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 SEVEN LECTURES 
 
 ox THE 
 
 SECOND COMIJSfa 
 
 ov 
 
 THE LORD. 
 
 DELIVERED IN TORONTO, IN 1868, 
 
 S9 
 
 J. N. DARBY. 
 
 FROM REVISED NOTES. 
 
 TORONTO : 
 
 GOSPEL TRACT DEPOSITORY, 
 
 870, YoNOG Stekbt. 
 
 1863. 
 
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 vt- 
 
 CONTENTS. 
 
 Lbctubb I. — ^The Coming of the Lord the proper hope 
 of the Church. 
 
 (( 
 
 t( 
 
 ({ 
 
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 II. — ^The purposes of God concerning the 
 Church. 
 
 III. — The taking up of the Church of God and 
 the first Resurrection. 
 
 lY. — ^The Kestoration of the Jews to their place 
 as a Nation on the Earth. 
 
 V. — ^The Judgement of the professing Church. 
 
 •' VI. — The Government of God on the Earth in 
 connection with the Jews as a centre, 
 and the Judgment of the Gentiles. 
 
 * * VII. — ^The same — Conclusion. 
 
 X- 
 
 I 
 
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 ■..( I:. , ■■;- 
 
LEOTUBES ON THE SECOND OOMINO. 
 
 LECTURE I. 
 
 1 THESSALOMAFS I 
 
 By J. N. D. 
 
 Coroirfa: 
 
 GOSPEL TRACT DEPOSITORY. 
 
 (MES. DBBW, 370. YONQB 8TEBBT.) 
 Price Four CenU. 
 
,%f' \\ ■' :*■•, 
 
NOTES OF A LECTURE 
 
 ON 
 
 IsT Thessalofiajs^s I. 
 
 Meeting House, Alexander Street, 
 Toronto, March 25, 1863. 
 
 What I would desire to bring before you is, the coming 
 of the Lord as the proper hope of the Church, and to show 
 you that it is constantly, increasingly brought before it aa 
 such by the Spirit of God . When once the foundation 
 is laid of His j&rst coming as that which brings personally, 
 peace and salvation, and even before it, so far as it ia 
 a means of awakening th? conscience, the one thing the 
 saints were taught to look for was, the coming of the 
 Lord. No doubt the first thing the soul needs to know 
 is the ground of its salvation. When this is known the 
 Lord Himself becomes precious to the believer, and when 
 the Church was in a healthy state we shall find that the 
 hearts of the saints were altogether set upon Him, and 
 looking for His coming. And now our hearts should un- 
 derstand, as I shall show you from Scripture was the 
 case then, that the coming of Christ, is not some strange 
 speculation, or the advanced idea of a few, but was 
 set before the Church as elementary and foundation truth, 
 and formed a part of all their habits and feelings, and 
 mingled itself with every thought. It was and is the key- 
 stone of all that keeps up the heart in this solitary place, 
 
 If 
 
'r 
 
 (looking at it as journeying through tho wildoniess), and 
 with a heart full of love for God, and tho desire to seo 
 Christ, wo can appreciate tho Apostle's prayer for us : — 
 " Tho Lord direct your hearts into the lovo of God, and 
 into tho patient waitiny* for Christ." We have not long 
 to wait, and it is worth being patient for. We shall find 
 too that tho teaching of Scripture as to Christ's second 
 coming casts wonderful light on the value of his first com- 
 ing. For His second coming, as regards the Saints, is to 
 complete as regards their bodies, so bringing them into 
 tho full result of salvation, that work of life giving power 
 Christ has already wrought in their souls, founded on the 
 complete title in righteousness which he has effected for 
 them on the cross. He comes to receive them to Him- 
 self, that where he is there they may be also, to chango 
 their vile bodies and fashion them like His glorious body. 
 For the saints the resurrection is a resurrection of life, 
 not of judgment. It is a raising in glory or changing 
 into it by the Lord's power those that are already quick- 
 ened and justified. When people, Christian people too, 
 are looking for judgment, and saying with Martha, '* I 
 know he.shall rise again in tho resurrection at the last 
 day," they forget the judgment of the quick ; that then 
 is the judgment of this world, they are all caught eating 
 and drinking, sudden destruction cometh upon them as 
 travail upon a woman with child, and, they shall not es- 
 cape. People don't like that, they put oflf God's judg- 
 ment to a vague and indefinite period, when they hops 
 all will be well. They think that then will be decided 
 their final state, they trust, for blessing. There is surely 
 A judgment, but all their thoughts about it area mistake. 
 The matter is decided now. He that believeth is not 
 condemned, and he that believeth not is condemned al- 
 ready. If we receive the statements of Scripture all is 
 
 *F)roporly, ' the patience of Christ,' who is also waiting. 
 
M simple as possible : — ^That the first coming of Ohrist to 
 do His Father's will was so complete in its efficacy that 
 they who belong to that first coming, who have part in 
 its efficacy by faith, are cleansed, justified, forgiven by 
 its virtue, and that when He comes the second time He 
 comes to bring them to glory. The moment I get hold 
 of the truth that the coming is, for believers, to receive 
 them to Himself, the moment I see that His coming the 
 second time is to bring in the glory, to change us into 
 His own likeness and to have us with Him, it afl'ects 
 everything, instead of being an unimportant thing. I 
 believe death is the most blessed thing that can happen 
 to a man, but it is not the thing I am looking for. I am 
 looking to see Him. He might come to-morrow, or to- 
 night or now. Don't you think it would spoil all your' 
 plans ? Suppose you thought he might come, would it 
 not make a difference in your thoughts ? You know it 
 would. Suppose a wife expects her husband to return 
 from a journey, don't you think there would be an 
 effort to have everything ready ? Another thing I have 
 found to be specially blessed is, that it connects me with 
 Christ so nearly, I do not think merely of going to heaven 
 and being happy — a vague thought that, of course, I shall 
 be perfectly happy. Surely we shall. The divine pres- 
 ence will shed sure and endless blessing around. But one 
 is coming whom I know, who loves me, who has given 
 Himself for me, whom I have learned to love. I shall be 
 with him for ever. Christ becomes personally more in. 
 view, more the object of our thoughts. Nothing so 
 powerful as that, and nothing so powerful as scripture 
 for everything. It deals with the soul in the power of 
 divine light. It reveals Christ, brings the heart's judg- 
 ment into His presence. It convicts every thought of 
 the heart, showing whir.t it is in truth. There are three 
 ways in which Christ is pointed to in Scripture — on the 
 cross at His first coming ; sitting on the right hand of 
 
ff" 
 
 • 
 
 God ; and, He is coining again. In the first he has laid 
 the fonndaiion of that which I have in Him. The foun- 
 dation was on the cross, and now that he is sitting on the 
 right hand of God He haa sent us the Holy Ghost the 
 comforter while waiting His Lw«;urn, giving to those in 
 whom He dwells the full certainty of faith as to the effi- 
 cacy of His work and their own redemption, God's love 
 and their own adoption thus leading them to desire with 
 ardent hope His coming again. Having thus given a 
 general idea of the place Christ's coming holds in Scrip- 
 ture, I will take a few passages in different parts of the 
 Word, without going fully into them now, to show that 
 it is the great truth of Scripture hope, and that all the 
 thoughts, feelings, hopes, interests of God's children are 
 •connected with it. That not only it is not a false, but 
 that it is not a rare or strange idea, but enters into the 
 whole stricture of christian feeling. 1 Thes. i. 9, 10, 
 ' * For they themselves shew of us what manner of enter- 
 ing in we had unto you, and how ye turned to God from 
 idols to serve the living and true God : and to wait for 
 His Son from Heaven, whom he raised from the dead, 
 even Jesus, which delivered us from the wrath to come." 
 Here we find that the world was talking about this ex- 
 pectation of the Christians, so sure was their expectation 
 and so strong the influence which it exercised on their 
 conduct. They (the disciples) were looking for God's Son 
 from Heaven, it formed a part of that which the heathen 
 were converted to ; the present waiting for God's Son 
 from Heaven so that the world took notice of it. 2Qd chap. 
 18, 19, " For what is our hope, our joy, or crown of re- 
 joicing ?" Most beautiful here to see the affection of 
 Paul for the saints, but to what did his heart look na the 
 time when these affections would be satisfied in their bles- 
 sing 1 The coming of Christ. Again as regards holiness 
 we see exactly the same thing in the 3rd chap. 12, 1^ 
 " And the Lord make you increase and abound in love 
 
