The writer of the following pages has, for a considerable time,
doubted the propriety of some of the common practices of
Christians. To satisfy himself he has, if he is not deceived,
candidly and diligently examined the Scriptures with a view to
ascertain and practice the truth. After considerable inquiry his
doubts increased. He then applied to some highly respectable and
pious friends, who frankly acknowledged that they had never
fully examined the subject, as they had never had any doubt
concerning it. They judged the matter weighty and advised him to
arrange his thoughts and commit them to paper. This he has
endeavored to do as well as a very infirm state of body and a
press of commercial business would admit. After submitting what
he had written to some of his friends, they unanimously advised
him to lay it before the public, hoping that it might have a
tendency to call the subject into notice and lead to a more
complete and full examination. With this view he has ventured to
commit the following sheets to the press. He has only to beg
that the Christian who may take the trouble to read them will
not be so solicitous to reply to the arguments as to examine and
illustrate the truth.
The kingdom of our glorious Mediator is but little noticed in the world,
yet it is precious in the eyes of the Lord. The Lord hath chosen Zion.
She is the redeemed of the Lord. He hath said, he who touches her
touches the apple of his eye. She is purchased by the blood of the Lamb,
sanctified by the Spirit of grace, and defended by the arm of
Omnipotence. Notwithstanding she may still be covered with sackcloth,
the days of her mourning have an end. The Lord will raise her from the
dust and make her an eternal excellency and the joy of many generations.
The mystical body of Christ is composed of that innumerable company
which no man can number,--out of every nation and kindred and people and
tongue,--which will finally stand before the throne of God and the Lamb,
clothed with white robes and palms in their hands. It is but one body,
although composed of many members. The temple, which was a symbol of the
church, was composed of many stones, although but one building. The
spiritual temple is built of lively stones upon the foundation of the
apostles and prophets, Jesus Christ himself being the chief corner
stone. This spiritual temple will continue to rise under different
dispensations until the elect are gathered together from the four winds
of heaven and the top stone is carried up with shouts of Grace, Grace,
unto it!
The Mediator's kingdom is not of this world. "Jesus answered, My kingdom
is not of this world: if my kingdom were of this world, then would my
servants fight, that I should not be delivered to the Jews" (John xviii.
36). In remarking upon these words we are naturally led to consider,
I. What the Mediator's kingdom is.
II. Its nature.
III. Its laws.
From which we propose to make several inferences and illustrations for
improvement.
Agreeably to the arrangement of our subject, we shall first endeavor to
ascertain what the kingdom of the Mediator is; or that kingdom which he
so emphatically calls "My Kingdom," in distinction from all other
kingdoms. "Jesus answered, My kingdom----" Our glorious Mediator takes
to himself the majesty of a sovereign and claims a kingdom. In his
mediatorial character he possesses, in an extensive sense, universal
empire. He is exalted far above all principality and power and might and
dominion, and has a name which is above every name. He is King of kings
and Lord of lords. He is not only king on his holy hill of Zion but
rules amongst the nations. He is, however, in an appropriate sense, king
of saints under the gospel dispensation, as he governs the worlds with a
view to his own glory and their exaltation.
That the church, under the gospel dispensation, is in a special manner
the kingdom of heaven or the kingdom which Christ so often called his
kingdom appears evident (it is thought) from many passages of Scripture.
The prophet Daniel, while interpreting the symbols of the four great
empires which were to arise in the earth, adds that "in the days of
these kings shall the God of heaven set up a kingdom which shall never
be destroyed." This kingdom could not be the Church Universal, for that
was established in the family of Adam and had continued without being
broken in a line of holy men down to the prophet's day. It must
therefore have a special reference to something future. When John the
Baptist came preaching, he said, "Repent ye, for the kingdom of heaven
is at hand," fully implying that it had not then commenced. He preached
repentance preparatory to ushering in that kingdom which the God of
heaven was about to set up. In the days of the fourth great kingdom
mentioned in the prophecy of Daniel the Lord Jesus Christ came into our
world to establish his kingdom. As he entered upon his ministry he
declared that the time was fulfilled and that the kingdom of God was at
hand. When he first commissioned his disciples and sent them forth to
preach, he directed them to say to their hearers, "The kingdom of God is
come nigh unto you." In speaking of John the Baptist, he says, He was
the greatest of prophets; but adds, "He that is least in the kingdom of
God is greater than he"; which must be conclusive evidence that John the
Baptist was not in the kingdom of God. At the Last Supper, after our
Lord had blessed and partaken of the bread, he said to his disciples, "I
will not any more eat thereof until it be fulfilled in the kingdom of
God." In like manner, after taking the cup, he said, "I will not drink
of the fruit of the vine until the kingdom of God shall come." All of
which seems fully to imply that the kingdom which the God of heaven was
about to set up did not commence before the gospel dispensation. Christ
came under the Mosaic dispensation, that is, under the law, to redeem
those who were under the law, by the sacrifice of himself; "and being
found in the fashion of a man, he humbled himself, and became obedient
unto death, even the death of the cross. Wherefore God hath highly
exalted him, and hath given him a name which is above every name." After
he arose from the dead he appeared to his disciples "by many infallible
proofs, being seen of them forty days, and speaking of the things
pertaining to the kingdom of God." "And Jesus came and spake unto them,
saying, All power is given unto me in heaven and in earth. Go ye
therefore, and teach all nations, baptizing them in the name of the
Father, and of the Son, and of the Holy Ghost: teaching them to observe
all things whatsoever I have commanded you: and, lo, I am with you
always, even unto the end of the world. Amen." Here we see the Mediator
possessing a kingdom and giving laws to his subjects and commanding
obedience. Although his kingdom was then small, like a little leaven,
yet it had the power to leaven the whole lump. The stone which was cut
out of the mountain without hands will become a great mountain and fill
the whole earth. Every knee must finally bow to his scepter and every
tongue confess that he is Lord to the glory of God the Father.
From this concise view of the subject we conclude that the kingdom of
God, or Christ's kingdom, is in a special manner the gospel dispensation
which was not completely established until after the resurrection of our
Lord.
II. The next point of inquiry is its nature. "Jesus answered, My kingdom
is not of this world." By this we understand the Mediator's kingdom, not
being of this world, supposes that its nature, its laws, and its
government are all distinct from the nature, laws, and governments of
this world. That the Mediator's kingdom is not of this world, but
spiritual, heavenly, and divine, will fully appear, it is apprehended,
from the following reasons.
