present hour there are some persons who are thus favoured with the manifestations of God and of Christ to their souls; but at that day “the knowledge and enjoyment of the glory of the Lord will cover the earth, as diffusively and as deeply as the waters cover the sea.” And, whereas it is thought that the expressions of St. John respecting there being “no pain in that city, and no night there, and no death,” are too strong to be applied to the millennium, I must say that these very expressions are, in fact, cited from the Prophet Isaiah, who says of the millennial Church, “Thy sun shall no more go down, neither shall thy moon withdraw itself; for the Lord shall be thine everlasting light, and thy God thy glory.”]

In somewhat of a similar, though doubtless a more exalted, sense, the words before us may be explained,

II.      In reference to the heavenly state—

In this view they may be understood as intimating,

  1.      That all external mediums will then be abolished—

[We must not forget, that the whole of this is, if not a literal citation from the Prophet Isaiah, yet so exactly corresponding with his words, as to be in fact his language; in which he conveys truths relative to the Christian Church in terms taken from things existing in the Jewish Church; and that, consequently, we must refer to the Jewish Church for our explanation of them. Now, under the Mosaic dispensation, the temple and ordinances were the necessary means of approaching God, and of obtaining acceptance with him. But in heaven they will be altogether superseded. There will be no need of the word to inform us, or of ministers to instruct us, or of ordinances whereby to serve God. As the Jewish ordinances, in comparison with the simpler worship of the Christian Church, were mere “beggarly elements,” so the Christian ordinances will be of no account in the eternal world, by reason of the intimate and immediate communion which we shall then have with God. The high-priest within the vail had no sight of God in comparison of what we shall have; nor had the Disciples, who beheld Christ transfigured on the holy mount, any conception of his glory, in comparison of that with which our souls shall be filled, when we shall behold him face to face. Now, we are in a measure dependent on others, as “helpers of our joy:” but then, not all the angels in heaven can augment our enjoyment of God; nor can all the fallen angels in hell impede it. Our knowledge of God and of Christ will be clear, certain, continued; for we shall “see them as we are seen, and know them even as we are known.”]

  2.      That all created glories will be eclipsed—

[The stars, which afford a brilliant light by night, are no longer visible when the sun is risen, because its radiance has extinguished their fainter beams. Thus the light which has been afforded by Prophets, or Apostles, or common ministers, will be to us no brighter than a glow-worm, when He will be then seen by us, not through the slow inductions of reason, but by an intuitive perception of his glory: and the Lord Jesus Christ, in all the glory of his person, and in all the wonders of his love, will be made clear to us, as the sun at noon-day. The angels who abide around the throne have not a more distinct view of the Godhead, nor a clearer conception of his perfections, his purposes, or his works, than we shall have, when once we are admitted to those realms of bliss; every one of us being filled according to the measure of the gift of Christ, and filled according to the utmost extent of our capacity.]

  BEHOLD, then,

  1.      What enjoyments we should now affect—

[I am no enemy to the pleasures of sense, when they are pursued with moderation, and enjoyed with a due subserviency to the interests of our souls: for we are expressly told, that “God has given us all things richly to enjoy.” But we are born for higher things than this world can afford us. Not even the sun or moon, nor any creature-comforts whatever, should so fascinate us with their charms, as to hear any comparison with those sublimer enjoyments which God has ordained for us, in communion with himself, and with his dear Son Jesus Christ. Would to God that we all acted up to our professions in this respect! We are too prone to rest in external things, instead of aspiring to the possession of God and his Christ. Our worship is, for the most part, of too formal a cast, and our happiness is too much blended with what is carnal. To soar above the world to God, and to apprehend Christ himself, with all the heights and depths of his love—alas! alas! this is an attainment possessed by few, and even by them only at some more favoured seasons. But we should rise more above the things of time and sense: we should go forth with more ardour to our God and Saviour: we should soar more to heaven, and refresh ourselves with draughts of living water from the fountain-head. I pray you, brethren, be not satisfied with any thing that this world can bestow. Be not satisfied without bright discoveries of the Divine glory; and especially of “the glory of God, as shining in the face of Jesus Christ:” let your fellowship with the Father, and his Son Jesus Christ, be daily more familiar: and let every communication you receive from them cause you to pant after yet more abundant blessings at their hands, till you shall be satisfied in their presence, wherein alone will be found the fulness of joy for evermore. Let God and the Lamb be your heaven upon earth; and they shall be both your temple and your light to all eternity.]

  2.      What is the true state of the believing soul—

[Truly, with him the millennium is begun; yea, and heaven is begun also: for where God and the Lamb are our temple and our light, there is the millennium, and there is heaven. And is it I who say this? Saith not the Scripture the same? Yes; respecting the whole body of believers it saith, “Ye are come (not, ye shall come, but, ye are come) unto Mount Zion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, to the general assembly and Church of the first-born that are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, and to Jesus the Mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel.” I know, indeed, that there is yet much amiss, even in the best of men; that their sun is darkened by many a cloud; and their worship debased by much deadness and langour. But still, the believer has “joys with which the stranger intermeddleth not.” He is, in fact, a child, instructed and disciplined, by heavenly exercises, for heavenly enjoyments. He is now tuning his golden harp, whereon he shall play before the throne of God; and rehearsing, as it were, those heavenly songs in which he shall join with all the choir of saints and angels to all eternity. In a word, his knowledge of God, and his enjoyment of Christ, are progressively advancing under all the diversified occurrences of life: and when he dies, he will change his place only, but not his company or his employment. “He now dwells in God, and God in him:” “he is one with Christ, and Christ with him:” and, when taken hence, it will only be, that his union with the Deity may be more entire, and his communion with him more complete.]

MMDXXXI

THE TREE OF LIFE

  Rev. 22:2.

In the midst of the street of it, and on either side of the river, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month: and the leaves of the tree were for the healing of the nations.

THE Scripture represents divine truth to us in terms accommodated to our low and carnal apprehensions. We know nothing on earth so attractive to the eye as pompous palaces, fraught with exquisite workmanship of every kind, and especially of rare and precious stones, and enlivened with the gayest scenes which art and nature can produce. On this account St. John adopts these images to convey to our minds an idea of all that is great and glorious in heaven; having described which as a city unparalleled for beauty, he proceeds to tell us of a river, clear as crystal, that waters it; and of a tree of most wonderful qualities that adorns it.