one toward another, and toward all men, even as we do 
 toward yon : To the end he may establish your hearts nn- 
 blameable in holiness before God, even our Father, at 
 the coming of our Lord Jesns Christ with all His saints. '' 
 The coming of Christ, and His coming with all the saints 
 BO that it can confer but one thing, was so near to His 
 spirit that He looks at their being found perfect then, 
 as the object his heart desired. And in chap. iv. 13, 18, 
 ** But I would not have you to be ignorant, brethren, con- 
 cerning them which are asleep, that ye sorrow not, even 
 as others which have no hope. For if we believe that 
 Jesus died and rose again, even so them also which sleep 
 in Jesus will God bring with Him. For this we say unto 
 you by the word of the Lord, that we which are alive and 
 remain unto the coming of the Lord, shall not prevent 
 them which are asleep. For the Lord Himself shall des- 
 cend from heaven with a shout, with the voice of the 
 archangel, and with the trump of God : and the dead in 
 Christ shall rise first : Them which are alive and remain 
 shall be caught up together with them in the clouds, to 
 meet the Lord in the air : and so shall we ever be with 
 the Lord. Wherefore comfort one another with these 
 words." We find that, instead of the Lord's coming be- 
 ing a strange doctrine, while he could not look for the 
 Christian's dying without his going to Heaven, yet the 
 comfort he gives is not that, but their return with Jesus. 
 Death did not deprive them of that ; God would have 
 them with Him. First note, beloved friends, here the 
 full assurance expressed, for living and dead saints alike. 
 How do people persist in saying it is impossible to tell 
 on this side the grave ? The apostle dues tell for both. 
 The first coming of Christ has so finished redemption and 
 the putting away of sin, that His second is glory and 
 being with Him for the dead and living saints. But see 
 how present the coming of the Lord was to their minds, 
 tf I were to comfort the frieitds of a departed saint by 
 
 t! 
 
8 
 
 Bikyirig th&t God would bring him with Jesus when He 
 oame again, what would they think of me ? I was mad 
 or wild. Yet such is the comfort Paul gives to the Thes- 
 salonians and uo other, though he plainly teaches e^se- 
 where the soul of the saint will go to heaven when he 
 dies. But these examples show how the coming of the 
 Lord mixed itself with every thought and feeling of Chris- 
 tianity then, so in his wish for chrisiians in chap. v. 23, 
 ** The very God of heaven sanctify you wholly, and I pray 
 God your whole spirit and soul and body be preserved 
 blameless unto the coming of our I^ord Jesiis Christ." — 
 But the world rejects this news, and the church becomes 
 worldly, has lost her value for it : not so the first disciples, 
 Uieir hearts were attached to their Master and they de- 
 sired to see Him, to be like Him. They waited as a pre- 
 sent condition of soul for God's Son from Heaven. I 
 have gone tl^rough these passages not merely to prove the 
 doctiine but to show the way in which it coimected itself 
 with the whole of the christian's life. We will turn back 
 now to see the universal testimony of Scripture to the 
 truth of this doctrine and the various aspects it takes, 
 and first, the 24th chap. Matt. 30, 31, " And then shall 
 appear the sign of the Son of Man in heaven : and then 
 shall all the tribes of the earth mourn, and they shall see 
 the Son of Man coming in the clouds of heaven with pow- 
 er and great glory, and He shall send His angels with a 
 great sound of a trumpet, and they shall gather together 
 His elect from the four winds, from one end of heaven to 
 the other.'' When the disciples ask Him the time when 
 these things are to be He tells them to watch — and in 
 the 44th verse, " Therefore be ye also ready : for in such 
 an hour as ye think not the Son of Man oometh." But 
 the Lord goes farther in the folio wiui; parables which ap* 
 ply to christians. The mark of the evil servant given 
 there is that he says in his heart my lord delays his oom* 
 ingi and thereupon begins to eat and drink with the 
 
drunken. They lost the expectation of the church and 
 sank down into hierarchical power and into the world, 
 into comfort and pleasure. But the bridegroom did tarry 
 and the church lost the present expectation of Christ and 
 the blessed fruit of it on their souls. Mat. xxv. 1, "Then 
 shall the kingdom of heaven be likened unto ten virgins, 
 which took iheir lamps, and went forth to meet the bride- 
 groom." There is the essence of the church's calling. — 
 They went forthf but, while the bridegroom tarried they 
 all slumbered and slept, saints as well as professors, no 
 exception, they all lost the sense of what they had gone 
 out to, and gave up watching. And what is it that aroused 
 them from the sleepy state into which they had fallen 1 
 verse 6, "And at midnight there was a cry made. Behold, 
 the bridegroom cometh : go ye out to meet him." They 
 had to be called out again ; they had got into the world, 
 into some place to sleep more comfortably, just where 
 the professing church is now, eating and drinking with 
 the drunken, and the cry io, I trust, again going forth, 
 "Behold, the bridegroom cometh." And what made 
 the church depart from the sense of what they had been 
 called out to was saying, just what people, and chrietian 
 people too, are saying now, "The Lord delayeth His 
 coming." They don't say he will not come, but He 
 delays it ; we are not to expect Him. I will pass over 
 Mark, not that there are not plenty of passages there, 
 but that what we find there is substantially the same 
 as what we find in Matthew. I will go on therefore 
 to the 12th chap. Luke, 35-38, " Let your loin? he girded 
 about, and your lamps burning ; and ye yourselves 
 like unto men that wait for their Lord, when he will 
 return from the wedding ; that when he cometh and 
 knocketh, they may open unto him immediately. Blessed 
 are those seivants, whom the Lord when he cometh shall 
 find watching ; verily, I say unto you, that he shall gird 
 himself and make them sit down to meat, and will come 
 
I \ 
 
 10 
 
 forth to serve them. And if he shall come in the second 
 watch, or come in the third, and find them so, blessed 
 are those servants*" Remark here that the waiting for 
 the coming of Christ is what characterises the christian 
 according to the mind of Christ. Men speak of death, 
 but death is not my Lord. We find the same truth 
 pressed on men in the 17th chapter, verses 22-37, when 
 tills passage does not warn people as to sin ; but as to the 
 unholy thought that the world may go on indefinitely. As 
 soon as Noah entered into the ark the flood came and 
 destroyed them all. As soon as the Church is taken up, 
 Satan having filled men's hearts with lies, judgment will 
 come. And as in the days of Noah and of Lot, they ate, 
 they drank, they bought, they sold, planted and builded, 
 even thus shall it be in the day when the Son of Man 
 is revealed. Remark here how impossible it is to apply 
 this to the great white throne, when He sits on the great 
 white throne the heavens and the earth flee away, there 
 is a total destruction of everything, men will not be 
 eating drinking, planting, building then. Look now at 
 chap. xxi. 26 to 36, people apply this to the destruction 
 of Jerusalem, that is spoken of in the 21st verse of this 
 chapter : *'Then let them which are in Jerusalem flee to 
 the mountains : and let them which are in the midst of 
 it depart out : and let not them that are in the countries 
 enter thereinto." But then after that Jerusalem is trodden 
 down of the Qentiles till the time of the Gentiles bo 
 fulfilled, the time running on now till the last beast's 
 wicLedness is filled up, then come the signs and the Son 
 of Man is revealed. John xiv. 1, 2, 3. "Let not your 
 heart be troubled : ye believe in God, believe also in me ; 
 in my Father's house are many mansions : if it were not 
 BO I would have told you, I go to prepare a place for you, 
 and if I go and prepare a place for you, I will come 
 again and receive you unto myself, that where I am there 
 ye may be also." Sudi is the promise left us, the comfort 
 