1st. From the character of the King. He was not born like the kings of
the earth. He was the Son of the living God and Heir of all things. He
was conceived by the power of the Holy Ghost and born of a virgin. His
birth was not celebrated with the earthly pomp of princes, but by a few
humble shepherds and a choir of angels. His palace was a stable and his
cradle a manger. When a child he was not amused with toys, but was about
his Father's business. When he was dedicated to his ministry, it was not
by the appointment of kings, or the consecration of bishops, but by the
baptism of his humble forerunner, and the descent of the Holy Ghost in a
bodily shape like a dove, and a voice from the excellent glory, saying,
"This is my beloved Son, in whom I am well pleased." His companions were
the despised fishermen of Galilee and the angels of heaven. He was "a
man of sorrow and acquainted with grief"; yet he was the eternal Son of
the eternal Father. Nature owned his voice and devils trembled at his
power; but he was despised and rejected of men. When he fed the hungry
multitude, they were gratified with the loaves and fishes and sought to
make him a king; but he departed out of the place; for his kingdom was
not of this world. When Satan, the god of this world, offered him all
the kingdoms of this world and the glory of them if he would only fall
down and worship him, he rebuked him with holy contempt and said, Get
thee hence, Satan; for his kingdom was not of this world. The Mediator
did not intermeddle with the affairs of the governments of this world;
for his kingdom was not of this world. When he was solicited to command
a brother to divide his earthly substance, instead of complying with the
request he only gave a pointed admonition and said, "Man, who made me a
judge, or a divider, over you?" When his enemies endeavored to catch him
in his words by extorting from him something unfavorable to the laws of
Caesar, Jesus answered them and said, "Render to Caesar the things which
are Caesar's, and to God the things which are God's." When they demanded
of him tribute, and that unjustly, according to their own laws, he paid
it without a murmur, to set an example of peace and quietness for his
disciples. In all things he avoided interfering or meddling with the
governments of this world.
2dly. From the representations of the Bible, "The kingdom of God is
righteousness, peace, and joy in the Holy Ghost." The Mediator's kingdom
is founded in right. His scepter is a right scepter. He rules in
righteousness. "The unrighteous shall not inherit the kingdom of God."
Righteousness is opposed to all injustice, oppression, and cruelty; it
regards the rights of God and man; it requires love to the Lord our God
with all our heart, with all our mind, and with all our strength, and to
our neighbors as ourselves. His kingdom is a kingdom of peace; he is the
Prince of Peace. At his birth the angels sang, "Peace on earth, and good
will to men." Peace is opposed directly to all contention, war, and
tumult, whether it regards individuals, societies, or nations. It
forbids all wrath, clamor, and evil speaking. It forbids the resistance
of evil or retaliation, and requires good for evil, blessing for
cursing, and prayer for persecution. Our glorious Mediator not only
exhibited a pattern of peace in his life but preached peace in the great
congregation. His last and richest legacy to his disciples was the gift
of peace: "My peace I leave with you, my peace I give unto you: not as
the world giveth, give I unto you." Christ came in the power of the
Spirit, and was full of the Holy Ghost. It is the communion of the Holy
Ghost which fills the kingdom of heaven with that joy which is
unspeakable and full of glory. "Except a man be born of the Spirit, he
cannot enter into the kingdom of heaven." Finally, we have his own
express declaration, "My kingdom is not of this world."
From what has been said it may be concluded that the Mediator's kingdom
is, in a special sense, the gospel dispensation, or the kingdom of
heaven, and that it is not of this world, but spiritual, heavenly, and
divine. And this brings us to notice,
III. The laws by which it is governed. It is governed by the same laws
which regulate the heavenly hosts. "Be ye therefore perfect, even as
your Father in heaven is perfect," is the command of our Divine Master.
It is the kingdom of heaven. "Jesus said, My kingdom is not of this
world: if my kingdom were of this world, then would my servants fight,
that I should not be delivered to the Jews." The laws of the Mediator's
kingdom require supreme love to God. Jesus said, "Thou shalt love the
Lord thy God with all thy heart, and with all thy soul, and with all thy
mind; this is the first and great commandment." This implies right
apprehension of his being and perfections, and supreme love to his word
and delight in his law, such as the sweet singer of Israel expressed: O
how I love thy law! it is my meditation day and night. It implies
unlimited confidence in God and unshaken belief in the testimony he has
given of his Son and a spirit of filial obedience to all his precepts.
The laws of the Mediator's kingdom require love to man: "Thou shall love
thy neighbour as thyself." This prohibits rendering to any man evil for
evil; but, contrariwise, it demands blessing. It utterly forbids wrath,
hatred, malice, envy, pride, revenge, and fighting; but requires, on the
contrary, meekness, forgiveness, long-suffering, tenderness, compassion,
and mercy. The subjects of the Mediator's kingdom are commanded to do
good to all as they have opportunity; but especially to those of the
household of faith. This command extends not only to the gentle and kind
but to the disobedient and froward; to friends and to enemies. "If thine
enemy hunger, feed him; if he thirst, give him drink," is the command of
our Lord. This injunction, it is apprehended, is directly opposed to
resisting the oppression of enemies by force. Jesus said, "If my kingdom
were of this world, then would my servants fight"; but, instead of
avenging wrongs, the explicit direction is "to overcome evil with good."
The Mediator is the only avenger of the wrongs done to his subjects:
"For it is written, Vengeance is mine, and I will repay, saith the
Lord." In a special manner the subjects of the Mediator must love the
brethren. They must visit the widow, the fatherless, and the afflicted,
and live unspotted from the world. The Lord accepts every act of
kindness done to the brethren as done to himself, and regards every act
of injustice, cruelty, and revenge towards them as expressed towards
himself. He considers them his own property, the purchase of his blood.
He will, therefore, not only be their portion but their defense; a wall
of fire round about them and a glory in the midst. The Mediator sits as
King upon his holy hill of Zion, and is swaying his scepter in
righteousness throughout his vast dominions.
* * * * *
Having very briefly considered what the Mediator's kingdom in a special
manner is, its nature and its laws, we now pass, as was proposed, to
make several inferences and illustrations.
1st. If the Mediator's kingdom is in a special manner the gospel
dispensation, and its nature and laws are not of this world, but
spiritual, heavenly, and divine, then we may infer that the kingdoms of
this world are not united to the kingdom of our Lord, but are opposed to
it. If they are not for him, they are against him; and if they gather
not with him, they scatter abroad. They must, therefore, be at war with
the Lamb; but the Lamb shall overcome them, for he hath on his vesture
and on his thigh a name written, King of kings and Lord of lords. The
great conflict in our world is between the kingdom of the Mediator and
the kingdom of Satan; but the victory is not uncertain. Although the
"heathen rage, and the people imagine a vain thing, the kings of the
earth set themselves, and the rulers take counsel together, against the
Lord, and against his Anointed, saying, Let us break their bands
asunder, and cast away their cords from us. He that sitteth in the
heavens shall laugh: the Lord shall have them in derision. Then shall he
speak to them in his wrath, and vex them in his sore displeasure." "Out
of his mouth goeth a sharp sword, that with it he should smite the
nations; and he shall rule them with a rod of iron: and he treadeth the
winepress of the fierceness and wrath of Almighty God."