It is our intention to shew,

I.      What we are to understand by the tree of life—

It should seem that the tree mentioned in the text alludes to the tree of life which was created by God in Paradise—

[Some have thought that St. John alludes to the trees which are mentioned in Ezekiel’s vision: and it must be confessed that there is a striking coincidence of expression in the two passages: but the river of which Ezekiel speaks, and the trees growing on either side of it, represent the Gospel, producing life and fruitfulness wherever it flows: whereas the tree, mentioned in the text, is expressly called “the tree of life;” and is spoken of as growing in the midst of Paradise. Now this is the exact description given us of the tree of life which was formed in Eden: to that therefore we rather suppose the reference to be made; and this idea is confirmed by various other passages, which we shall have occasion to notice.]

In this view Christ himself is intended under this figurative representation—

[The tree of life in Paradise may be considered as typical of Christ. It was a pledge to Adam, that, if he continued obedient to the end of the time appointed for his probation, he should live for ever. And the reason of his being driven afterwards from that tree by cherubims with fiery swords, was, that he might be compelled to seek those other means of acceptance which God had ordained, and which were shadowed forth by the tree of life. As God in later ages destroyed Jerusalem, that his people might not be able to offer their former sacrifices, and might thereby be shut up, as it were, to that great Sacrifice which the others typified; so God dealt with our first parents in the instance alluded to. Christ is to fallen man, what the tree of life was to man in innocence; he is, under the covenant of grace, what that was under the covenant of works; that ensured life to obedience, and Christ secures it to faith in his name. He is God’s pledge to us, that, if we believe on him, we shall be saved: yea, even to those that are in heaven he must be considered as the pledge of their everlasting stability, since it is of his fruit that they eat, and their life is altogether bound up in himf.]

That all may be persuaded to pluck the fruits of this tree, we proceed to shew,

II.      Its transcendent excellence—

It is not in beauty only that this tree excels, but in usefulness. It surpasses all others,

  1.      In its fruits—

[So abundant are its fruits, that all in heaven, and all on earth, may eat of them; yea, if there were as many worlds as there have been, or ever shall be, individuals in the world, there would be sufficient for them all. But its fruits are also various: other trees, however fruitful, bear but one kind of fruit; but this bears “twelve manner of fruits:” whatever is suited to our different appetites, is to be derived from him: pardon, peace, love, joy, holiness, and whatever else a devout soul longeth after, it is all to be found in him, and to be enjoyed through him. Besides, it has this surprising quality, that its fruitfulness is continual: “In every month” we may behold him laden with fruit, as well in the depths of winter, as in the midst of summer; in seasons of the deepest adversity, as well as under the sunshine of prosperity: there never is a moment wherein we shall meet with such a disappointment as Christ experienced: we may at all times go and “sit under his shadow, and find his fruit sweet unto our taste.”]

  2.      In its leaves—

[The leaves of other fruit-trees are, for the most part, worthless: but those of this tree are medicinal, and of most astonishing virtue; they are designed on purpose “for the healing of the nations.” There is no wound, however deadly, but the application of a leaf from this tree will heal it instantly. As a sight of the brazen serpent cured the wounded Israelites, and a touch of our Lord’s garment the diseased woman, so will the efficacy of these leaves be made apparent, whensoever they are applied. Nor is it one single wound that they will cure, but the whole soul, however infected in every part: as the tree, cast into the waters of Marah, healed the fountain itself, and rendered all its streams salubrious, so will a single leaf of this tree restore the most diseased soul to purity and peace. To every believer God will surely make known himself by that name which he has assumed for our encouragement, “I am the Lord that healeth thee.”]

  From hence we may LEARN,

  1.      What use we should make of Christ now—

[We cannot but feel, if we be not altogether “past feeling,” that we stand in need of a Saviour. And behold, what a glorious salvation God has raised up for us! Should we not then apply to this Saviour? Has the Sun of Righteousness arisen with healing in his beams, and shall we not go forth to his light? Is there balm in Gilead, is an almighty Physician therem, and shall we not seek the healing of our wounds? Shall the tree of life be accessible to us at all times, yea, shall the flaming sword be driving us to it instead of from it, and we not go to apply its leaves and eat of its fruit? Let us, whether dying of the wounds of sin, or agonizing through the fiery darts of temptation, go to Christ without delay; for surely virtue shall come forth from him, and heal us all. If he submitted to suffer for us that he might “heal us by his stripes,” and reconcile us to God by his death, “much more, being reconciled, shall we be saved by his lifep.” We may consider him as God’s pledge to us, that, where he is, there shall also his servants be; and that, because he liveth, we shall live also.]

  2.      What enjoyment we shall have of Christ hereafter—

[The words immediately following the text further confirm the sense given to the text itself. Sin entered into Paradise, and a tremendous curse followed it: but into heaven no sin, and therefore “no curse shall ever come:” nothing shall invade the peace, nothing disturb the security, of those who inhabit that glorious city: while the tree of life continues there, all that eat of its fruits are kept from a possibility of falling. O blessed state! All feasting upon the glories of Jesus; and eternity the duration of their bliss! May we all arrive at that Paradise of God, and unite with all the choir of heaven in singing, “Salvation to God and to the Lamb for ever and ever.”]

MMDXXXII

OBEDIENCE, THE WAY TO LIFE

  Rev. 22:14.

Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city.

IN the inspired volume we do not find such a rigid adherence to systematic accuracy as the jealousies of controversial writers have subsequently introduced. The expressions which were used under the legal dispensation have been sometimes adopted also under the Christian dispensation; and the law of faith been delivered in terms nearly assimilated to those which were characteristic of the law of works. For instance, on one occasion, when a young man asked of our blessed Lord, “what he must do to obtain eternal life;” our blessed Lord answered, “If thou wilt enter into life, keep the Commandments.” Now, if this direction be taken without due explanation, it will altogether invalidate the Gospel of Christ, and supersede entirely the whole work which our blessed Saviour came from heaven to accomplish for us. The answer was given in order to convince this self-deluded man, that he neither had kept the Commandments, nor could keep them, perfectly; and that, consequently, he must seek for salvation in the way provided for him in the Gospel. In like manner, the passage which I have just read to you must also be explained according to the analogy of faith. If we were to interpret it as importing, that our obedience to the Ten Commandments would entitle us to heaven, we must set aside all that the holy Apostles have written, and go back to Moses as our only instructor; or rather, I must say, we must consign over to perdition every child of man; since God has declared, that “by the works of the law shall no flesh be justified.” To prevent any such fatal mistake, I will unfold to you,

I.      The true nature of evangelical obedience—

When the commandments are mentioned, we are apt to confine our attention to the Decalogue, i. e. to the Ten Commandments which were written by God upon tables of stone, and delivered to Moses on Mount Sinai. But to us, under the Gospel, is another commandment given, and which is called in Scripture “The law of faith.” To “do God’s commandments” then, we must,

  1.      Believe in the Lord Jesus Christ—

[The same inspired writer, who speaks to us in the text, says, “This is God’s commandment, that we should believe on the name of his Son Jesus Christ.” In truth, till we have obeyed this command, all other obedience, except so far as the mere letter of the commandments, is impracticable; and, if rendered ever so perfectly, would be utterly ineffectual for our salvation. All spiritual obedience is the fruit of faith. We have no strength for it, till we have believed in Christ. It is only by grace received from Christ that we can perform any thing that is truly acceptable to God. A tree destitute of roots might as well produce its proper fruits, and in a perfect state, as we obey the law without the communication of grace from Christ to our souls. He himself has said, “Without me ye can do nothing.”