w 
 
 GfarSst gave to his disciples Tvhen he was leaving them, 
 He comes to receive them to Himself. Acts i. 9, 10, 11. 
 ''And while they looked steadfastly toward heaven as he 
 went up, behold, two men stood by them in white 
 apparel ; which also said, ' ye men of Galilee, why staLd 
 ye gazing up into heaven ? this same Jesus, which is 
 taken up from you into heaven, shall so come in like 
 manner as ye have seen him go into heaven." This too, 
 though it be Christ coming in the clouds, is not the great 
 white throne, but what is striking here is they are losinsf 
 Christ, and what is the angels' word to them : Why are 
 ye looking up into heaven? he will come again in the 
 same way. What the angels brought before them to 
 comfort them when Jesus left them was that Ho would 
 come again, and what scripture points people's hearts to, 
 to comfort and strengthen them is, that He is coming 
 again. It is appointed unto man once to die and after 
 that the judgment. That is the allotted portion of the 
 seed of the first Adam, but as that is man's portion, so 
 Christ was once offered to bear the sins of many, and to 
 them that look for Him shall He appear the second time 
 without sin unto salvation, Heb. ix. 27, 28, and Christ 
 is waiting oiily till the fulness of the Gentiles be come 
 in. We are not even all to die. We shall not all die, 
 1 Cor. XV. Bl. — Rom. xi. 25. : " For I would not, breth- 
 len, that ye should be ignorant of this mystery, lest 
 ye should be wise in your own conceits ; that blindness 
 in part has happened to Israel, until the fulness of the 
 Gentiles be come in." When the Church is formed, its 
 last member being brought in, when the fulness of the 
 Gentiles is come in, Israel will be saved as a nation and 
 the deliverer come out of Zion. Christ will appear for 
 their deliverance. Again, turn to 1 Cor. hap. i. 6, 7, 
 "Even as the testimony of Christ was confirmed in 
 yon : so that ye come behind in no gift : waiting for 
 the coming of our Lord Jesus Christ." All the promiMS 
 
r- 
 
 12 
 
 hi i 
 
 of the prophets will be fulfilled at that coming. Turn 
 back to Actsiii. 19, 20, 21 ; " Repent ye therfore, and be 
 converted, that your sins may be blotted out when (read, 
 so that) the times of refreshing shall come from the 
 presence of the Lord, and he shall send Jesus Christ, 
 which before was preached unto you : whom the heavens 
 must receive until the times of restitution of all things, 
 which God hath spoken by the mouth of his holy prophets 
 since the world began." He had been before preached 
 to them, but it is the same Jesus that had been spoken of 
 to them, we can't apply it to the Holy Gliost, for it was 
 the Holy Ghost then come down who spoke by Peter and 
 declared that Ho should come whom the heavens had 
 then received. In the xvii. chap. , 30, 31, the apostle is 
 testifying that though God winked at the times of their 
 ignorance. He now commandeth all men everywhere to 
 repent ; because he hath appointed a day in the which he 
 will judge the world (i.e. : this habitable earth) in right- 
 eousness by that man whom he hath ordained, whereof 
 he hath given assurance unto all men, in that he hath 
 raised him from the dead. The distinctive resurrection 
 of the saints will be at His coming. 1 Cor. xv. 23 : 
 ^' But every man in his own order : Christ the first fruits : 
 afterward they that are Christ's at His coming." Ephe- 
 sians and Galatians are the only two books in Scripture 
 in which you do not find the coming of the Lord. The 
 Galatians had got off the foundation of faith, absolute 
 justification by faith in Christ, and Paul was obliged to 
 return to the first principles of justification — ^The Epistle 
 to the Ephesians takes the opposite extreme, and you see 
 the Church in Christ in heaven so that it cannot speak of 
 Christ coming to receive it, it is viewed as now united to 
 Him there. But we shall find constant reference to it in 
 the other epistles ; that it is a point kept before the mind 
 for present, practical effect. Phil. iii. 19, 20, 21 : 
 '' Whose end is destruction, whose god is their belly, and 
 
>M3 
 
 Jt 
 
 •^wilMM^loi^i»ii) their flhame, ^bo mind dtirthly things. 
 
 r^'->For our 'conTeraation is in heaven from whence also -we 
 
 ^ ^44M>k for th6 Saviour, the Lord Jesus Chtist, who shall 
 
 o'-changie our vil6 body, that it may be faRhiOned like unto 
 
 W^'his glorious body, according to the working wheveb}^ he 
 
 is able even to subdue all things unto himself." Col. iii. 
 
 ^ 1^ 2, 8, 4 : " If ye then be ri^en with Christ, seek those 
 
 '^^'ihings which are above, where Christ sitteth on the right 
 
 '^ -hand of God. Set your affections on thinj^s above, not 
 
 "on things on the earth. For ye aie dead, and ycur lifo 
 
 iahid with Christ in God. When Christ, wlio is our life, 
 
 '■' shall appear, then shall ye also appear with him in gloiy." 
 
 ' Inthu Thessalonians it is the main subject of both epibtles. 
 
 ^ In the fln&t Epistle, except the warning in the fifth chapter, 
 
 ^ it is tlie' blessedness of it to the saints. In the cesond 
 
 ''^ epistle the judicial character, though the glory of the eaints 
 
 -'*; is included in it, for wheii He executes judgment on the 
 
 "' living we shall appear with Him iu glory. 1 Tim : vi. 14. 
 
 • '<«That thoii keep this commandment without spct, nnrc- 
 
 ^ bukeable, until the appearing of our Lord Jesus Christ." 
 
 " The, apostle exhorts Timothy to go on diligently and faith- 
 
 " f ijdly looking for theii^/>earin^. When the word of God 
 
 is speaking of joy to the saints, it is the coming. The 
 
 moment he speaks of responsibility to the world or to the 
 
 Saints, it is always His appearing. What would have 
 
 '^ been the use of his sayin;; to Timothy to keep the com* 
 
 ~^^inftndm6nt until his ap^ earing, if it were not practically a 
 
 ^''j' present expectation, and then how mighty its power on the 
 
 " toonscieoce : not the very highest motive, but one we 
 
 : liefed. And if through grace the Lord has delayed Bis 
 
 '' coming, not willing that any shonld perish, those who 
 
 " lisve acted on that expectatbn will have lust no fruit- of 
 
 ^'theii?' fidelity, it will find its recompense in that 4ii]^> 
 
 ''' 2 Tim : ivl. 8. **^Heuceforth there is laid up for me a 
 
 ^: crown of righteousness, which the Lord, tjie i^ightedus 
 
 ^ Jbdge, shall give me at that day : and not to mo only, 
 
14 
 
 !l 
 
 
 ' 
 
 but unto all them that lovo His appearing. Lore ! do 
 yuu love, can you love diat which will put a stop to every 
 thing that is pleasant in the world/ it asks the heart. 
 How does this mark a spii-it entirely in contrast with that 
 of the world. Heb. ii. 6-0, "For unto the angels hath 
 he not put in subjection the world to come, whereof we 
 speak. But one in a certain place testihed, s^iying, what 
 h man, that thou art mindful of him ? or the son of man, 
 that thou visitest him ?" World tu come, is the habitable 
 oarth. Christ is now at God's right hi^nd till Cod puts 
 all things under His feet. Chap. ix. 24, '' For Christ is 
 not entered into the holy [ilaccs made with hands, which 
 aro the figures of the true : but into heaven itself, now 
 to appear in the presence of God for us." There was a 
 state of. probation before man was turned out of pai^adiso ; 
 since then man has indeed been tried up to the dealh of 
 Christ, whether law or prophets or the mi sion of God's 
 Son could) win him back, but in vain. What man finds 
 out now is, that he is lost. But then, that when man's 
 sin was complete, God's work began, and redemption is 
 by the cross on which man crucified the Lord. Sin was 
 complete then : but He appeared to put away sin by the 
 nacritice of Himself ; that work is completed and those 
 who through grace believe and have part in it, await the 
 same Saviour to come agrin fur their final deliverance. 
 James v. 8. Be ye also patient : Btablish your hearts, 
 for the coming of the Lord draweth nigh. Here again 
 wo see how it is presented as a present motive for patience 
 and to be looked for in daily life as sustaining the soul 
 in patience yet as that which was to change the whole 
 state of the world. In 1 Peter we have a remarkable 
 testimony to the order of Gods ways in this respect. 
 Firat the prophets who learned, in studying their own 
 prophecies that what they testified was not to bo fulfilled 
 in their day, next the gospel but that not the fulfilment. 
 In it the thing» are r(tpo)ied with the Holy Ghost 8«nt 
 