The Psalmist, by the Holy Ghost, says of Christ, "Thou shalt break them
with a rod of iron; thou shalt dash them to pieces like a potter's
vessel." Again, "He shall cut off the spirit of princes; he is terrible
to the kings of the earth." Isaiah, by the revealing spirit, had the
scenes of futurity opened to his view. He saw the glorious Redeemer
marching through the earth in the greatness of his power; for he saw, by
prophetic vision, the great day of his wrath appear, and none but his
redeemed were able to stand. In view of the dreadful scene his soul was
filled with astonishment, and he exclaims: "Who is this that cometh from
Edom, with dyed garments from Bozrah? this that is glorious in his
apparel, travelling in the greatness of his strength? I that speak in
righteousness, mighty to save. Wherefore art thou red in thine apparel,
and thy garments like him that treadeth in the winefat? I have trodden
the winepress alone; and of the people there was none with me: for I
will tread them in my anger, and trample them in my fury; and their
blood shall be sprinkled upon my garments. For the day of vengeance is
in my heart, and the year of my redeemed is come. I looked, and there
was none to help; and I wondered there was none to uphold: therefore
mine arm brought salvation unto me; and my fury, it upheld me. And I
will tread down the people in my anger, and make them drunk in my fury,
and I will bring down their strength to the earth." From this it appears
that the nations of the earth will be gathered like the grapes of a
vineyard, and cast into the great wine press of the wrath of God
Almighty; and the great Redeemer will thresh them in his anger and
trample them in his fury. Their destruction must be inevitable if their
laws and governments are directly opposed to the Mediator's kingdom.
When he shall come out of his place to shake terribly the nations of the
earth, then the _earth_[4] will no longer cover the blood of the slain;
for he will make inquisition for blood, and write up the nations. Then
he will stain the pride of all glory and bring into contempt all the
honorable of the earth. The nations will be like stubble before the
devouring fire, and will be chased away like chaff before the whirlwind,
and no place will be found for them.
The interpretation of the symbols of the four great empires by the
prophet Daniel fully confirms this idea. In first describing the vision
to Nebuchadnezzar he says: "Thou sawest till that a stone was cut out
without hands, which smote the image upon his feet that were of iron and
clay, and brake them to pieces. Then was the iron, the clay, the brass,
the silver, and the gold, broken to pieces together, and became like
the chaff of the summer threshingfloors; and the wind carried them away,
that no place was found for them: and the stone that smote the image
became a great mountain, and filled the whole earth." The prophet thus
interprets the vision: "And in the days of these kings shall the God of
heaven set up a kingdom, which shall never be destroyed: and the kingdom
shall not be left to other people, but it shall break in pieces and
consume all these kingdoms, and it shall stand for ever. Forasmuch as
thou sawest that the stone was cut out of the mountain without hands,
and that it brake in pieces the iron, the brass, the clay, the silver,
and the gold; the great God hath made known to the king what shall come
to pass hereafter."
Thus we see that the kingdoms of the world by not submitting to the
kingdom of our Lord, but by making war with the Lamb, are devoted to
awful destruction, for the Lamb will overcome them. His kingdom will
stand, for it is an everlasting kingdom; and of his dominion there shall
be no end. The gospel dispensation (or the kingdom of heaven) must
remain forever, as it is governed by the same spirit which prevails in
the eternal fountain of blessedness himself. It is therefore
emphatically called the kingdom of God not only in distinction from the
kingdoms of this world but in distinction from all the other
dispensations of the church. It is not of this world; it is the kingdom
of heaven,--the reign of righteousness, peace, and joy in the Holy
Ghost.
2. If the Mediator's kingdom is not of this world, but spiritual,
heavenly, and divine, and the kingdoms of this world are opposed to it,
then we may infer that the kingdoms of this world must belong to the
kingdom of Satan. There are but two kingdoms in our world. At the head
of one is the Mediator, and at the head of the other is Satan. Satan is
the god of this world and reigns without a rival in the hearts of the
children of disobedience. He is the prince of the power of the air. All
the kingdoms of this world and the glory of them are given to him[5]
until the time that God shall write up the nations and make inquisition
for blood. Then the great battle of God Almighty will be fought, and the
beast and the false prophet will be cast into a lake of fire; and Satan
will be bound a thousand years; and the saints will take the kingdom and
possess it; and wars shall cease from under heaven. After the thousand
years Satan will again be let loose, "and shall go out to deceive the
nations which are in the four quarters of the earth, Gog and Magog, to
gather them together to battle: the number of whom is as the sand of the
sea." "And the devil who deceived them was cast into the lake of fire
and brimstone, where the beast and the false prophet are, and shall be
tormented day and night for ever and ever." Thus it appears that Satan
is the mainspring of all warlike powers, and when he is bound wars will
cease; but as soon as he is again let loose they will rage. The writer
is sensible that this will be a very unpopular doctrine with the men of
this world, and with those worldly Christians who are struggling and
teasing and panting for the profits and the honors of this world. If it
is a fact that the nature and laws of the Mediator's kingdom are
diametrically opposite to the kingdoms of this world, then the inference
is irresistible that the kingdoms of this world belong not to the
kingdom of our Lord but to the kingdom of Satan; and however unsavory
the truth may be, it ought not to be disguised. Satan is the strong man,
but the Mediator is the stronger, and he will bind him and spoil his
goods. The Son of God was manifested that he might destroy the works of
the devil. When he shall destroy the rage of the nations and the tumult
of the people, then Satan's goods will be spoiled. When Satan is cast
into the bottomless pit, tumult and war will retire with him back to
hell; and instead of the blast of the trumpet and the groans of the
dying will be heard the shouts of the saints and the songs of the
redeemed. Then will be "heard as it were the voice of a great multitude,
and as the voice of many waters, and as the voice of mighty thunderings,
saying, Alleluia, for the Lord God Omnipotent reigneth."
3. If the Mediator's kingdom is not of this world, and the kingdoms of
this world are under Satan's dominion, then we may infer the great
impropriety of the subjects of the Mediator's kingdom using the weapons
of this world and engaging in tumults, wars, and fightings. "Jesus
answered, My kingdom is not of this world: if my kingdom were of this
world, then would my servants fight, that I should not be delivered to
the Jews." The Jews expected in their Messiah a temporal prince; but
because his kingdom was not of this world they crucified the Lord of
life and glory. Had he only appeared in the pomp of this world and in
the splendor of a temporal conqueror to vanquish the Romans who were in
possession of their earthly Canaan and oppressing their nation, they
would immediately have rallied round his standard and followed him to
earthly conquest and glory. He was apparently too inattentive to their
rights and liberties (which the patriots of this world now emphatically
call their dearest interests). They said, "If we let him alone, all men
will believe on him; and the Romans shall take away both our place and
our nation." It may be asked, Why were the Jews apprehensive, if all men
should believe on him, the Romans would take away both their place and
their nation? The answer does not appear difficult. They doubtless
perceived that both his life and precepts directly opposed rendering
vengeance to their enemies; and, on the contrary, demanded nothing less
than love to their enemies, good for evil, and blessing for cursing.