But, supposing we could of ourselves obey the law, even in its utmost extent, which not the most perfect man that ever lived could do, seeing that “in many things we all offend,”) still we never could atone to God for the sins we have already committed: “after having done all that was required of us, we should still be only unprofitable servantsg.” And therefore we must come to God through Christ, relying wholly on the merits of his death, and pleading only his perfect righteousness as the ground of our acceptance before God. Till we have obeyed this command, we are under a sentence of condemnation; which can never be reversed, but through faith in Christi.]

  2.      Comply with the whole of His revealed will—

[The law of the Ten Commandments is not made void by the Gospel, nor is one of its requirements lessened in any degree. We are as much bound to love God with all our heart and soul, and to love our neighbour as ourselves, as Adam was in Paradise: nor if we have truly believed in Christ, shall we wish any one of its demands to be lowered. We shall see that law to be “holy, and just, and good” in every respect; and we shall pant after, and labour for, a perfect conformity to its every requirement. We shall not be satisfied with a literal observance of its precepts: we shall aspire after the highest possible attainments; and strive, according to our ability, to be “holy as God is holy, and perfect even as our Father which is in heaven is perfect” — — — At the same time, our dependence will not be on our own obedience, but on the finished work of Christ; from a full conviction that there is “no other foundation on which any man can build,” “nor any other name but His whereby any man can be savedl.”]

Having shewn what evangelical obedience is, let me point out to you,

II.      The blessedness attached to it—

To understand this aright, we should look to Adam in Paradise—

[He, whilst he continued in a state of innocence, had liberty to eat of the tree of life, which was to him a sacramental pledge, that, when his obedience should be completed, he should enter into the Paradise above. But when he had sinned, he was debarred from all access to the tree of life; because it could no longer be available for the benefits which, during his state of innocence, it assured to him. He might have ignorantly had recourse to it still as the means of life, if he had continued in Paradise: and therefore God drove him out from thence, and placed cherubims with a fiery sword at the gate of Eden, to prevent him from making any such rash attempt; that so he might be shut up to the salvation which was now revealed to him through the promised Seed.

Now the privilege which he forfeited is, through Christ, renewed to us: or rather, I should say, the privilege which he enjoyed in the shadow, is now imparted to us in the substance. He possessed his by obeying the commandments written on his heart; and we enjoy ours by obeying the commandments revealed to us in the Gospel. He possessed not his by any claim of merit, but by the free and sovereign gift of God: nor do we obtain ours but in a way of sovereign grace. Yet, as in his case, so in ours, the work and the reward are inseparable: and the very “right” conceded to him by works, is vouchsafed to us by faith. The very word which we here translate “right,” is, in another part of the same author’s works, translated “power:” “To as many as received him, to them gave he power to become the sons of God, even to them that believe on his name.” There is between this passage and our text a perfect identity of import. In both cases, access to Christ, as the tree of life, was given by faith; and that access to Christ, and consequent participation of his benefits, was a pledge of eternal life.

True, in order to a full enjoyment of the final reward, there must be, as in Adam’s case, an obedience also to the moral law. But, in both cases, the reward is ultimately and equally of grace. What would have been vouchsafed to him without a Mediator, if he had continued obedient to God’s commands, will be vouchsafed to us through a Mediator, notwithstanding our past disobedience; provided we comply with the requisitions of the Gospel, by a life of faith, and by a life of holiness.]

In both cases, obedience is equally a condition of eternal life—

[Persons are apt to take offence at the word condition. But the word is proper or improper, according to the sense we annex to it. Strictly speaking, obedience would not have given to Adam in Paradise any claim to heaven, any further than heaven had been promised to him as a reward, in the event of his continuing faultless throughout the whole period appointed for his probation. But to a person seeking salvation by the law, it would actually give ground for boasting, because he would demand salvation as a debt. But under the Gospel, however obedient we be, our hope of salvation is founded on Christ alone; and to all eternity must the glory of it be given to him alone. Hence, when we speak of obedience as a condition of eternal life, we mean no more, than that without it no salvation can be attained; obedience being the necessary fruit of faith, and the only possible evidence of our meetness for heaven. In this, its true and only proper sense, we most cordially adopt the language of our text, and say, “Blessed are they that do his commandments, that they may have a right to eat of the tree of life, and enter in through the gates of the city.” Whatever was accorded to Adam in Paradise, during his obedience to the law, shall be vouchsafed to us, if we be obedient to the Gospel. Was he strengthened and comforted by the tree of life? so shall we be, by a life of faith on Christ Jesus, who is the tree of life which beareth twelve manner of fruits—the summer-fruits of prosperity, and the winter-fruits of adversity, according as the necessities of his people shall require. And, as the heavenly Paradise would have been his; so will that city, described in the foregoing chapter, be ours, with the freest participation of all its riches and of all its honours.]

  APPLICATION—To all then I SAY,

  1.      Perform your duties—

[Come to Christ, every one of you, as sinners, that you may be saved from wrath through him——And endeavour to live altogether to His glory, shewing forth, in all things, your faith by your works — — —]

  2.      Enjoy your privileges—

[Go to the tree of life; take of it freely; and eat of it every hour of your lives. You are told, that “the very leaves of that tree are for the healing of the nations.” What then shall its fruits be? Verily, a life of faith in the Son of God, as having loved you and given himself for you, shall richly supply your every want; and be not a pledge only, but a foretaste also, of heaven itself. And go now, and survey the heavenly city, its foundations, its walls, its gates of pearls, its very pavement of the purest gold: it is all yours; yours by “right,” by title, by the strongest of all possible claims—the promise and the oath of God. Live in expectation of it now, and you shall soon enjoy it for evermore.]