15 
 
 down from heaven. The saints are called on to be sober 
 and hope to the end for the grace to be brought to them 
 at the appearing of Jesus Christ, whom having not seen 
 wo love. The time of the saints receiving the promiBO is 
 the appearing of Christ. 1 Pet. i. lU-13. In second 
 Peter you may remark tliat he makes the slighting this 
 promise, the calling it in question because the world was 
 going on as it had, to be the sign of the scofifers of the 
 kst days. In 1 John it is mentioned in chapter ii. 23, 
 for the conscience as ground gf warning, but in the tliird 
 chapter 1-3 we have it amply used for the heart and walk 
 of the saints. Now are we sons of God, it doth not yet 
 appear what we shall be : but we know that, when He 
 qhall appear, we shall be like Him ; for we sliall see Him 
 as He is : and he that hath this hope in Him purifietlx 
 himself, even as He is pure. Our blessed and assured 
 hope is to be like Christ Himself. That we shall bo 
 when He appears. The present efifect of this special hope 
 is that the Kiint purifies himself even as He is pure, seeks 
 to be as like Him now as possible, takes his part With 
 Himself at His appearing as his motive and standard of 
 walk. Jude 14. And Enoch also, the seventh from 
 Adam, prophesied of these, saying, Behold the Lord 
 Cometh with ten thousand of His saints. The epistle is 
 striking in this, it shews the decline of the church the 
 false brethren coming in unawar#s who in character des- 
 ignated the state of the professing church in the last days 
 and the object of the judgment of the Lord when He 
 would appear. The whole book of Revelatisn rofoi's to 
 this, it is an account of the preparatory judgmout of God, 
 on to the 19th chapter when the Lord comes forth to 
 execute judgment. He has accomplished the work of 
 salvation and is sitting at the ri^ht hand of God. And 
 then comes to set all things right. This makes His 
 coming, besides the righteous display of His own glory, 
 of God*s eternal Son as man tho centre of all things, of 
 
r 
 
 n 
 
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 tl I 
 
 
 i.n 
 
 1 ■:, 
 
 
 IG 
 
 ift; jmcKinportaace. It alone aotaally mftkes (;ooil tli» plans 
 u: and coqn«el» of God. Glory is founded on Hu first 
 iu oouiiig. That morally speaking surpasses all glory. It 
 .1 ia the absolute display of what God is, when evil is come 
 lu iui but at His second coming only the actual result will 
 ii: be made manifest. He oomo3 to receive tlie church to 
 .1: Himself, the witness of sovereign grace, and to order the 
 i.vorld subject to Him iu tho power of His kingdom in 
 ,t.. blessing, and so display Iho government of God. Till He 
 :jr. comes neither can take place. We enjoy the full revelao 
 i: tion of Him from whom till that blessing flows, and enjoy 
 u it here in a nature suited to it and flawing from it, but 
 \i y/e wait for the results for ourselves and for this burdened 
 tl- world. We love his appearing. How is it with you 1 
 ;i. are you linked with the world Ha subverts when He 
 i; Gomes, or with Him who brings the fulness of blessing, 
 I. though with judgment on what hindered it i Were Ho 
 ).; to come now would it be your awaited joy and delight 1 
 I. or does it alarm and try your hearts? The Loid sive 
 I. yon to answer before His face. I have sought this even- 
 it. ing to shew you how it forms the constant topic of Scrip* 
 : 'ture, and enters as a present expectation into th« whole 
 o.atructure.'of the habits of thought of those who 'were 
 ;; taught by the apostles, by the Spirit of God Himself, 
 jt how its loss was the sign of the church's decline aul 
 ..^, 9inkin{;;:into worldliiftas and the world. I leave it to.th» 
 IV. iblensed Spirit of God to bviu;z this divino: teaching hipma 
 )ctQ allouF oonacionces. To wait truly for Chiistyi^wa 
 04 XBttst ihavA our consciences purged by His first coming, 
 4^jaidiBUsiiMrtS{fiixed;«n ;Him that ia to ««>me. 
 
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MCTURES ON THE SECOND COMING. 
 
 LECTURE II. 
 
 ephesia:^s l 
 
 By J. N. D. 
 
 Ccroitta: 
 
 GOSPEL TRACT DEPOSITORY 
 
 (MRS. DllEW, 370, YONGB STEEET.) 
 
 Price Eiqht CcnU, 
 
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 i if 1..^ 'i: 
 
NOTES OF A LECTURE 
 
 <»N 
 
 ■ :f, l-V 
 
 Ephesiain^s I. 
 
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 Meeting House, Alexander Street, 
 Toronto, April 1, 18U3. 
 
 Last Wednesday night I mentioned that the two Epis- 
 tles in which the second coming of the Lord is not spoken 
 of, are the Galatians and the Ephesians. It may seem 
 strange that, this being the case, I should have selected 
 on this occasion the chapter we have just read. But I 
 have done so, and shall refer to other passages, with the 
 same intention — desiring to found all I say upon Scrip- 
 ture — because that chapter gives us a general view of the 
 whole scheme and plan, that will be fully accomplished at 
 the second coming of our Lord. It does not speak of the 
 fact of Christ's coming, but it does tell of the purpose 
 which God has, and that will then be accomplished. And 
 not only that, but it shows us the way in which the 
 church of God — I mean all true saints gatliered to Christ 
 by the Holy Ghost sent down from heaven — at the com- 
 ing of Christ, have a portion or part in it — what their 
 place in this great plan of God is, that plan having ne- 
 cessarily for its centre the exaltation of the Son, "the 
 brightness of God's glory." He was humbled to be ex- 
 alted. The way in which God has dealt with us, beloved 
 
J 
 
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 ■i 
 
 
 friends, is this. He has brought us completely to Him- 
 self, having respect to the whole value of Christ's work, 
 and in doing that, He has given us a place with Christ, 
 makes us like Christ ; and having thus made us near to 
 Himself, He then unfolds to us all his plans. It is not 
 merely being made safe, but, being brought as children 
 to God, " all things are yours, and ye are Christ's, and 
 Christ is God's." But then having done that, he treats 
 you — as His expression is to Abri^ham, and as Christ's 
 expression is to His disciples — as friends. The Lord says 
 " Shall I hide from Abraham that thing which I do?'' 
 And what He then told Him was not merely that he per- 
 sonally was in His favor. That He told him long before. 
 He does not merely show him the promises which be- 
 longed to him and his seed. But He told him too what 
 concerned the world, and did not immediately concern 
 himself. Tl>at was the tpecial mark of friendship. If I 
 am dealing with a man with whom I am on good terms, 
 but not on terms of friendship, I tell him whatever is 
 needed with regard to the business between us, according 
 to the common courtesies of life, and there it ends. But 
 if I have a friend, I tell him what is in my heart. That 
 is what God does with His children — as Christ said to 
 His disciples, " Henceforth I call you not servants, for 
 the servant knoweth not what his Lord doeth : but I have 
 called you friends ; for all things that I have heard of my 
 Father I have made known unto you." And there is not 
 a greater proof of the extent to which the church has lost 
 its conscious indentity with Christ, than its giving up its 
 expectation of the coming of Christ. And why is that, 
 but because there are so many whose hearts do not enter 
 into this thought, that God has brought them so near to 
 Himself that they ai*e considered as havhig been taken 
 into His family. *' Sons and daughters," the expression 
 is, and sons and daughters too of full age. That was not 
 t? eir position mider the law. Therefore it is said that 
 
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 In 
 
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 '* the heir, as long as he is a child, differeth nothing from 
 a servant, though he be lord of all. But when the ful- 
 ness of the time was come, God Bent forth His Son,made 
 of a woman, made under the law, to redeem them that 
 were under the law, that we might receive the adoption 
 of sons. And because ye are sons, God hath sent forth 
 the Spirit of His Son into your hearts, crying Abba Fa- 
 ther." And, because you have the Spirit, because you 
 have an unction from tlie Holy one, you know all things, 
 having the consciousness of being sons of God, sons of 
 full age, so as to possess the corifidence of the Father. — 
 And the same Spirit, which is the Spirit of adoption, un- 
 folds to us all the things which are freely given to us of 
 God. " It is written, eye hath not seen, nor ear heard, 
 neither have entered into the he^rt of man, the things 
 which God hath prepared for them that love Him .'' And 
 there people generally stop, whereas the apostle goes on 
 to say, in order to shew the difference between that and 
 our state, "But God hath revealed them unto us by 
 His Spirit ; for the Spirit searcheth all things, yea, the 
 deep things of God. Now we have received, not the 
 spirit of the world, but the Spirit which is of God ; that 
 we might know the things which aie freely ^iven to us of 
 God." Now is it not a strange thing that people should 
 quote that passage which declares that man's heart hath 
 not conceived the things which God hath prepared for 
 them that love Him, and should pass over the declar- 
 ation which follows, and which contrasts the position 
 of Christians, saying God hath revealed them unto 
 them, and given them the Spirit to enable them to 
 understand them ? And is it not a sorrowful thing, when 
 the Lord hath put us in such a place that He confides to 
 us, poor creatures as we are, in a certain sense the glory 
 of Christ, having confided to us all His thoughts about 
 Christ, that we should say, " Oh ! we cannot pretend to 
 such things as that ?" I won't say it is ingratitude — it is 
 