This they could not endure, as it directly opposed their carnal desires
and filled them with malice against the Prince of Peace. They might,
with much greater propriety than any nation under the gospel light, have
said, "Shall we imbibe this pusillanimous spirit of doing good to those
who oppress us and tamely bend our necks to the yoke of tyranny and
suffer our dearest interests to be wrested from us without once making a
struggle to defend them? Rather, let us arise and fight manfully, and
defend our liberties or die gloriously in their vindication." We say
they might, with much greater propriety, have made these declarations
than any under the light of the gospel, because they considered
themselves under the Mosaic dispensation which had fully tolerated them
not only in defensive but offensive war. But when they perceived that
the doctrines of the Mediator were calculated to disannul their
dispensation and extinguish their carnal hopes (notwithstanding his
credentials were divine), their malice was kindled against him, and
their vengeance was not satiated until they wreaked their hands in the
blood of the Son of God. And we may confidently expect that wherever the
same Spirit of Christ lifts up a standard against the same carnal policy
and temporal interest there will follow the same spirit of envy,
persecution, and revenge which was manifested against the Lord of life
and glory. If any man (no matter who) will live godly in Christ Jesus,
he shall suffer persecution. The Spirit of Christ is the same now that
it was then, and the world is the same, the carnal heart is the same,
and the great adversary of souls is the same. Only let it be styled
"patriotic" to persecute the followers of the Lamb of God, and we should
soon see the heroes of this world drunk with the blood of the martyrs of
Jesus; and probably many would be as conscientious as Paul was while
breathing out threatenings and slaughter against the disciples of the
meek and lowly Jesus. It is not impossible that when the witnesses[6]
are slain, their crime may be a refusal to use carnal weapons in
defense of their country.
As it is a matter of great practical consequence to know whether the
subjects of the Prince of Peace are authorized in any case under the
gospel dispensation to use carnal weapons or not, we propose in this
inference to be a little more particular. Although it is supposed that
the Lord Jesus Christ acted in a threefold capacity,--as God, Man, and
Mediator,--yet we have never heard it questioned by Christians that all
his conduct as man was to remain a perfect example for his brethren, and
all his precepts a perfect rule for their duty. As his kingdom was not
of this world, he did not intermeddle with the governments of this
world; he only submitted to all their laws which were not contrary to
the laws of his heavenly Father. He was meek and lowly; so little did he
possess of this world that he had not where to lay his head. He went
about continually doing good. He was full of compassion even to his
enemies. He wept over Jerusalem. He was finally "brought as a lamb to
the slaughter, and as sheep before their shearers are dumb, so he opened
not his mouth." When he was reviled he reviled not again, but committed
himself to him who judges righteously. He prayed for his murderers and
apologized for his persecutors, saying, "Father, forgive them, for they
know not what they do." As the church under a former dispensation had
divine authority for engaging in war, it is important to ascertain
whether this authority was abrogated under the gospel dispensation or
not.[7] That many things have been tolerated under one dispensation of
the church and prohibited under another, most Christians allow. That the
preceptive will of God is to be our only rule of duty, few Christians
deny. The knowledge communicated to us of the preceptive will of God to
his church, under the first dispensation, is very limited. We find,
however, no authority for taking the life of man in any case, not even
for murder; but, on the contrary, a sevenfold vengeance was pronounced
upon him who should slay the murderer. Under the patriarchal
dispensation he that shed man's blood by man was his blood to be shed.
In this, defensive war was tolerated. Under the Mosaic dispensation, not
only defensive but offensive war was tolerated, and not only _war_ was
permitted, but _retaliation_, as, "an eye for an eye"; "a tooth for a
tooth"; "life for life," etc.
The question to be decided is whether these regulations are still in
force, or whether they were disannulled by the gospel dispensation. The
life and precepts of our Lord and his disciples while under the unerring
guidance of his spirit must be our only authority in this inquiry. That
many things were done away by the gospel dispensation, none will deny
who believe the gospel. The ceremonial part, which was only a shadow of
good things to come, vanished away when the substance appeared; and not
only the ceremonial part was abolished, but many other practices.
Polygamy was permitted under the law, but forbidden under the gospel.
Divorce was allowed under the Mosaic but prohibited under the gospel
dispensation, except in the case of adultery. Under the Mosaic
dispensation the penalty for whoredom was stoning to death. This penalty
was not enforced under the gospel dispensation, as may be seen in John
viii. 11. That all kinds of war, revenge, and fighting were utterly
prohibited under the gospel dispensation we think appears evident not
only from the life of our glorious Mediator but from his express
precepts. "Jesus answered, My kingdom is not of this world: if my
kingdom were of this world, then would my servants fight, that I should
not be delivered to the Jews." No comment can add force to this passage,
for it is apprehended that no language can be more explicit against
defensive war.
In Christ's Sermon on the Mount he quoted a passage from Exodus, "Ye
have heard that it hath been said, An eye for an eye, and a tooth for a
tooth: but I say unto you, That _ye resist not evil_: but whatsoever
shall smite thee on thy right cheek, turn to him the other also." The
force of this passage has generally been obviated by saying that we are
not to take all the words of our Lord literally. Although this is
admitted, yet we are absolutely bound to take the spirit of every word,
if we can understand them, by comparing the Scriptures with the
Scriptures. That the spirit of this passage is directly opposed to the
one our Lord quoted from Exodus, we think cannot fairly be denied; and,
of course, it disannulled it, for he who had power to make laws under
one dispensation had power to abrogate them under another.
The blessed Mediator did, in the most explicit manner, command his
subjects to love their enemies and render good for evil. This command we
are of opinion is totally incompatible with resisting them with carnal
weapons. He says, "But I say unto you which hear, Love your enemies, do
good to them which hate you, and pray for them which despitefully use
you." Let us for one moment compare this precept with defensive war and
see if it can consistently be put into practice. Suppose our country is
invaded and a professed disciple of the Prince of Peace buckles on the
harness and takes the field to repel by the point of the sword his
enemy. He advances amidst the lamentations of the wounded and the
shrieks of the dying to meet his foe in arms. He sees his wrath kindled
and his spear uplifted, and in this trying moment he hears his Lord say,
"Love your enemy and render to him good for evil"; and his kindness to
him is like Joab's to Amasa; he thrusts him through the heart and
hurries him to the awful tribunal of his Judge, probably unprepared.
Dear brethren, be not deceived; for God is not mocked. Who amongst our
fellow-men would receive the thrust of a sword as an act of kindness?
Only let conscience do its office, and there will be no difficulty in
deciding whether defensive war is inconsistent with the gospel
dispensation or not. Carnal and spiritual weapons will no more unite
under the gospel dispensation than iron and miry clay.