MMDXXXIII

CHRIST THE MORNING STAR

             Rev. 22:16.

I am the root and the offspring of David, and the bright and morning star.

THE Revelation which had been made to John, contained predictions of an uninterrupted series of events from that time even to the end of the world. They had indeed been made to him through the instrumentality of an angel: but they were nevertheless as certain, as if they had been delivered immediately by God himself; seeing that the angel had received his commission and instructions directly from Jesus, who is “THE LORD OF THE HOLY PROPHETS.” It seems to have been with a view to assure John, together with the saints in all succeeding ages, of the truth and certainty of all that had been spoken, that Jesus gave this description of his own character: in which we may see,

I.      His personal character—

That Jesus was “the offspring of David,” is obvious enough—

[He was to be so according to the Scriptures: and that he was so, both by his father’s and his mother’s side, the genealogies that are given of him expressly affirmc. Indeed Divine Providence so ordered it, that, in consequence of a taxation decreed throughout the Roman Empire in the time of Cæsar Augustus, his reputed father was under the necessity of going up to Bethlehem, to be taxed there: by which means there was a public enrolment of the name of Jesus, (who was born there at that time,) as belonging to the house and lineage of David.”]

But He was no less “the Root” also of David—

[How this could be, was but little understood, till after the day of Pentecost. Jesus did indeed often speak of himself as God; but still his Disciples did not clearly apprehend his meaning. Yet that the Messiah, who was to be “a Child born and a Son given,” was also to be “the Mighty God,” even “God with us,” was fully and distinctly revealed in the prophetic writings. But the most learned of the Jewish Rabbins, when a remarkable prophecy to this effect was adduced from the Psalms by our blessed Lord, were unable to solve the difficulty proposed to them: they could not explain how David’s Son could possibly be David’s Lord. Nor can our modern Socinians ever return a satisfactory answer to our Lord’s question; which can only be answered by acknowledging, that Jesus is God as well as man; the Creator of all things in his Divine nature, though himself a creature according to his human nature. It is in this sense that he was “the Root,” at the same time that he was also “the Offspring,” of David: and to this agree the most decided testimonies of Holy Writ — — —]

Our Lord proceeds to mention,

II.      His official character—

The voice of prophecy announced him as “a Star that should come out of Jacob.” But in our text he designates himself as “the Morning star.” Now it is the office of the morning star, not merely to give light, as others do, but to usher in the day: and in this particular view the title assumed by our Lord should be exclusively considered. We observe then, that,

  1.      By his first rising in the world he introduced the Gospel day—

[Previous to his appearing, there were some faint glimmerings of light, by means of the types and shadows of the Mosaic law: but as soon as he entered on his ministry, he diffused a light around him; dispelling the mists by which the Pharisees had obscured the law, and exhibiting in his own person a perfect pattern of that obedience which the law required. By his death he accomplished the prophecies, and shewed more clearly what were the designs of God respecting the redemption of the world: and by his resurrection and ascension, and sending down the Holy Ghost to testify of him, he gave to the benighted world the light of perfect day. Then he appeared as “the Day-spring from on high,” even as “the Sun of Righteousness, that had arisen with healing in his wingsk”]

  2.      By his rising in the heart he now introduces the day of salvation into the soul—

[That there is to be a manifestation of Christ to the hearts of men, different from any thing that is vouchsafed to the unregenerate soul, is certain: and St. Peter speaks of it expressly as “the day-star arising in our heartsm.” What kind of a manifestation this is, may be conceived from the history of Zaccheus, to whose soul it was made, and who experienced the instantaneous benefits arising from it — — — This change was by no means peculiar to him; it is wrought in all who truly embrace the Gospelo, though, in respect of suddenness, it may greatly vary. The distinguishing effect of this manifestation is, that the glorious character of Christ, which was before hidden from our eyes, is now distinctly seen; and he is embraced, as the most valued treasure of the soulq, the ground of ineffable and eternal joy.]

  3.      By his present light he gives us an assured prospect of yet a brighter day even in this world—

[It is certain that there is a day approaching, when the light now vouchsafed to the Church shall be greatly increased; when “the light of the moon shall be as the light of the sun, and the light of the sun shall be seven-fold, as the light of many days.” This will surely take place in the Millennium, when “the Lord will bind up the breach of his ancient people the Jews, and heal the stroke of their wound.” Then the whole Gentile world also shall be made to behold his glory: and “the knowledge of the Lord shall cover the earth as completely and as deeply as the waters cover the sea.” This idea seems to be peculiarly referred to, inasmuch as the morning-star is the sure forerunner of a brighter state under the influfluence of the rising sun. In this view, all that has hitherto been done for the Church shall be only as the drop before the shower, seeing that the whole world shall form, as it were, but one great temple, which “God himself will fill with his glory, and the Lamb shall be the light thereof.”]

  4.      By his appearing at the end of the world, he will introduce eternal day—

[He tells us that at that period he will “give to his obedient people the Morning star.” Yes, he will come again in his glory, and in all the brightness and majesty of the Godhead: and then will all remaining darkness be for ever banished. Now we “know but in part,” and “see but as in a glass darkly: but then shall we see face to face.” Then all the mysterious designs of God from the beginning will be brought forth to light, together with the reasons of all his dispensations: then will all the perfections of God shine forth with united splendour, not only in the work of redemption as wrought out by Christ, but in the salvation of every individual amongst his people. And how will the wisdom of a life of godliness then appear! — — — Then indeed will be consummated the happiness of man; and God be glorified in all.]

  ADDRESS—

  1.      To those who have never yet beheld the glory of Christ—

[As in the days of his flesh, so in this day, it is not every one to whom the light comes, that duly apprehends it. Satan is yet successful in blinding the eyes of manyy. If you have never yet seen Jesus as “fairer than ten thousand, and altogether lovely,” this is your unhappy state. O pray then that God would open your eyes, and “call you out of darkness into his marvellous light!” Till then you can have no real fellowship with God, nor any hope of acceptance through the blood of Jesus.]