n 
 
 ^ 
 
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 worse, it la dishonouring the love God hath shewn to us. 
 Suppose a child were to say, " I do not pretend to the 
 confidence of my father ; I do not want that, I am 
 simply willing to obey him," I would say to such a one, 
 *' you are a very unhappy child, extremely unhappy, 
 you do not know what a child's place is." It is just that 
 which the apostle brings out in this chapter. He first 
 speaks — although I do not dwell upon that now — not 
 that it is not precious, I thought, while reading, how 
 sweet it was — he speaks in the early part of the chapter 
 of the place in which we are set before God — "that we 
 should be holy and without blarao before him in love, 
 having predestinated us unto the adoption of children by 
 Jesus Christ to Jliniself, according to the good pleasure 
 of his will, to tlie praise of the glory of his grace, where- 
 in he hath made us accepted in the beloved ; in whom 
 we have redemption through his blood, the forgiveness 
 of sins." You are brought into God's likeness of right- 
 eousness and holiness before God — "holy and without 
 blame before him in love." You are brought into the 
 place of sons, having the adoi)tion of children, and you 
 have got the forgiveness of your sins and are accepted in 
 the beloved Himself. That is the place you are brought 
 into. There is no other jslace for a christian. And now, 
 says the Lord, having put you there, I am going to tell 
 you what my ])lan is for Christ's glory and your glory 
 along with him. He says, wherein — that is, in "the 
 riches of his grace " — " he hath abounded toward us in 
 all wisdom and prudence ; having made known unto us 
 the mystery of his will, occording to his good pleasure 
 which he hath purposed in Himself ; that in the dispen- 
 sation of th^fuiness of times " — He hath not only given 
 us this redemption, so that we know where we are in our 
 relationship to God, but, being in this relationship, has 
 shewn us all this of his plan — " that in the dispensation 
 of the fulness of times he might gather together in one 
 
 \ 
 
i 
 
 all things in Christ, both which are in heaver, and which 
 are on earth, even in him ." Mark where we are con« 
 nected with it : ^*in him : in whom also vrv ha^e 
 obtained an inheritance." We are heirs, as the apostle 
 says to the Romans, "heirs of God, and joint heirs with 
 Christ." That is, God says, 1 am going to give all to 
 Christ, I am to gather together in one all things which 
 are in heaven and on earth in Him^; and with Him you 
 are joint heirs — with Him yoii have got the inheritance. 
 That is the way in which the chapter presents to m the 
 purpose and thought of God. Kow just look at various 
 passages which shew how He brings that about, and the 
 way in which, beloved friends, He will take us to put us 
 into the inheritance. For it is that we are waiting for. 
 We are not waiting to be heirs, but we are waiting for 
 the inheritance. We are not waiting to be sons — we are 
 all the children of God throujrh faith in Christ Jesus — 
 but we are waiting to get what belongs to tlie sons. 
 Poor earthen vessels that we are here in the wilderness, 
 we are waiting for that. He hath given us "the Holy 
 Spirit of promise, which is the earnest of our inheritance, 
 until the redemption of the purchased possession, anto 
 the praise of His glory." That is : the glory of His grace 
 we have got, the redemption ; but the glory we have not 
 got — ^that we are waiting for. This is the order of his 
 prayer withal : our calling, our nearness to God ; our 
 inheritance, that is, everything of which we are heirs 
 along with Christ, and then there is the power which 
 brings us into it — that is, the very same power which 
 raised Christ from the dead, has raised every believer 
 out of his state of death in sin to the same place with 
 Christ. And, having brought them into one, at the" end 
 he shews us the place to which Christ is raised — '* at his 
 own right hand in the heavenly places, far above all 
 principality, and power, and might, and dominion, and 
 every name that is named, not only in this world, but 
 in that which is to come ; and hath put all things under 
 
\\] 
 
 his feet, and gave him to be the head over all things to 
 the chui'ch, which is his body, the fulness of him that 
 filleth all in all. " This enables us to sec a little of the 
 way in which God accomplishes His plan, and it was to 
 shew what that plan is that I read this chapter — "That 
 in the dispensation of the fulness of times He might 
 gather together in one all things in Christ, both which 
 are in heaven and which are on earth " — under Christ as 
 the Head. But when Christ takes this place as man — 
 of course as God He is over all always — but when He 
 takes this place as man, we take the inheritance along 
 with Him. We are joint heirs — " in whom also we have 
 obtained an inheritance.'' And, again in Koinans, "if 
 children, then heirs, hei"s of God, and joint heirs with 
 Christ. " Now the principle of that is what many Chris- 
 tians are sadly unmindful of, having lost the conscious- 
 ness of the way in which they have been brought by God 
 into the same place as Christ, who became a man on 
 purpose to bring ue into the same place with Himself. 
 ** The glory which thou gavest me I have given them." 
 If He is a Son, so are we He is our life, our righteous- 
 ness, and we share His glory, the fruit.of righteousness. 
 "When He was transfigured, Moses and Elias appeared in 
 the same glory, talking familiarly with Him. And we 
 should consider that the Lord hath come down in lowli- 
 ness and humiliation amongst us, that our hearts might 
 get near enough to Him to understand that. Having 
 got the plan then, we shall now go through some pass- 
 ages of Scripture to shew how the Lord brings it about. 
 If you will turn to the 2nd Psalm, yv)U will see the way 
 in which the Lord was first presented on earth to have 
 the earthly dominion, and was rejected — the words are 
 quoted in the New Testament, but do not give our por- 
 tion of the inheritance at all — we shall see imme<liately 
 how the two things are connected. 
 
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 ^hy^ 
 
 en rage, and the people imagine a vain thing ? The kings 
 
 ■j 
 
i' 
 
 of , the earth set themselves, and the rulers titk^ cpiincq^^, 
 toge^her^ against the Lord, and against His anointeji." 
 This is quoted by Peter with reference to Herod and^ 
 Pilate, &:c. " He that sitteth in the heavens shall laugh^ 
 the Lord nhall have them in derision " — that is, Christ 
 Himself shall have them in derision — '' Then shall he 
 speak unto them in His wrath, and vex them in His sprei 
 displeasure." That is not come yet. " Yet have I set 
 my king upon my holy hill of Zion " — in spite of all this 
 rejection — "I will declare the decree : the Lord hath 
 said unto me, Thou art my son ; this day have I begot- 
 ten thee. Ask of me and I shall give thee the heathen , 
 for thine inheritance, and the uttermost parts of the earth 
 for thy possessions. Thou shalt break them with a rodl 
 of iron ; thou shalt dash them in pieces like a potter's; 
 vessel." These judgements of course are not come yet. 
 And now, as confirmatory of what I have just said, let 
 me ask you to turn to the book of Revelation, at the end 
 of the 2nd chapter, to shew the way in which we are con; 
 nected with Christ. "He that overcometh, and keepeth 
 my works unto the end, to him will I give power over 
 the nations : and he shall rule them with a rod of iron ; 
 as the vessels of a potter shall tliey be broken to shivers ; 
 even as I received of my Father." I refer to this now 
 for the purpose of shewing that even in such things the , 
 saints are connected with Christ — although these of course 
 arq not the most blessed things in which they are con- 
 nected with Him. It is said immediately afterwards — 
 "and I will give him the morning star " — Christ Himself,, 
 and this is infinitely more preciou^. But still He asso- 
 ciates them with I^imself in all His glory. He re- 
 ceives these heathens for His inheritance and breaks them 
 in pieces, and so shall you with Him, if you are faithful. 
 It is strange to see how the Church of God has lost the 
 sense of all things, and I refer to these passages to shew , 
 how thQsayit^ are ^sociated with Chi;ist, eyen wit^.,r^r„ 
 '" "", A 2 
 
' 
 