Our very salvation depends on being possessed of a spirit of forgiveness
to enemies. "If ye forgive not men their trespasses, neither will your
Father forgive your trespasses." If men invade our rights and trespass
upon our privileges, is it forgiveness to repel them at the point of the
bayonet? The honest Christian will find no difficulty in conscientiously
deciding this question, notwithstanding he may be slow of heart in
believing all that is written.
All the conduct of our Lord had meaning to it, and much of it was with
an express view to teach his disciples by way of example. A little
before he was betrayed, he ordered his disciples to take swords. The
object of this must have been either to use them for defense, or for
some other purpose. The event proves that they were not taken for
self-defense. The question then is, For what were they taken? The event
appears fully to answer the question, viz.: To prohibit, by way of
example, the use of them for self-defense in the most trying situation
possible. If any situation would justify self-defense with carnal
weapons, it must have been the situation in which our Lord and his
disciples were placed at the time he was betrayed. They were in a public
garden, and they were assaulted by a mob, contrary to the statutes of
the Romans and the laws of the Jews; and the object was to take his
life. This the disciples knew, and Peter judged it a proper time for
defense, and drew his sword and smote a servant of the High Priest and
cut off his ear. As our Lord's kingdom was not of this world, he would
not suffer his subjects to use the weapons of this world in any
situation. He therefore healed the wound they made and rebuked Peter for
his mistaken zeal. "Then said Jesus unto him, Put up again thy sword
into his place: for all they that take the sword shall perish with the
sword. Thinkest thou that I cannot pray to my Father, and he would
presently send me more than twelve legions of angels?" Here we see that
our Lord not only forbade his disciples to use the sword in self-defense,
but added a dreadful penalty to transgressors,--"all they that take the
sword shall perish with the sword." The disciples did not then fully
understand that his kingdom was not of this world. As soon as they were
prohibited using the weapons of this world they all forsook him and
fled.[8]
The apostle James, in his epistle to the twelve tribes of Israel which
were scattered abroad, asks them this question: "From whence come wars
and fighting among you? come they not even of your lusts that war in
your members? Ye lust, and have not: ye kill, and desire to have, and
cannot obtain: ye fight and war, and yet ye have not." "Ye adulterers
and adulteresses, know ye not that the friendship of the world is enmity
with God? whosoever therefore will be a friend to the world is an enemy
of God." From this we think it evidently appears that the warlike spirit
of the world is directly opposed to God. The God of this world works
effectually in the hearts of the children of disobedience and stirs up
their lusts which war in their members and hurries them on to acts of
cruelty, revenge, and fighting.
This subject is of so much practical consequence that it requires a few
observations in reply to some of the arguments of worldly and
unenlightened Christians in favor of using carnal weapons. It is said
that government is an ordinance of God which exists throughout his vast
dominion. In heaven above there are angels and archangels; and upon
earth there are magistrates and powers; and in hell there is the prince
of devils. That God in his holy providence has so disposed of events
that governments of some kind or other do exist in all parts of his
dominion, none but skeptics will deny. But who would pretend that the
governments in heaven and hell are not diametrically opposite? One is
the spirit of peace and love, and the other, rebellion and war. Perhaps
the manifestation of these different spirits here on earth may fairly be
the dividing line amongst its inhabitants, and show to which kingdom
they belong. They say all powers are ordained of God. Thus far they are
correct, but it is apprehended that they do not make a proper
distinction between the ordination of God and his preceptive will for
man. So far as the former agrees with the latter, it is a rule of duty
and cannot be any further. One is the rule of God's own procedure (if
the expression is proper), and the other the rule of action for his
creatures; but the counsel of God and his laws for man are often
diametrically opposite. It is not improbable that this is part of the
mystery of God which will, by and by, be finished.
The Lord Jesus Christ was delivered by the determinate counsel and
foreknowledge of God; and yet, by wicked hands, he was crucified and
slain. Here, as in the case of Pharaoh, and many other instances
recorded, the divine counsel and the duty of man were directly opposite.
To ascertain our duty we must look at the preceptive will of God and not
to his eternal counsel. Although all powers are ordained of God, yet it
must not be inferred that all the laws of the heathen or civilized world
are to be a rule of duty for the Mediator's subjects, or that their
spirit is agreeable to the spirit of the gospel dispensation. It is
said, We are commanded to obey magistrates and every ordinance of man
for the Lord's sake. All this is admitted. But these injunctions are
either limited by other precepts or they are unlimited. If they are
unlimited, then all who have died martyrs fell a sacrifice to
superstition instead of duty. Notwithstanding these directions were
intended as a rule for Christians in all ages, yet they were promulgated
while the disciples were under idolatrous governments, and were never
intended to encourage them to worship idols.
These commands must, therefore, be limited. The question is, How are
they limited? We apprehend, by the spirit and other precepts of the
gospel. We have already shown, we trust, that these absolutely prohibit
war in every form. If so, then none of these injunctions can counteract
the position we are examining. They only enjoin strict obedience to all
human laws under which we live that do not contradict the spirit or
precepts of the gospel; when they do, they are not binding and must be
resisted; not, however, with carnal but spiritual weapons; we must take
joyfully the spoiling of our goods and count not our lives dear unto
ourselves.
It has been often said that he who refuses to comply with the commands
of the magistrate resists the powers that be, and, according to the
apostle's reasoning, resists the ordinance of God and will receive to
himself damnation. And, further, as all powers are the ordinance of God
they ought to be supported, and if they cannot without, they must be
even at the point of, the sword. Here the subject of the Mediator must
make a distinction between resisting the "powers that be" by force of
arms and refusing to obey their unlawful commands. It is not supposed
that in one case he would obey and that in the other he would disobey
the commands of his Master. No martyr ever considered himself as
violating this precept in refusing to sacrifice to an idol at the
command of an earthly power; neither will any subject of the Mediator
view himself as violating it by refusing to use carnal weapons while he
believes that his Lord has utterly forbidden his using them. It is
apprehended that if this proves anything upon the principles of war,
that it will prove too much for its advocates. The command is to obey
the powers that be and not the powers that ought to be. If it is taken
in an unlimited sense, it must prohibit resisting even tyrannical
powers, and would, of course, condemn every Christian who engaged in the
American Revolution. To say that all power is in the hands of the
people, and, of course, it is the people who are the powers that be, is
thought to be but a quibble. We will suppose a very possible case,--that
a foreign power completely overturns the government of the people and
disannuls their laws and gives a new code; in that case, the command to
obey the powers that be would not be annihilated. The precept originally
was given while the disciples were in the midst of tyrannical
governments. It is thought that it is so far from tolerating defensive
war that it is opposed to it. The precepts of the gospel cannot be
dependent upon the convulsions of the nations. If Christians are bound
to aid with carnal weapons in suppressing a rebellion, then, if the
opposing power gains the predominance, they must turn directly about and
fight the very power they were before supporting. Such conduct would not
become the citizens of Zion. If it is said the powers that be are
Christian rulers, then we say, let them govern only by the laws of the
Mediator's kingdom, and we will bow with reverence before them, and not
teach for commandments the doctrines of men, as we cannot receive human
laws for divine precepts.