  2.      To those who profess to know and love him—

[Happy is it for you if your profession be justified by your actual experience. But you must remember, that there are many who “say, they are in the light, and yet are in darkness even until now;” yea, they “walk in darkness, and know not whither they go, because that darkness hath blinded their eyes.” Would you know, who are in that state: I answer, All they who, in the midst of a profession of religion, are indulging any of those tempers that are contrary to love and charity. Hear ye this, O ye censorious and uncharitable, ye proud and envious, ye fretful and passionate professors! Talk not of the light ye have in your heads, whilst there is such darkness in your hearts. You must be able to say of your tempers, as well as of your principles, “The darkness is past, and the true light now shineth.” If you cannot appeal both to God and man for the truth of this, deceive not your own souls: for if you are children of light indeed, you must walk in the light, “even as Christ himself walkedc.” But, let such a change be wrought in your whole spirit and conduct, and Christ will surely “give you the morning star,” even the full enjoyment of his presence and glory in the eternal world.]

MMDXXXIV

INVITATION TO COME TO CHRIST

  Rev. 22:17.

And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely.

RICH beyond expression are the blessings held forth to us in the word of life: and as free as light are the invitations given us to partake of them. Not only in the epistles to the seven Churches, and in the other parts of this prophetic book, but throughout the whole Scriptures, is every possible encouragement afforded to the sinners of mankind, to repent of sin, and to “lay hold upon the hope that is set before them” in the Gospel. And here, in the close of the inspired volume, are invitations to us reiterated from every quarter, that we may be prevailed upon to accept of mercy, ere the door of mercy be for ever closed.

Let us consider,

I.      The blessings to which we are invited—

They are here designated by “the water of life.” We will notice them,

  1.      Generally—

[The source from whence this water flows, is no other than the Lord Jesus Christ, the Saviour of the world. In the very chapter before us, “the pure river of the water of life” is said to “proceed out of the throne of God and of the Lamb.” As in the wilderness, the water gushing from the rock that had been smitten supplied the necessities of all Israel; so the Lord Jesus Christ, when smitten with the rod of the law, poured forth the waters of salvation for the benefit of the whole world. He is “the fountain of living watersc;” and whosoever cometh to him, may drink and live for ever. In the chapter before our text, the Lord Jesus Christ declared this to the Apostle John: “I am Alpha and Omega, the beginning and the end. I will give to him that is athirst of the fountain of the water of life freely.” In the days of his flesh, he spoke repeatedly to this effect. To the Samaritan woman, of whom he had asked a draught of water, he said, “If thou knewest the gift of God, and who it is that saith unto thee, Give me to drink, thou wouldest have asked of him, and he would have given thee living watere.” On another occasion, when the people had, according to custom, drawn water from the pool of Siloam, he stood in the place of public concourse, and cried, “If any man thirst, let him come unto me and drink: and out of his belly shall flow rivers of living water.” This latter expression is then explained by the Evangelist, who adds, “This spake he of the Spirit, which they that believe on him should receive.” Now here we have, in a general view, the import of the expression in my text. The Holy Spirit is that water of life which Christ is empowered to bestow: and wherever that blessed Spirit is imparted, there is within the person’s own bosom a principle of life, seeking for vent in all suitable expressions of duty to God; or, as our Lord elsewhere expresses it, “there is within him a well of water springing up unto everlasting life;” to which the Holy Spirit, in all his tendencies and operations, leads us to aspire.]

  2.      More particularly—

[Three blessings in particular I will specify, as granted by our Lord Jesus Christ unto all who come unto him; namely, pardon, and holiness, and glory.

The Lord Jesus will in the first place bestow the pardon of our sins. He is said by the prophet to be “the Fountain opened for sin and for uncleanness:” and all who come to wash in that fountain are cleansed from all their sins. In it even “sins of a crimson dye” are made “white as snowi:” as it is said, “The blood of Jesus Christ cleanseth from all sin.”

For the purposes of sanctification also shall this gift be bestowed: for, by the Prophet Ezekiel, he says, “I will sprinkle clean water upon you, and ye shall be clean: from all your filthiness and from all your idols will I cleanse you. And I will put my Spirit within you, and cause you to walk in my statutes, and to keep my judgments to do them.”

Eternal glory also will he confer upon them: for, when they have “washed their robes, and made them white in the blood of the Lamb,” he will “lead them unto living fountains of waters,” and will cause them to “drink of the rivers of pleasure” which are “at God’s right hand for evermoren.”]

Let us now turn our attention to,

II.      The invitation itself—

Here we cannot but notice the very peculiar urgency and freeness of it—

  1.      The urgency, to overcome reluctance—

[“The Spirit says, Come.” The Holy Spirit of God has undertaken the office of revealing Christ to men, and of bringing sinners to Christ for the remission of their sins. He descended visibly on the day of Pentecost for these ends; and by the ministry of the Apostles, as also by his operation on the souls of men, wrought powerfully upon multitudes, whom he “made willing in the day of his power,” and effectually subdued to the obedience of faith. Thus at this time also is he carrying on the work that has been assigned him in the economy of redemption. In the written word, he speaks to us: by the ministry of his servants, he pleads with us: by the convictions which he fastens on our mind and conscience, he strives with us individually; if by any means he may constrain us to accept the blessings offered to us in the Gospel. His voice to us every day and hour is, “Come,” come to Christ as the Saviour of your soul.

“The Bride also says, Come.” The Bride is the Church, “the Lamb’s wife,” who has experienced in her own person all the blessedness of that salvation which she is so desirous of imparting to all around her. The Church of old addressed her Lord, saying, “Draw me, and we will run after thee:” that is, ‘Draw me, and I will not come alone: I will surely labour to the utmost of my power to make known to others the wonders of thy love, that they also may be partakers of my felicity, and unite with me in honouring and adoring thee.’ Thus the Church does in every age. She is “the pillar and ground of the truth,” supporting it firmly in the world, and exhibiting, as by public inscriptions that are visible to all, the glory and excellency of the Gospel salvation. She then unites with the Spirit of God in saying to all around her, “Come:” Come to Jesus and see what a Saviour he is. See in me what he both can and will do for you also; however far off you may now be, you may draw nigh to him with a full assurance of acceptance with him; and though now “aliens from the commonwealth of Israel, and strangers from the covenants of promise, you may become fellow-citizens with the saints and of the household of God.”

“Let him also that heareth, say, Come.” Those to whom the foregoing invitations are announced, should unite their efforts to make them known, and to induce every creature under heaven to accept them. Think not, brethren, that you have performed your duty when you have heard these invitations from the lips of your minister; no, nor when you have yourselves complied with his advice. You are all to be preachers in your own circles; all to repeat to your friends and relatives, your families and dependents, the glad tidings which you hear of a free and full salvation; and, with one heart and one voice, should join in saying to all around you, “Come, come, come.” This was the conduct of Andrew and of Philip, when they had found the Saviour; and this must be the conduct of us all, in our respective spheres.]

