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respecting watching for the coming of Christ, as servants for their master's returning from the wedding-feast. The parable of the twelve virgins will also illustrate it. The stress is laid on the servants' being ready, and immediately prepared when the Master comes : not to hear the knock, betokens the slothful unawakened servant that will be rejected. It follows ::
“ To him that overcometh will I grant to sit with me upon my throne, even as I also overcame, and am set down with my Father upon his throne."
Both these promises are important in the view of our subject, inasmuch as they clearly ascertain the fact, that the promise of the kingdom, in its utmost glories, belongs to all the faithful people of God, and is not, as some have supposed, the peculiar portion of holy martyrs, or of those who in this life have been called to sustain particular sufferings and losses for Christ's sake.
I have selected these blessings pronounced on the faithful, in these two churches, as most illustrative of our subject. But “ to him that overcometh,” in the address to each of the churches, will be found a promise that refers to his happy condition, when the kingdom of God shall fully come.
7. “I will give him to eat of the tree of life, which is in the midst of the paradise of God.”
11. He “shall not be hurt by the second death.” 17.“ He shall eat of the hidden manna,” &c.
Chap. iii. 5. “ The same shall be clothed in white raiment, and I will not blot out his name out of the book of life ; but I will confess his name before my Father, and before his angels."
12. “ Him will I make a pillar in the temple of my God,
and he shall go no more out; and I will write upon him the name of my God, and the name of the city of my God, which is the New Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name.”
The Opening of the Main Vision of the Revelation.
The second vision of the Revelation, which may be considered, whatever new scenes are introduced, as lasting to the end of the book, commences in the fourth chapter. As every thing in this vision has a reference, direct or indirect, to the coming of Christ, in his kingdom, and as it details, in regular series, the course of events in the history of mankind, that will lead at length to the development of this glorious era, we must not entirely omit any part of it, but at least so far note those parts of the prophecy which belong not immediately to our subject, as to keep in view the connexion of the whole.
Invited, in the vision, to ascend the heavens, the prophet seems to see the appearance of a kingly or imperial throne. The robes of him that sits thereon, compared to the brightness of precious stones, rather than to an earthly dye, are clearly represented as being of the royal purple. They were to look upon like jasper and a sardine stone” - like to that jasper which is of the colour of sardine stone, or carnelian. *
“ The rainbow like an emerald,” whatever the particular colour
- αριστη ή πορφυρουσα.
will not spare these corrupters of the faith, and wicked professors of the Gospel, and their judgment will be as signal and as tremendous.
In the tenth. verse these destined victims are again designated :
“ But, chiefly,” or, “especially, them that walk after the flesh in the lust of uncleanness, and despise government. Presumptuous are they, self-willed, they are not afraid to speak evil of dignities."
Does not this seem to point out the special character of that particular time when Christ shall appear? How the abject superstition of the papacy could have led to this spirit of rebellion, which would brook no restraint, and cast off all respect for their constituted rulers, and to God's appointed ministers of justice, might appear difficult to explain. Our forefathers, however, pointed out this spirit in the Papists, whenever the powers of the state opposed their peculiar interest: but, doubtless, we are to take in view the general state of apostate Christendom, in that falling away, when the “man of sin" is revealed. This state of things may not arise exactly at his bidding. As himself is a government, of course it would not : but this would become the character of that Christendom that he had perverted from Christ; and over which, refractory as it might become, he would retain considerable influence to the last. And I cannot but think this spirit (prognostic of the last day) is already gone forth in the Christian nations. It is designated by its admirers as " the love of freedom :" but in the late revolution it developed itself in its true character; and has certainly left a temper and feeling in Christendom, on the consequences of which it is not
easy to calculate. But, from the history of the past, and from certain intimations of prophecy, perhaps there is room to fear, lest the present factious spirit that is abroad, that will no more “ be subject for conscience sake,” will lead to the general establishment, after much disorder and dreadful commotions, it may be, of strong and violent military government: the lawful sceptre despised, the sword will bear rule!
It is not said, we remark, that there is nothing to blame in governments, and in the rulers of the earth, at this eventful era. The very contrary is supposed ; that the holy angels are carrying a complaint against them before God. But the manner in which the enemies of governments conduct their opposition, is what is so strongly animadverted upon; they respect not the office which is of God, when they would oppose the man. Nay, the eye of God perhaps discerns that it is not the vices nor tyranny of princes that they hate ; but that authority which puts the lawless to shame, and challenges a superiority which the proud are ill disposed to allow.
“ Whereas angels, that are greater in power and might,"
Greater in power and in might than the kings and rulers of the earth,
“ Bring not a railing accusation against them: but these, as natural brute beasts, made to be taken and destroyed, speak evil of the things that they understand not, and shall utterly perish in their own corruption."
Respectful submission to the authority of rulers, is a distinguishing character of civilized society; without this, man becomes a savage- no better than those irra, tional animals, that cannot be tamed to any useful pur pose, but must be hunted down and destroyed : and the prophecy seems to say, that this will be much the case with respect to these unreasonable opposers of rulers and of the institutions of civil government.
“ And shall receive the reward of their unrighteousness."
The apostle proceeds to take a view of these apostates, as already existing among the Christian brethren. He shows the “ mystery of iniquity,” which was hereafter to lead to the great " falling away,” and manifestation of " the man of sin," and of “ the wicked one;" as it had already begun to work in the false, covetous, and licentious members of some Christian churches, which he had in his eye. For, we remark, the same style of language is used by the Spirit of prophecy, when speaking of the apostasy, as when addressing the church or the ministry. It considers it as one and the same organized system, now beginning its antichristian efforts, and never ceasing to carry them on till it is confounded by the actual appearing of the Saviour. Hence, as Christ's ministers were addressed as a body, which was to continue till their Master should arrive ; so are the false teachers, the many Antichrists: and as each faithful individual of the ministry will be present in the day that the Son of Man is revealed ; so, it may be, every leading member of the antichristian apostasy may be among the “ many dead,” that, according to Daniel, at that hour come forth to the resurrection of condemnation.
“ They that count it pleasure to riot in the daytime, spots are they, and blemishes, sporting themselves with their own deceivings, while they feast with you."