It is stated that our Lord paid tribute, and that we are commanded to
pay tribute to whom tribute is due, and that tribute supports the
governments of this world. This is granted; but the Mediator's subjects
are required also to lead peaceable and quiet lives; this is more
promoted by paying tribute than by the refusal. Our Lord directs Peter
to pay the tribute lest they should give offense. But paying tribute for
the sake of preserving peace is a very different thing from actually
engaging in war.
Whenever the Christian is called upon to pay money by way of taxes or
tribute, he does not part with any spiritual treasure, but only earthly
property, for which he has the example and precepts of the Lord. The
currency of the world generally bears the ensign of the nation which
made it. If it bears the image and superscription of Caesar, then "render
to Caesar the things that are Caesar's, and unto God the things which are
God's." Christians, however, whose hearts are upon this idol, will
sooner give up their lives than their God. "The love of money is the
root of all evil." The real Christian's treasure is in heaven and beyond
the reach of the powers of earth or hell. The things of this world are
but privileges loaned him, to be resigned at the call of his Lord. Shall
he then fear those who can only kill the body and afterwards have no
more that they can do? Rather, let him fear him who has power to destroy
both soul and body in hell forever. It is better for him to suffer wrong
than to do wrong.
The permission granted to the Jewish church to wage war has often been
pleaded as authority for Christians. If this proves anything, it proves
too much, for not only defensive but offensive war was permitted under
the Mosaic dispensation. This the tyrants of the world have not
generally contended was right since the gospel dispensation. We think,
however, that we have fully shown that this was abrogated under the
gospel dispensation, and that all kinds of war were prohibited; if so,
it has no weight on the subject.[9]
It has been said that Christians with a small exception have never
questioned the propriety of defensive war. As it regards nominal
Christians, this statement is perhaps correct, but as it respects the
real disciples of the Mediator, it is to be questioned. We hear of no
Christians in the first ages of the church engaged in carnal warfare
until we hear of great corruptions in the church. Most Protestants have
been of opinion that those precious disciples who inhabited the dark
valleys of Piedmont during the great corruptions of the nominal church
were the Redeemer's true subjects. These disciples, of whom the world
was not worthy, utterly refused to engage even in defensive war,
notwithstanding they were hunted down by their bloody persecutors.[10]
It has been often said that the Reformers, who were good men, did not
hesitate to engage in defensive war, and that the Reformation was
finally supported by the sword. That the Reformers were generally pious
men is readily admitted, and that the Reformation, under divine
providence, was a glorious event to the church is also granted. But the
history of the Reformers, when written by their friends, abundantly
manifests that they were men, subject to like passions with other men,
and that all the means they employed could not be justified, either by
the spirit or the precepts of the gospel.
Henry the Eighth was a vile man, but he was very active in protesting
against the Pope because his holiness would not grant him a divorce. God
makes the wrath of man praise him. It will not probably be a great
length of time (in the opinion of the writer) before those churches
which were defended with the sword will be destroyed by the sword.
It has been further urged that not only the Reformers but most pious
Protestants have prayed for the prosperity of the arms of their country,
and many have actually fought in the field of battle. All this is
likewise admitted. But many pious men have had a mistaken zeal. It is
fully believed that Protestants, generally, have been in the habit of
considering the Reformation so glorious an event that they have very
little inquired whether the means by which it was finally defended were
agreeable to the spirit of the gospel or not. They have been taught from
their earliest years to consider that the weapons of warfare used by the
Reformers were lawful, so that they have not hesitated to follow their
example. That the example and prayers of pious people ought to have
weight is readily granted, but to place a blind confidence in them, we
apprehend, is criminal, for their example is to be imitated no further
than it agrees with the spirit and precepts of the gospel. These must
forever remain a perfect standard of duty; whereas the practice of real
Christians, owing to their imperfect state, is constantly changing and
often contradictory. During the American Revolution, doubtless, real
Christians were praying and fighting for the success of the American
arms, and real Christians in the British service were praying and
fighting for the success of his Majesty's arms. The truth is, they ought
not to pray for war in any shape, but to pray that wars may cease from
under heaven, and that God's kingdom may come and his will be done on
earth as it is done in heaven; and not only to pray, but endeavor to
advance the kingdom of heaven and put a stop to wars and bloodshed. The
opinions of pious people often vary with the increase of light which
shines upon the church. One century ago most pious people believed in
the propriety of the slave trade, but very few can now be found to
advocate the abominable practice. The nature of the crime has not
changed, nor the evidence against it, but the truth is, that the opinion
of pious people has materially changed upon this subject. We ought
always to remember that the example of pious people is to be of no
weight any further than it agrees with the example of our Lord. It is
always unsafe to be looking too much to the fallible example of those
whom we have esteemed pious for a rule of duty, while we have the
unerring word in our hands to light our way; when any one is depending
upon the example of Christians not under the immediate influence of
divine inspiration for evidence to support his hypothesis, it is strong
presumptive evidence that he has not the word of God in his favor. By
the word of God and by that _only_ ought every controversy to be tried.
It is further urged that we are commanded to pray for kings and all in
authority; it is true we must pray not only for kings but all men, even
enemies. This, however, does by no means imply that we are commanded to
pray for a blessing upon their unhallowed undertakings; but it only
implies that we must pray that they may be translated out of nature's
darkness into the light of the gospel, and from the power of Satan unto
the living God.
The great difficulty with the subjects of the Mediator ever has been,
and still is, a want of faith in the promises of God. They are prone to
be afraid of consequences. They look nearly as much at consequences as
the children of Israel did while journeying from Egypt to Canaan. The
truth is, they ought to have nothing to do with consequences, but only
duties. "Thus saith the Lord," should be their warrant and only guide.
If they implicitly follow the command, consequences are all safe in
God's hand. Had Abraham looked only at consequences, it is not probable
he would ever have been styled the Father of the Faithful. It is not
uncommon for timid and worldly Christians to be alarmed at consequences
and to argue in this manner: they say, "Shall we stand still and suffer
an assassin to enter our houses and take our lives and property without
ever attempting to resist him?" All this must go upon the supposition
that he who has said he will never leave nor forsake his people, and is
a very present help in every time of need, will take no care of them. No
assassin could stand a moment before the prayer of faith which would
enter the heavens and reach the ears of the Lord of Sabaoth. If
faithless Christians cannot be persuaded to look at the precepts and the
promises, but only at consequences, they ought, at least, to examine
them well. Suppose God, in his holy providence, should permit an
assassin to take the life of one of his dear children; the consequence
would be, he would immediately be translated to glory; and possibly the
assassin might become a penitent; but should he take the life of the
assassin in defending himself, the consequence then would be, he would
hurry him into the abyss of the damned where his probation would be
eternally ended. He who puts his trust in the Lord shall not fear what
man can do to him; he will be like Mount Zion which cannot be moved.