  2.      The freeness, to counteract despondency—

[We are all invited to “take of the water of life freely.” If we are “athirst,” we are the very persons whose names, if I may so speak, are especially written on the cards of invitation. Indeed, if our names had been expressly recorded in this passage, we should not have had a thousandth part of the assurance of God’s willingness to accept us that we now have; for there might be other persons of our name: but no mourning penitent in the universe can err in tracing his name in the designation that is here given.

It may be, however, that some may say, ‘I am not sufficiently athirst to be able to appropriate to myself this character. I should be glad indeed to obtain mercy of the Lord; but I do not pant after it as the hart after the water-brooks, and therefore I have not in myself the qualification that is here required.’ To counteract such desponding fears, the Saviour says, “Whosoever will, let him take of the water of life freely.” If you have not all the thirst that you can wish, have you the inclination? have you the desire? Then you are the person invited: and you must not dream of staying till you can bring certain qualifications along with you, but come and take these blessings “freely, without money and without price.”]

  To impress this subject the more deeply on your minds, let me ADDRESS a few words,

  1.      To the reluctant—

[Many are the excuses which you urge for your declining the invitation sent you in the Gospel: and to you they appear perhaps sufficient to justify your refusal. But your Lord and Saviour will not be deceived: he sees the radical indisposition of your mind to the blessings which he offers you; and will say of you, as he did in reference to those of old, “They shall never taste of my supper.” You may be offering a variety of pleas: but he will put the true construction on them all, “Ye will not come unto me that ye may have life.” O think, how bitterly you will regret your present conduct, when you shall see unnumbered myriads, who were once as far off from him as you now are, sitting down at the marriage-supper of the Lamb, and you yourselves be cast out into outer darkness! What weeping, and wailing, and gnashing of teeth will you then experience to all eternity! How will those words sound in your ears at the last day, “Often would I have gathered thee, as a hen gathereth her chickens under her wings; but ye would notz!” Do but reflect on this one moment,—“I would; and ye would not.” Verily, that reflection will constitute the very summit of your misery in hell. I pray you, hold not out any longer against the urgent invitations which are now sent you; but come unto the Saviour, and accept the rest which he has promised to all that are weary and heavy-laden.]

  2.      To the desponding—

[What can the Saviour add to convince you of his willingness to accept and bless you? Perhaps you will say, ‘I have tried to come to him, and I cannot: and I have tried so long, that I think it in vain to entertain a hope of final success.’ Is this the case? Then hear what the Saviour says to you by the Prophet Isaiah: When the poor and needy seek water, and there is none, and their tongue faileth for thirst, I the Lord will hear them, I the God of Israel will not forsake them: I will open rivers in high places, and fountains in the midst of the valleys: I will make the wilderness a pool of water, and the dry land springs of water. Now I cannot conceive a case more desperate than that which is here depicted: The person is in himself “poor and needy.” (There you will easily recognize your own character. He has “sought for water,” even for the waters of salvation. (That represents what you also profess to have done.) He has “found none.” (There is your unhappy lot painted with the utmost precision.) “His tongue faileth for thirst;” so that he is ready to sink in utter despair. (What can you add to that, to bring it home more fully to your own case?) Yet this is the very person for whom God has reserved his blessings, and to whom he engages to impart them. ‘But I am in such a state, that it is almost impossible to deliver me: you might as well expect a river to be running over the highest mountains, as for the waters of salvation to reach me.’ Is that the case? says the Saviour: then “I will open rivers in high places; I will make the wilderness a pool of water, and the dry land springs of water.” See here, my brethren, what wonderful condescension there is in your Lord and Saviour, that he will so describe your case, that it should not be possible for you to fail in recognising your own character, or to doubt any longer his ability and willingness to save you. Take then this passage; and rely upon it; and plead it with him; and expect the accomplishment of it to your own soul. Then shall “your light rise in obscurity, and your darkness be as the noon-day.” You shall find that the Saviour is not “a fountain sealedc,” but “a fountain opened;” and “out of that well of salvation you shall drink water with joy” for evermoree.]

MMDXXXV

THE PERFECTION AND SANCTITY OF THE HOLY SCRIPTURES

  Rev. 22:18, 19.

I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book: and if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book.

THE voice of inspiration carrying with it the authority of Jehovah, it might be expected that persons, eager to establish particular sentiments of their own, or to draw disciples after them, would profess to have received revelations from heaven, that so they might obtain a more entire and extended influence over their adherents. To prevent such impositions under the Mosaic dispensation, God said to the whole of Israel, “Ye shall not add unto the word which I command you, neither shall ye diminish ought from it.” In like manner, at the close of the Christian dispensation, our Lord directed his servant John to record this solemn declaration: “I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book: and, if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book.”

In its primary sense, this declaration seems to refer to the particular book which contains the Revelation of St. John: but, as this book completes and closes the sacred canon, I consider the warning as extending to the whole of the New Testament Scriptures; and as making known to us,

I.      The perfection of the Scriptures—

That may be considered as perfect, to which nothing can be added, and from which nothing can be withdrawn. Now the Scriptures, in this view of them, are perfect: for there is nothing in them either superfluous or defective. They are perfect,

  1.      As a revelation from God—

[That they might discover to us many things which are at present either altogether hid, or but obscurely revealed, is certain; but they have made known to us all that we are concerned to know; and the secret counsels, which, if revealed, would have only administered to our pride, are better hidden from our view. Indeed, God has hidden many things on purpose, that, whilst we behold much which he alone could reveal, we may be constrained to humble ourselves before him as creatures who are altogether indebted to him for all the light they enjoy, and dependent on him for the instruction which they hope yet farther to receive. In the Holy Scriptures, Jehovah displays, as it were, before our eyes, all his glorious perfections, and opens to us his eternal purposes, especially respecting the redemption of the world by the incarnation and death of his only-begotten Son. In them too, the person, work, and offices of Christ are all set before us; and that with such plainness that we cannot err, and with such a weight of evidence that we cannot doubt.]