 10 
 
 ferehoekio those extreme cases. "Do ye not know," 
 says Paul to the Corinthiaus, " that the saints shall judge 
 the world." He tells them just to think of that.and then 
 to consider whether they were not worthy "to judgj the 
 smallest matters," speaking of saints going to law with 
 one another. Are you not able, any of you, to settle the 
 commonest thinjjs between yourselves — "know ye not 
 that we shall judge angels ?" It was necessary to tell 
 them this, because they liad not got hold of a right under- 
 standing of the place in which Christ has put the saints, 
 because they did not see their association with Christ, in 
 all the fulness of its meaning. I have referred to this 
 association with Christ in judgment, not at all because 
 it is the most blessed part of it, but as confirmatory of 
 what I have said about the association of the saints with 
 Christ. Observe that the 2nd Psalm speaks of Christ's 
 coming and being rejected. Peter quotes it in that viewj 
 and Paul also the words, "Thou art my son, this day 
 have I begotten thee." And, being rejected, the Lord, 
 that is, Christ, is there represented as laughing — which 
 is of course a figure — at all the raging of the nations, and 
 it is said that the time will come when he will sit in Zion 
 in spite of them all, and have all the world given him 
 for His inheritance. That, however, does not present 
 Him in the place, in which the New Testament largely 
 represents Him. Here He is only connected with tha 
 fate of the Jews, and the judgment of the heathen and 
 rebels at the time of the end. At His first coming. He 
 was rejected as Chi'ist, the Messiah, the anointed. And 
 mark what light this throws even upon the Gospel. We 
 find Christ charging His disciples strictly that they should 
 no more say He was the Christ, because He was to be 
 rejected, for " the Son of man," He says, " shall suft'er 
 many things." It was, as if He had said — " I am not 
 now to take my place as King of Zion. I come in ano- 
 ther way. I come to be the suffering sou of man, in or- 
 
 v^ 
 
 
j 
 
 \: 
 
 w-^^j*. fciTr*- 
 
 11 
 
 der that I may afterwards take a far higher place of 
 glory." Tou find accordin«;ly in Luke and the other gos- 
 pels, that He strictly charges His disciples not to say that 
 He was the Christ, because that was really over, in con- 
 sequence of His being rejected. Now take the 8th 
 Psalm — " O Lord, our Lord, how excellent is thy name 
 in all the earth ! who hast set thy glory above the hea- 
 vens. Out of the mouth of babes and sucklings hast thou 
 ordained strength, becaiiso of thine enemies ; that thou 
 mightest still the enemy and the avenger.'* This, you 
 know, was fulfilled, when He rode upon the ass's colt 
 into Jerusalem. *' What is man, that thou art mindful 
 of him, and the Son of man that thou visitest him ? 
 For thou hast made him a little lower than the 
 angels, and hast crowned him with glory and honour. 
 Thou madest him to have dominion over the works of 
 thy hands : thou hast put all things under his feet." It 
 is there intimated that, though as Christ He was rejected, 
 the consequence of His being rejected was that He takes 
 His place as Son of man, in which He was to have every- 
 thing put under His feet. You will see how the apostle 
 reasons on that in the New Testament. These two 
 Psalms show His coming among the Jews, an<l being re- 
 jected, and yet His taking His place over these rebels in 
 spite of them at the end. But the present consequence 
 of His rejection is that He takes the place which he al- 
 ways gives Himself in the Gospels of being the Son of 
 Man. Coming to the New Testament, you will find this 
 8th Psalm is quoted in the qh^pter I have just read from 
 the Ephesians, ** Hath put all things under His feet" 
 and, being in that place, " gave Him to be the head over 
 all things to the church, which is His body." The church 
 is His body, making the complete man, and is therefore 
 said to be ** the fulness of Him that filleth all in all." — 
 Christ is a divine person, though a man, and filleth all 
 things, but it is the church which piakes Him, as th^ 
 
 m 
 
n 
 Son of man, complete, makes up what is called the 
 mystical Christ of which He is the head, all the membeni 
 of the church making up His body. The church there^ 
 fore, is as closely associated with Him, as a man's own 
 flesh. is with himself. This is the comparison employed 
 in the 5th Ephesians — '' No man ever yet hated his own 
 flesh ; but nourisheth and cherisheth it, even as the Lord 
 the Church ; for we are members of His body, of Hjus 
 flesh, and of His bones. " And in this body there being 
 but one Spirit, 'the Church is associated with Christ as 
 taking the headship over everything. We see Christ, the 
 Son of Man, in the counsels of God set over everything 
 in heaven and on earth, and we, as being close to Him, 
 His redeemed ones. His brethren, joint heirs, and mem- 
 bers of His body, are completely identified with Him in 
 His place of headship. You thus see the connection o£ 
 the Church with Christ's glory at His second coming.-— 
 You find the same thing in the 2nd of the Hebrews, wherO'; 
 the apostle, referring to the 8th Psalm, shows how far it 
 is accomplished. '* But one, in a certain place, testified, 
 saying, What is man that thou art mindful of him ? or 
 the son of Man that Thou visitesthim 1 Thou madesthim 
 a little lower than the angels ; Thou crownedst him with 
 glory and honour, and didst set him over the works of 
 thy hands. I'hpu hast put all thincs in subjection under 
 his feet. For in that he put all in subjection under him, 
 He left nothing that is not put luider him. But now 
 we see not yet all things put under him. " That time 
 is not yet come. "But we see Jesus, who was made 
 a little lower than the angels, for the euflfering of . 
 death, crowned with glory and honour." Mark what 
 we have got here. Hero is God's purpose of putting . 
 everything in subjection under Christ without any ex- ! 
 ception — there is nothing excepted that is not put undeb^ 
 Him . In fact He created it all, and is heir of it all there- 
 fore. But th^ point is this, that what He created as 
 
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 .«ViHJ(H 
 
18 
 
 God, He takes for an inheritance as man, in order that 
 we might take it with Him ; bat that time is not come 
 yet. We do not see all things put under Him, but we 
 do see Jesus who was made a little lower than the angels, 
 crowned with glory and honour — we see that half accom- 
 plished, but not the other half — we do not see all things 
 put under Him. That is what the apostle states, and 
 th^ reason of it we get in the 110th Psalm, which the 
 apostle also quotes in the Hebrews, and to which th6 
 Lord Himself appealed in reasoning with the Pharisees 
 on this very matter. "The Lord said unto my Lord, sit 
 thou at my right hand, until I make thine enemies thy 
 footstool." And therefore in the 10th of thfe Hebrews, 
 the apostle says, *' He hath perfected for ever thein that 
 are sanctified " — that is, the work of their redemption— 
 " from henceforth expecting till his enemies be made his 
 footstool," till they are all put imder his feet by God. 
 I shall have another opportunity of referring to that. 
 But I am speaking now of the blessed assurance it is to , 
 the saints, that Christ is sitting at the right hand of God 
 until, and expecting till. His enemies are made His foot- 
 stool. They are not made His footstool yet. If they 
 were, He would not allow matters to go on in the world ., 
 as they do now. It is another thing which God is doing ' 
 now. He is gathering out His joint heirs, and, having', 
 that purpose, He says — sit thou at my right hand imtU ' 
 the time when thine enemies shall be made thy footstool.'^' 
 As to the question when that time shall be, ** that day ,' 
 and hour knoweth no man, not even the Son." But ii*' 
 is said to the Son — sit thou at my right hand till that '^ 
 time is revealed- We have the plan then as clearly seij *^ 
 forth as language can put it. We see Jesus, when He' ' 
 has by Himself purged our sins, "set on the right hand.*' 
 of the throne of the majesty in the heavens," and then ' 
 by the gospel, gathering out His joint heirs. And w*' ' 
 arei associated with Him, while He is there at the righi"^ 
 
 m 
 
r 
 
 
 n 
 
 14 
 
 hand of God, aasociated with Him as united to Him by 
 the one Spirit. If you will turn now to another passage, 
 the 15th of Int Corinthians, you will see the way in 
 which we get this place of glory at the resurrection, all 
 things being under His feet. *' As in Adam all die, even 
 so in Christ shall all be made alive. But every man in 
 his own order, Christ the first fruits, afterwards they 
 that are Christ's at his coming '' — those that are His 
 heirs, they, and nobody else. ''Then cometh the end, 
 when he shall have delivered up the kingdom to God, 
 even the Father ; when he shall have put down all rule 
 and all authority and power. For he must reign, till he 
 hath put all enemies under his feet. The last enemy 
 that shall be destroyed is death. For he hath put all 
 things under his feet. But when he saith, all things are 
 put under him, it is manifest that he is excepted which 
 did put all things under him. That is, God the Father 
 is not put inider him, but that very exception proves in 
 the strongest way that everything else is — God the 
 Father being alone excepted. But it is said, we do not 
 see that yet. Do you think that all the oppression and 
 wars and wickedness and horrors which now mark the 
 history of the earth, would go on if everything was now 
 put under Him ? It is Satan, and not Christ, who is now 
 the prince and God of this world. It is strange how 
 many people fancy that the cross put an end to that. It 
 was exactly the contrary. The cross was the one grand 
 demonstration — and there never was such a demonstra- 
 tion before — that Satan is the prince and God of this 
 world. "The prince of this world cometh, and hath 
 nothing in me," said our Saviour. Until Christ had 
 been rejected, Satan was never called the prince of this 
 world. Before that, Jehovali was on the earth, and in 
 the temple was the Shekinah of glory. But when at 
 last He came into this world in the person of Christ, and 
 the world rejected Him, then from that time Satan is th^ 
 