Remember, dear brethren, that the weapons of our warfare are not carnal
but spiritual, and mighty through God. "Finally, my brethren, be strong
in the Lord, and in the power of his might. Put on the whole armour of
God, that ye may be able to stand against the wiles of the devil. For we
wrestle not against flesh and blood, but against principalities, against
powers, against the rulers of the darkness of this world, against
spiritual wickedness in high places. Wherefore take unto you the whole
armour of God (here is the equipment of a soldier of Jesus Christ), that
ye may be able to withstand in an evil day, and having done all, to
stand. Stand therefore, having your loins girt about with truth, and
having on the breastplate of righteousness; and your feet shod with the
preparation of the gospel of peace; above all, taking the shield of
faith, wherewith ye shall be able to quench all the fiery darts of the
wicked. And take the helmet of salvation, and the sword of the Spirit,
which is the word of God: praying always with all prayer and
supplication in the Spirit, and watching thereunto with all perseverance
and supplication for all saints." And the very God of peace shall be
with you, and he will shortly bruise Satan under your feet. For yet a
little while and the Almighty angel will come down with a great chain in
his hand; and he will lay hold on the dragon, that old serpent, which is
the devil and Satan, and will bind him a thousand years, and cast him
into the bottomless pit, and shut him up, and set a seal upon him, that
he shall deceive the nations no more until the thousand years are
fulfilled. Then wars will cease from under heaven and the implements of
death will be converted into the harmless utensils of husbandry, and
there will be nothing to hurt nor destroy in all God's holy mountain.
The stone which was cut out of the mountain without hands will become a
great mountain and fill the whole earth. Then will be heard "a loud
voice saying in heaven, Now is come salvation, and strength, and the
kingdom of God, and the power of his Christ: for the accuser of our
brethren is cast down, which accused them before God day and night. And
they overcame him by the blood of the Lamb, and by the word of their
testimony; and they loved not their lives unto the death. Therefore
rejoice, ye heavens, and ye that dwell in them."
It is, however, very important, dear brethren, that we keep it
constantly in mind that the nature and precepts of the gospel are the
same now as they will be then, in that glorious reign of righteousness
and peace, and that it is our duty constantly to be influenced by the
same spirit now which will then be manifested by the followers of the
Lamb. The little leaven is of the same nature with whole lump when it is
leavened. Let us therefore gird up the loins of our mind and watch unto
prayer.
4. If the Mediator's kingdom is not of this world, but spiritual,
heavenly, and divine, and if the kingdoms of this world are under the
dominion of Satan, and if the subjects of Christ's kingdom are not
permitted to use carnal weapons, then we may infer who is the "great
whore that sitteth upon many waters; with whom the kings of the earth
have committed fornication, and the inhabitants of the earth have been
made drunk with the wine of her fornication." A virgin or chaste woman
is a familiar symbol in the Scriptures of the true church of God; and an
unchaste woman is as familiar a symbol of an apostate or corrupt church.
As a lewd woman calls herself by the name of her husband, notwithstanding
she has constant intercourse with other men, so the corrupt church calls
herself by the name of Christ, notwithstanding she has constant illicit
intercourse with the kings of the earth.[11] To understand the true nature
of spiritual whoredom will assist us in ascertaining the bounds of
mystical Babylon.
The children of Israel were separated from all the nations of the earth
and set apart to be holy unto the Lord. As they were in covenant with
the God of Israel, he addressed them in the endearing character of a
husband. Whenever they made any covenant or formed a confederacy with
the nations around them, or imitated their idolatrous abominations, they
were charged with spiritual whoredom. The church, under the gospel
dispensation, is redeemed from amongst men out of every nation, and
sanctified and set apart to be a peculiar people to show forth the
praises of God. It is styled the Bride, the Lamb's wife. Its members are
not to be conformed to this world but to be transformed by the renewing
of the Spirit. They do not belong to any earthly kingdom, for our Lord
has said, "They are not of the world, even as I am not of the world";
but they are citizens of the heavenly Zion and belong to the household
of God; they are members of the same community, with the innumerable
company of angels and the spirits of just men made perfect; and are to
be governed by the very same spirit and temper which reigns amongst
those blessed inhabitants above. God is an overflowing and unbounded
ocean of blessedness and love; love is therefore the fulfilling of the
law.
Whenever the subjects of the Redeemer unite themselves to the kingdoms
of this world, and engage in their political contentions and fightings,
then it appears they commit spiritual whoredom, for they forsake the
fountain of living waters and hew out to themselves cisterns,--broken
cisterns, which can hold no water. When they thus mingle with the world
and unite in its pursuits they may spiritually be styled adulterers.
The apostle James, while reproving the twelve tribes, which were
scattered abroad, for their wars and fightings and friendship to the
world, styles them adulterers and adulteresses. In direct opposition to
this representation, the first fruits of the church are styled virgins,
as not being defiled with women. "These are they which were not defiled
with women; for they are virgins. These are they which follow the Lamb
whithersoever he goeth. These were redeemed from amongst men, being the
firstfruits unto God and the Lamb. And in their mouth was found no
guile: for they are without fault before the throne of God." As virgins
are pure and undefiled, so were the disciples of Christ in the first age
of the church when they had no impure intercourse with the kingdoms of
this world and followed the Lamb in refusing to engage either in its
profits, honors, or fightings. They are, therefore, called virgins,
without fault, in opposition to those who mingle with the world, who are
spiritually styled harlots.
It evidently appears, if what has been said is true, that mystical
Babylon, that mother of harlots and abominations of the earth, is just
as extensive as the union of the church with the kingdoms of this world;
and just in that proportion in which an individual Christian, or a
single church, or a number of churches united in one body, engage in the
honors, profits, and fightings of the kingdoms of this world, just in
that proportion they may be said to be guilty of spiritual whoredom.
The writer is well aware that this inference, however just, will be
looked upon with contempt by worldly political Christians whose dearest
interest is involved in the kingdoms of this world, and especially by
those who are clothed in purple and scarlet and have a golden cup in
their hands. He has no expectation of being candidly heard by such, but
it is God's own dear children who have ignorantly mingled with the
world, having been blinded by their education, from whom he expects a
candid hearing. "If any man have ears to hear, let him hear."
It is not common for a lewd woman openly to avow to the world her
character; neither can it be expected that the mother of harlots will
own her name. The writer is of opinion that very few have understood the
full dimensions of this mystical city; she appears to him in her
greatest extent to be bounded but little short of the whole visible
church of God. She is styled "the _great City_, which spiritually is
called Sodom and Egypt, where also our Lord was crucified." "And in her
was found the blood of prophets and saints and of all that were slain
upon the earth." But a dreadful judgment awaits her: "She shall utterly
be burnt with fire: for strong is the Lord God who judges her." Being
mingled with the nations and supported by their power, when they become
like stubble before the devouring fire, she will be consumed with them.