  2.      As a directory to us—

[In this view also they are perfect: for whilst, on the one hand, there is nothing revealed for the mere purpose of gratifying our curiosity; so, on the other hand, there is nothing withheld that could in any way conduce to the welfare of our souls. Respecting the whole of spiritual life, we have all the instruction that can be desired. The manner in which that life is imparted, and carried on unto perfection, is so fully delineated, that there is nothing wanting either for our direction or encouragement. And for our behaviour towards men, there is a path marked out for us in general principles, which are applicable to every situation and circumstance in which we can be placed; and it is yet further traced out to us in examples, which serve to illustrate every virtue which we can be called to exercise. Nor have we any cause to complain that the rules were not more minute and numerous: for to have made a specific rule for every possible case would have been of no service, because the Scriptures would have been so voluminous, that a whole life of study would not have been sufficient to make us acquainted with them: but by laying down a few general principles, and embodying them in living examples, God has given us all the information that we can need. In every relation of life, whether as husbands or wives, parents or children, masters or servants, magistrates or subjects, we have rules laid down for us, from which we cannot greatly deviate, if only we implore of God the guidance of his good Spirit. Only “let our eye be single, and our whole body will be full of light.”]

In the prohibition to add to, or take from, the Holy Scriptures, we also behold,

II.      Their sanctity—

Nothing can exceed the strictness with which the smallest alteration of God’s blessed word is forbidden—

[If we add to the inspired writings, God will lay on us all the plagues which are there denounced against sin and sinners: and, if we take from them, “God will take away our part from the book of life,” and never suffer us to taste any of those blessings which they hold forth in rich abundance to the upright soul. In many other places we read of specific judgments denounced against sin; but in no place are the denunciations of God’s wrath so full and comprehensive as in the passage before us. It was necessary that a fiery sword should be thus waved before our eyes, to prevent us from trespassing on that hallowed ground: and though some slight alterations might seem allowable for the purpose of accommodating the expressions of Scripture more to our own apprehensions or desires, yet will God on no account suffer us to suppress or add one single word.]

Nor is the severity of the prohibition at all more alarming than the occasion requires—

[In no other way can we offer a greater insult to God, or do a greater injury to man, than by erasing what God has spoken, or by obtruding any conceits of our own under the sanction of his authority. If we presume to leave out any thing which God has revealed, what is it but an impeachment of his wisdom in revealing it? And if we presume to add any thing to his word, what is it but a denial of his goodness, in withholding from us information which he ought to have communicated? And both in the one case and the other, it is a most impious imposition upon man, whom we defraud by our concealment of the truth, or deceive by substituting our own fallible dogmas in the place of it.

When Moses made the tabernacle, this solemn injunction was repeatedly given to him; “See thou make all things according to the pattern shewn to thee in the mount.” And it would have been at his peril to have deviated in any respect from it; because the whole structure, together with all the furniture thereof, was typical of things which were to be more fully revealed under the Christian dispensation: and any departure from the instructions given him would have destroyed the beauty and harmony of the whole. So will it be at our peril to change or modify any part of that system which God has revealed in his word. We must take the whole simply as we have received it, and not in any respect presume to be wise above what is written.]

The prohibition to alter the Scriptures yet farther marks,

III.      The reverence due to them—

If we are not to change the word of Scripture, neither are we to elude its force. On the contrary, we are to maintain the strictest jealousy over ourselves, that we make not any portion of the inspired writings void, but that we adhere to them with the utmost possible fidelity,

  1.      In our exposition of their import—

[It is perfectly surprising to see with what unhallowed boldness many will put their own construction upon God’s blessed word, denying its plainest import, and annexing to it a sense totally contrary to its most obvious meaning. To what a fearful extent this liberty has been taken by Papists is well known: but, to the shame of Protestants, I must confess, that in this guilt they also participate to a great extent. Nor do I here speak of those only who fearlessly expunge those parts of Scripture which are hostile to their views, but of those adverse parties in the Church, who, whilst they profess to reverence the whole of the inspired volume, wrest and pervert its plainest assertions, in order to maintain a system of their own. This it is that has introduced endless dissensions, divisions, and bitter animosities into the Church of Christ. Men have adopted sentiments of their own, instead of submitting to be taught of God; and then they have laboured, by forced constructions and ingenious criticisms, to make the Scriptures accord with their views. The different parties all see and condemn this disingenuousness in their adversaries, whilst yet, without remorse, they practise it themselves. In truth, so fettered are the great mass even of teachers themselves by human systems, that there are scarcely any to be found, who will dare to give to the whole of Scripture its true import, and to bring forward in their ministrations all that God has spoken in his word: and so vitiated is the taste of the generality of their hearers, that scarcely any would be found to approve of this fidelity, even if it were exercised towards them. The pious reformers of the established Church were of a different mind; they have faithfully declared to us the whole counsel of God: but amongst their degenerate children there are few who follow their example; almost all having ranged themselves as partisans of opposite and contending opinions, instead of conforming themselves simply to the declarations of Holy Writ. But I hope the time is not far distant, when ALL the articles of our Church will be equally esteemed, and EVERY truth of Scripture be impartially brought forward in our public ministrations.]

  2.      In our submission to their authority—

[To every part of God’s blessed word we should bow with meek submission; not regarding any doctrine as “an hard saying,” or doubting the truth of it because it exceeds our comprehension. We are but children; and, as children, we should receive with implicit reverence whatever has been spoken by our heavenly Instructor. And if with simplicity of mind we receive the first principles of the oracles of God, we shall have our understandings progressively enlarged, and be gradually guided into all truth. In relation to those things which we do not at present understand, we should be content to say, “What I know not now, I shall know hereafter.”

So likewise, in reference to the commands of God; no one of them should be considered as “grievous,” but all be viewed as “holy, and just, and good.” To explain them away, or to lower them to the standard of our own attainments is criminal in a high degree. We should have no wish but to be conformed to the mind and will of God, and to have our whole souls poured, as it were, into the mould of his Gospel. As far as respects the impiety of the act, it matters very little whether we change the words or the sense of the Holy Scriptures: in either case we greatly offend God, and entail on ourselves all the judgments that are denounced against us in the text.]

  APPLICATION—

[The words immediately following my text may well serve to enforce every word that has been spoken. It is the Lord Jesus Christ himself who “testifies of these things,” and who, to impress them the more deeply on our minds, says, “Surely I come quickly.” He will come quickly: and whatever he has spoken shall surely come to pass; not one jot or tittle of it shall ever fail. We may now take away from his word, or add to it, as seemeth us good; but in that day his word shall stand; and his judgments be dispensed in perfect accordance with it. We may deceive others by our perversions of Scripture, and may even deceive ourselves: but him we cannot deceive: nor, when he shall pass sentence on us for our temerity, shall we be able to elude his vengeance. I pray you then to regard the Scriptures with the veneration that is due to them. Imagine not that they were given us for the purpose of displaying our skill in controversy; though I deny not but that we ought to combat error, and to contend earnestly for the faith delivered to the saints: but the inspired volume is holy ground: and we should “put off our shoes,” as it were, whenever we enter upon it, and implore help from God, that we may be enabled to “receive it with meekness as an engrafted word,” and find it effectual to save our souls.]