if^ 
 
 
 prince of this world. And it is after that, that the 
 apoAtle says, " In whom the God of this world hath 
 blinded the minds of them which believe not." When 
 the Lord comes again, He will be the prince of the world, 
 but, till He comes again, Satan is that prince. If you 
 will now look to the 19th of Luke, you will see how the 
 Lord Himself puts it, when He speaks of going into a 
 far country to get the kingdom, and there receiving it, 
 and then returning and executing the judgments to which 
 he refers. *' As they heard these things, he added and 
 spake a parable, because he was nigh to Jerusalem, and 
 because they thought that the kingdom of God should 
 immediately appear." They were looking for this, and 
 fancied that, instead of His being rejected as He was, 
 they would get the kingdom with Him in an earthly 
 way directly. " He said therefore, a certain nobleman 
 went into a far country, to receive for himself a king- 
 dom, and to return. And he called his ten servants, and 
 delivered them ten pounds, and said unto them, occupy 
 till I come." That is the service of christians, while 
 the Lord is away. He has gone away to receive the 
 kingdom, and has not returned yet. Then he judged the 
 servants when he came back. ' ' And it came to passs, that 
 when he was returned, having received the kingdom, 
 then he commanded those servants to be called unto 
 him," and begins to take account of their service. And 
 then, that being fiuished, he says, " But those mine 
 enemies which would not that I should reign over them, 
 bring hither, and slay them before me. " This is after 
 he has received the kingdom and come back again. He 
 does not judge while he is away. It is said, "The 
 Father liath committed all judgment unto the Son ; that 
 all men should honour the Son even as they honour the 
 Father. " But, if He was to begin to judge now, He 
 would have to close the time of grace and the gathering 
 in of the church. The Father judges the saints, but it 
 
 I f 
 
 Mi 
 
r 
 
 
 i!i : 
 
 
 is in the way of discipline — "If ye call on the Father,^ 
 who^ without respect of persons, judgeth according; to 
 every man's work." But, as regards definite judgment, 
 it is said in John, " The Father judgeth no man, but, 
 hath committed all judgment unto the Son." When the 
 8on returns. He will take notice of his enemies and exe- 
 cute judgment upon them. But meanwhile He has. gone 
 away to receive the kingdom, and has not returned. 
 When he does. He will not allow all this wickedness 
 which we now see, to go on. But for the present, this 
 is the time when we must watch in faithfulness, occupying 
 till He come, and trading properly with those talepts, the 
 spiritual gifts He has given us. You will find this re- 
 markably brought out, if you turn to the Ist of Colossians. 
 I wish to dwell a little on this^ that we may get to as 
 full an understanding as possible of the thoughts, and 
 scope and plan of God, which seem to me to be very 
 plainly set forth in Scripture. Begin at the 12th verse,' 
 which shows where we, I mean all believers, are *' Giving 
 thanks unto the Father, which hath made us meet"—. 
 hath made as meet — that is all settled — you will alwfiys ^ 
 find that in Scripture ; you will not find anything there 
 about growing to be meet , for ; it speaks about .growing 
 up to Christ in everything, but that is a difierent thing. 
 " Which hath made us meet to be partakers of the in- 
 heriti^uce of the saints in light. Who hath delivered us 
 from the power of darkness, and hath translated us into , 
 the kingdom of his dear Son ; who is. the image of the 
 invisible God, the first bpm of every creature ; fo|r by 
 him," — this is the reason why He is set over all thing*-— 
 *' by him were all things created that are in heaven, and 
 that are on earth, visible and invisible, whether they b|9 , 
 thrones, or dominions, or principalities, or pow;ers ; all 
 things were created by him and for him." He is to ta^e. 
 them all under, subjection, but not in this state of w|ck- 
 ednessin which they are now. "We see not yet all 
 
17 
 
 %. 
 
 ¥n 
 
 things put under him." And how does Ho take tliem 1 
 Ho takes thoni as a man — "whom ho hatli appointed 
 heii' of all thinjj.s," (Hobrcw i., 2,) and wo aro appcinted 
 joint hoirs with tlini, as tho Scriptiiro tells ua. You 
 will see, therofoie, how the second part comes in. " And 
 he is before all things, and by him all things consist" — 
 that is, because ho is a divine person — " And he is the 
 head of the b(jdy, the church ; who is the beginning, the 
 first born from tho dead ; that in all things he might 
 have tho preeminence." Ho has this double headship, 
 which is also brought together in the chapter of Ephe- 
 sians I was reading — head over all things, and head to 
 the church. " By him to reconcile all things unto him- 
 self ; by him, I say, whether they bo things in earth or 
 things in heaven. And you that were sometime alienat- 
 ed and enemies in your mind by wicked works, yet now 
 hath he reconciled, in tho body of his flesh through 
 death." "Hath reconciled," — it is always Itath, as re- 
 gards the saints ; it is not said " He will reconcile," but 
 "hath reconciled." But the reconciliation of all things 
 in heaven and earth is future, because Satan is not yet 
 bound. Even Christianity itself has l)een corrupted 
 in the most awful way, because Satan is not bound, and 
 the corrupte&t thing in tho whole universe is corrupted 
 Christianity. The apostle says — "by him to reconcile 
 all things unto himself, whether they be things in earth 
 or things in heaven," or, as it is in the Ephesians, " to 
 gather togetlier in one all things in Christ" — but he does 
 not say he has done that yet. Nor does he speak at all 
 of those who are under the earth. When he talks of 
 subjection, of everything I owing to him, it is said, " That 
 at the name of Jesus every knee should bow, of things 
 in heaven, and things in earth, and things under the 
 earth." Of these things he does not say "reconcile" 
 but " bow ;" "but you,'' he says, "hath he reconciled." 
 You thus see tho truth about the doable headship of 
 
 1 
 
 111 
 
 f ] 
 
18 
 
 I' :i 
 
 I II 
 
 , , I' 
 
 hi I! 
 
 Christ, His being Head of the Church, and His being 
 Head over all things, and then the double reconciliation, 
 the present reconciliution and redemption of the Chxirch 
 through grace, and then the reconciliation of all things 
 in heaver and in earth. Now we see not yet all things 
 put under him, but we see Him by faith, sitting at the 
 right hand of God, until His enemies are made His foot" 
 btool. And when that time comes, and they are all put 
 under Him, He will take possession, according to the 
 character given to God, in the appells on used by Mel- 
 chisedek wh«n he came out to bles' ^ibraham, " The 
 most High God, possessor of heaven and earth," and 
 when Christ becomes in all its fulness the King and 
 Priest upon His throne, God will have that title. We 
 come then to the next thing, which I will just state — I 
 do not know how far we may be able to go through it 
 this evening. Taking these two statements, that He is 
 to reconcile everything in heaven and earth, and again 
 that He is to g tber together, in one, all things which 
 are both in heaven aiid on earth, we also see in several 
 of the passages which 1 have quoted, that the Church, 
 or the saints who compose it, are joint heirs with Him. 
 Wha,t I have been seeking to shew you, is, that the 
 Church of God, all the saints whom in this present time 
 God is gatheiing l)y Ris grace in the Gospel, are being 
 associated with Christ, as the centre of blessing, that 
 they get the central j^lace with Himself, under whom all 
 possible existences are to be placed. But the time for 
 this which the Scripture speaks of, is, when Christ re- 
 ceives the kidgdom and returns, when the di^^pensation 
 )f the fulness of times comes. Then everything will be 
 brought into order and blessedness under the authority 
 of Christ. When God the Father has put everything 
 imder His feet. He will bring everytliing into order, and 
 will then deliver up His kingdom. But the central 
 thing during the dispensation of the fulness of times in 
 