The whore is represented as riding upon a scarlet-colored beast, and
upheld by him.[12]
When he, with all his heads, are cast into the lake of fire, she will
likewise be given to the burning flame. But before this great and
dreadful day of the Lord shall come, which will burn as an oven, when
the whore shall be consumed with the nations of the earth, God will call
to his people to come out of her, saying unto them, "Come out of her, my
people, that ye be not partakers of her sins, and that ye receive not of
her plagues." As God's ancient people were carried captives into literal
Babylon, so God's dear people will be found captives in mystical
Babylon, until they hear the command of their Lord to come out of her
that they be not partakers of her sins and that they receive not of her
plagues. The captive daughters of Zion are very numerous. O that they
may soon arise and shake themselves from the dust! "Shake thyself from
the dust; arise, and sit down, O Jerusalem: loose thyself from the bands
of thy neck, O captive daughter of Zion."
5. If the Mediator's kingdom is not of this world, and the kingdoms of
this world are under the dominion of Satan, and if Christ's subjects
cannot unite themselves to the kingdoms of this world, without
committing spiritual whoredom, then we may infer the great impropriety
of the subjects of the Mediator's kingdom becoming political Christians
and enrolling themselves with the men of this world. They cannot serve
two masters: for they will either hate the one, and love the other; or
else they will hold to the one, and despise the other.
How humiliating is it to see subjects of the King of Zion engaged in the
drudgery of the prince of darkness, laboring and struggling to support
his tottering throne! Satan's kingdom is divided against itself and
must, therefore, come to an end. But how lamentable is it to see the
sons of the living God, the subjects of the Prince of Peace, taking
sides in the cause of the adversary of souls, and actually opposing and
fighting each other under his banner! They do it ignorantly and will,
therefore, obtain forgiveness, for they know not what manner of spirit
they are of. They are commanded to have no fellowship with the
unfruitful works of darkness, but rather reprove them.
Before our Lord departed from this world to go to the Father, he gave
laws to his subjects for their rule of life until his second coming. All
these laws contemplated their residing as a holy nation in the midst of
a wicked and benighted world, to reflect the rays of the Sun of
righteousness on the thick darkness which covers the people. They were
to be a city set upon a hill and a light to the world. The apostle
exhorts them to "do all things without murmurings and disputings: that
ye may be blameless and harmless, the sons of God, without rebuke, in
the midst of a crooked and perverse nation, among whom ye shine as
lights in the world." They must be a peculiar people to show forth the
praises of God. How inconsistent is it, then, for the citizens of the
heavenly Zion to be mingling with the politicians of this world and
uniting in their processions, feasts, and cabals, when they ought rather
to be praying for them, that the very sins they commit in these scenes
may be forgiven them! Dear brethren, is it not high time to come out
from the world and be separated? "Be ye not unequally yoked together
with unbelievers: for what fellowship hath righteousness with
unrighteousness? and what communion hath light with darkness? and what
concord hath Christ with Belial?" "Wherefore come out from among them,
and be ye separate, saith the Lord, and touch not the unclean thing; and
I will receive you, and will be a Father to you, and ye shall be my sons
and daughters, saith the Lord Almighty."
6. In view of what has been said, we finally infer that every interest
which is not built upon the sure foundation stone which God has laid in
Zion will be swept away when the storms of divine wrath shall beat upon
our guilty world. "For, behold, the day cometh, that shall burn as an
oven; and all the proud, yea, and all that do wickedly, shall be
stubble: and the day that cometh shall burn them up, saith the Lord of
hosts, that it shall leave them neither root nor branch." "For the day
of the Lord of hosts shall be upon every one that is proud and lofty,
and upon every one that is lifted up; and he shall be brought low." "The
lofty looks of man shall be humbled, and the haughtiness of men shall be
bowed down; and the Lord alone shall be exalted in that day." "The Lord
at thy right hand shall strike through kings in the day of his wrath. He
shall judge among the heathen, he shall fill the places with their dead
bodies; he shall wound the head over many countries." "For, behold, the
Lord will come with fire, and with his chariots like a whirlwind, to
render his anger with fury, and his rebuke with flames of fire. For by
fire and by his sword will the Lord plead with all flesh: and the slain
of the Lord shall be many." "For the indignation of the Lord is upon all
nations, and his fury upon all their armies: he hath utterly destroyed
them, he hath delivered them to the slaughter. Their slain shall be cast
out, and their stink shall come up out of their carcasses, and the
mountains shall be melted with blood." "For this is the day of the Lord
God of hosts, a day of vengeance, that he may avenge him of his
adversaries: and the sword shall devour, and it shall be satiate and be
made drunk with their blood." The nations must drink of the wine of the
wrath of God, which shall be poured out without mixture, into the cup of
his indignation; and they will be trodden in the great wine press of the
wrath of God Almighty. And the great whore which has drunk the blood of
the saints and the blood of the martyrs of Jesus will have blood to
drink; for she is worthy.
The sword of the Lord has two edges; it will cut off the offending limbs
of the church and destroy her enemies. The fire of the Lord will purify
his saints but utterly burn up the wicked. He "whose fan is in his hand
will thoroughly purge his floor, and gather his wheat into the garner;
but he will burn up the chaff with unquenchable fire." Although the
earth is thus to be desolated, and the nations destroyed, yet the saints
of the Most High shall "possess the kingdom for ever and ever." "And the
kingdom and dominion, and the greatness of the kingdom under the whole
heaven, shall be given to the people of the saints of the Most High,
whose kingdom is an everlasting kingdom, and all dominions shall serve
and obey him."
Dear brethren, these events are rapidly rolling in the fiery wheels down
the descent of time; and although the nations must first drink the vials
of divine wrath and the battle of God Almighty must first be fought, yet
the time is at hand when we shall no more hear the sound of war, and of
garments rolled in blood, for man will cease to be the enemy of man, and
every one will sit quietly under his own vine and under his own fig
tree; and there will be nothing to hurt or destroy in all God's holy
mountain, and the knowledge of the Lord shall cover the earth as the
waters cover the channels of the mighty deep.
Dear brethren, is it not "high time to awake out of sleep: for now is
our salvation nearer than when we believed. The night is far spent, the
day is at hand: let us therefore cast off the works of darkness, and let
us put on the armour of light." And let us pray with all prayer and
supplication in the Spirit for all men, not only for ourselves, our
families, and our friends, and the church of God, but for a dying world,
that God would in infinite compassion cut short these days of dreadful
calamity for his elect's sake; and in the midst of deserved wrath
remember mercy.
"He that hath ears to hear, let him hear what the Spirit saith unto the
churches; To him that overcometh will I give to eat of the tree of life,
which is in the midst of the paradise of God."