MMDXXXVI

THE COMING OF CHRIST DESIRED

  Rev. 22:20.

He which testifieth these things saith, Surely I come quickly; Amen. Even so, come, Lord Jesus.

IN the Book of Revelation is contained a series of prophecies, from the apostolic age to the end of the world. To them must nothing be added: from them must nothing be withdrawn. To alter any thing contained in them is at the peril of our souls. In perfect agreement with them will every event be found at the last: the Church will triumph; her enemies will be put to shame; and the Lord Jesus Christ, into whose hands all things are committed, will be glorified in all. Speedily, too, will this desirable result appear: for “He who testifieth of these things,” even the Lord Jesus Christ, the Judge of quick and dead, says, “Surely I come quickly.” And his beloved Apostle, to whom he had revealed these things, welcomed the glorious consummation, saying, “Amen. Even so, come, Lord Jesus.”

Now, in these words we see Christ’s coming to judgment,

I.      As a period to be expected—

Of this period the whole Scriptures testify—

[In the Old Testament indeed, little, in comparison, is spoken of it: yet we can have no doubt but that it was known, not only to the descendants of Abraham, but even before the flood: for St. Jude tells us, that Enoch, the seventh from Adam, prophesied respecting it, saying, “Behold, the Lord cometh, with ten thousand of his saints, to execute judgment upon all.” In the New Testament it forms a very prominent part of the inspired records; continual reference being made to that period, and the circumstances that shall then take place being fully developed. The person of the Judge, the manner of his advent, the establishment of his tribunal, the solemnities of his judgment, the final sentence which he will pronounce, and the eternal states of men fixed in perfect accordance with it, are all described, with a minuteness which places every thing, as it were, before our eyes, and enables us to anticipate with certainty the whole process — — —]

And it is now fast approaching—

[Time, in our eyes, appears long: but “with God, one day is as a thousand years, and a thousand years as one day.” Our blessed Lord, when on earth, spake of it as near at hand. St. Paul adverted to it in such strong terms, that he was misunderstood by many, whose misconceptions he afterwards removed by a more plain and full declaration respecting it. Since the period that this revelation was given to John, above seventeen hundred years have elapsed: so that, if at that time it could be said by our Lord, “Surely I come quickly,” much more must it be true at this day. Even in reference to the general judgment, it is true; because the time that shall intervene before it, is no more, in comparison of eternity, than the twinkling of an eye. But, in reference to individuals, it is true, even in the most obvious and literal sense: for our time is only like a shadow that departeth, and hasteth away like the eagle in its flight. “Surely,” my beloved brethren, as it respects every one amongst us, “the Judge is at the door.” For aught that we know, we may this very day or hour be summoned into his presence, and receive at his hands our final doom — — —]

Yet, awful as the future judgment will be, we may well contemplate it,

II.      As an event to be desired—

Not that it is desirable to all: for, when it shall arrive, many will call upon the rocks to fall upon them, and the hills to cover them from the presence of their Judge. To those only can it be an object of desire, who are “prepared to meet their God.” For this high attainment three things are requisite:

  1.      A view of salvation, as wrought out by Christ—

[The proud self-righteous moralist can never desire that day. He may indeed so harden himself in unbelief, as to feel no dread of judgment; and so deceive his own soul, as to think that the issue of it will be favourable to him. But he cannot look forward to that event with real satisfaction. He knows not what it is to be “looking for, and hasting unto, the coming of the day of Christ.” He has no solid ground of hope: when he reflects candidly on his state, he cannot but feel some secret misgivings, that all will not be well with him; and, consequently, he cannot really desire that day: on the contrary, it would be a satisfaction to him to be informed that there should be no discrimination of persons, and that all should sleep a perpetual sleep.]

  2.      A hope of salvation, as obtained through Christ—

[It is not a mere knowledge of the Gospel that will bear up the soul in the prospect of that great event. There must be in us some consciousness that we have fled to Christ for refuge, and laid hold on the hope that is set before us. It is a small matter to us that Christ has come into the world, and died for us, if we have not somewhat of a well-grounded hope of an interest in him. When we can see the promises as freely made to us, and are enabled to rest upon them, then may we look forward with composure to the dissolution of our earthly tabernacle, and to the transmission of our souls to “an house not made with hands, eternal in the heavens.”]

  3.      An earnest of salvation, as already enjoyed in Christ—

[This is given to many of God’s favoured people: and, though I say not that it is necessary to saving faith, I must say, that without it no man can cordially adopt the language of my text, and say, “Even so, come, Lord Jesus.” We must have some assurance of our acceptance with God, before we can really desire to enter into his presence; and some sense of an interest in Christ, before we can truly “love his appearing.” But if “the Spirit of God bear witness with our spirits that we are his children,” then may we number death amongst our “treasures,” and “desire to depart, that we may be with Christ.” Then may we adopt the triumphant language of the Apostle, and say, “O death, where is thy sting? O grave, where is thy victory?” for then our great enemy is slain, and “God has given us the victory through our Lord Jesus Christ:” yea, “death is swallowed up in victory,” and heaven itself is commenced in the soul.]

  OBSERVE, then—

  1.      How sad is the prospect of those who are yet in their sins!

[Whether ye will believe it or not, know assuredly, that the Lord Jesus Christ is coming quickly, to call you into judgment: and to him shall ye give account, not only of your words and actions, but of the most “secret counsels of your hearts.” How terrible is this thought to those who have never repented of their sins, nor ever sought for mercy through the Redeemer’s blood! I would that I might prevail upon you, my beloved brethren, to lay to heart this awful consideration, whilst it may yet avail for your good. But let death once execute his commission, and drag you to the judgment-seat of Christ, and all your future regrets will be in vain: your sentence will then be pronounced upon you, and your doom be sealed for ever — — —]

  2.      What a sweet reality is there in religion!

[See what the Gospel can effect—can effect even in this present life! what peace it can bring into the soul; and what an assurance respecting its eternal interests! I will not presume to say that it will open to a man the book of God’s decrees, and shew him his name written in heaven; but it will give him a confidence respecting the issue of the future judgment, and a joyful anticipation of eternal blessedness. Only therefore seek an acquaintance with the Lord Jesus, and an experience of his love; and then may you look forward to his advent with exceeding joy, and welcome it as the consummation and completion of your bliss.]

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