19 
 
 the heavenly places will be the Church, and the central 
 thing in earthly places will be the Jews. This brings in 
 what are the two great subjects of Holy Scripture, after 
 personal redemption. The Church is that in which He 
 displays sovereign grace, bringing its members to share 
 the glory of Christ. The Jews are those in whom He 
 reveals, as a centre, the government of this world. 
 These are the two great 'subjects in Scripture after per- 
 sonal salvation. The Scripture speaks of the Church of 
 God, as those who are associated with Christ, who are 
 the heirs of Christ's glory. But the moment we say 
 that, we cannot but think how wondrous it is that 
 poor wretched creatures like us should be brought 
 into the same glory with Christ, should be brought 
 into the same place with Himself. And the work 
 of reconciliation is to embrace all things in heaven and 
 on earth. This world is not to remain forever the 
 sporting place and play-ground of the devil. That will 
 not be allowed forever. The Son of David will yet have 
 His place in it, and His glorj' too, as its ruler, and the 
 world will then be altered. " None shall hurt or destroy 
 in all my holy mountain." There is a time coming when 
 Christ will be the Prince of Peace. He has declared 
 positively that that is not at the present time. "Sup- 
 pose ye that I. am come to give peace on earth ? I tell you 
 nay ; but rather division. For from henceforth there 
 shall be five in one house divided, three against two, and 
 two against throe. The father shall be divided against 
 the son, and the son against the father ; the mother 
 against the daughter, and the daughter against the mo- 
 ther, &c. " That is, this is the time when the bringing 
 in the light awakens the passions of men, and, until 
 Christ's second coming puts them down, they continue 
 their raging. And christians now have to take up the 
 cross and follow Him. Do you think if Christ was reign- 
 ing, His followers would only have the cross ? Why, they 
 
ill 
 
 20 
 
 would have the crown. "We are positively told that our 
 part is the cross. We must now take it up every day. — 
 But, when Christ reigns, that will not be the part of 
 His people. He will **come to be glorified iu His 
 saints," and a glorious place they will get, when He 
 comes to reign. When this time comes, to gather toge- 
 ther all things in one, the Church of God will be the cen- 
 tre of all things in heavenly places, and the Jews the cen- 
 tre of all things on earth, Christ being the head over all. 
 That is what we iind stated in the chapter of Ephesians 
 which we have read — " That ye may know what is the 
 exceeding jjreatness of His power to us-ward, who be- 
 lieve, according to the working of His mighty power, 
 which He wrought in Christ, when He raised him from 
 the dead, and set Him at His own right hand in the 
 heavenly places, far above all principality, and power, 
 and might, and dominion, and every name that is named 
 not only in this world but in that which is to come " — 
 the time namely of which we are speaking — " And hath 
 put all things under His feet, and gave Him to be the 
 head over all things to the Church, which is His body." 
 It is the sjune power which raises the saints, and so, in 
 the next chapter, he says, speaking of it now as already 
 got spiritually — " and hath raised up together, and made 
 us sit together in heavenly places in Christ Jesus ; that 
 in the ages to come he might show the exceeding riches 
 of His grace, in His kindness toward us thtongh Christ 
 Jesus " — (Jod, in setting us over angels and principalities 
 and powers in the world to come, shewing the exceeding 
 riches of his grace in the place he has given to us, in His 
 kindness toward us. This, beloved friends, is what I 
 have been anxious to shew you, by bringing before you 
 these various passages, that thus in the ages to come God 
 is going to shew the exceeding rlohes of His grace, in 
 His kindness toward you. Angels are going to learn the 
 immense riches of God's grace — and how ? By our be- 
 
 '■ 
 
}S 
 
 ing made partakers of the glory of Christ, in God*8 kind> 
 ness to lis through Christ Jesus — so that, when they see 
 Maiy Magdalen, the thief on the cross, the woman of the 
 city that was a sinner, any one of us, in the same place 
 of glory with Christ, .they may admire the exceeding 
 riches of His grace. Laying hold of this even now by 
 faith in the teaching of God's Spirit although we have 
 not got all the fruits of it as yet, we may find our present 
 place very profitable in the way of discipline, and exer- 
 cise, and spiritual education, still its full development is 
 in thQ future, when God's kindness to us shall be shewn 
 to the angels. And now let me try to shew you a little 
 the way in which the Lord brings us into this place of 
 association with Himself. And first I will refer you to 
 the passage in the 17th of John's Gospel, where the Sa- 
 viour states the fact, that the saints share with Him His 
 glory, and the love of the Father. A wonderful passage 
 it is, as shewing that love of Christ which passeth know- 
 ledge. " Neither pray I for these alone, but for them 
 also which shall believe on me through their word ; that 
 they all may be one, as thou, Father, art in me, and I in 
 thee, that they also may be one in us ; that the world 
 may believe that thou hast sent me." This refers to the 
 present time, or at least to what ought to be the case in the 
 present time. And then He goes on to the time to come. 
 ** And the glory which thou gavest me, I have given 
 them ; that they may be one, even as we are one ; I in 
 them, and thou in me, that they may be made perfect in 
 one, and that the world may not believe, but may know 
 that thou hast sent me, and hast loved them, as thou hast 
 loved me." All the glory thou hast given me. He says 
 — that is, the glory he takes as man, for as a divine per- 
 son, His glory was eternal — I have given them, and this 
 that the world, when they see my people like me, and 
 having the same glory as myself, may know that Thou 
 hast sent me. Not believe ; that is spoken with reference 
 
 ! 'n 
 
22 
 
 '1' 
 
 if 
 
 
 
 ill' 
 il I' 
 
 'liii 
 
 to the present time. Saints should be one now, as a tes- 
 timony that there is a power in the Spirit of God wliich 
 overcomes all fleshly differences. Alas that it is not so. 
 This too is a precious subject, but I must pass it over 
 just now, confining myself to the one I am more imme- 
 diately dealing with. Of the present time it is said, 
 "that the world may believe ;" of the future, "that the 
 world may know." " The glory which thou gavest me, I 
 have given them, that the world may know that Thou 
 hast sent me." They will know it plainly enough for 
 *heir condemnation, for the condemnation of those^who 
 are rebels, when they see those whom they have been ac- 
 customed to despise, coming with Christ in glory. Now 
 do you believe this, beloved friends ? Our hearts ought 
 to know and recognize that love. Not fathom it, for that 
 they cannot do, but confide in it, and to that extent know 
 it, although it passes knowledge. And, as you see, the 
 time is coming when the world too will know that love 
 of God to UB. We pass on to the 25th verse — " O right- 
 eous Father, the world hath not known thee ; but I have 
 Auown thee, and these have known that Thou hast sent 
 me. And I have declared unto them thy name, and will 
 declare it ; that the love wherewith thou hast loved me 
 may be in them, and I in them. " That is the present 
 good we enjoy — that the love wherewith Christ is loved 
 should be in us — that we should have it in our souls. No 
 one can fathom it — it passes knowledge — but still we are 
 to have it and to know it, and that by Christ being in us. 
 I am not to wait till the world sees I am with Chtist in 
 glory, to know it myself ; for the Father now loves me 
 as He has loved Christ. If you turn again to the 15th 
 of 1st Corinthians, you will see this same truth brought 
 out, in its relation to the resurrection. The point I am 
 now to impress upon you is, that Scripture shows us 
 these two things — that we are to belike Him, completely 
 like Him, save that He is a divine person — and that the 
 
S3 
 
 i 
 
 time we shall be like Him is when we shall be raised 
 from the dead. Tt is then we shall appear with Him. — 
 We are not of the world now, but it is said that the 
 world will only know that we have been loved as Christ 
 was loved, when they see us in the same place of glory 
 with Him, when the Lord takes us up to be with Him 
 and to put us in this glory, so that when He appears to 
 the world we shall appear along with Him in the same 
 glory. The fact that it is so, that we shall so appear with 
 Him in the same glory, we have seen already from vari- 
 ous passages which I quoted last Wednesday, but I shall 
 refer you to some more particularly. At the 47th verse 
 of the loth of 1st Corinthians, it is said, "the l&rst man is 
 *of the earth, earthy ; the second man is the Lord from 
 heaven. As is the earthy, such are they also that are 
 earthy " — all like to their father Adam — " and, as is the 
 heavenly, such are they also that are heavenly " — that is 
 like what Christ is, not speaking of His divinity — "And 
 as we have borne the imaze of the earthy, we shall also 
 bear the image of the heavenly." We shall be like 
 Him, we shall be just the same as Himself. He does not 
 say merely that we shall be there, in heaven, but like 
 Him. But first, "as is the earthy, such are they also that 
 are earthy " — that is, like Adam, poor, wretched sin- 
 ners, mortal creatures, like him, A\herea3, "as is the 
 heavenly, such are they also that are heavenly." This is 
 the full absolute statement of the fact ; then he adds, with 
 respect to the fact of the glory — puting it of course as in 
 the future not having yet come — " as we have borne the 
 image of the earthy, we shall also bear the image of the 
 heavenly " — and he goes on, "Now this 1 say, brethren, 
 that flesh and blood cannot inherit the kingdom of (rod ; 
 neither doth corruption inherit incoi mption. " As it is 
 said before, " it is sown in corruption, it is raised in in- 
 corruption. It is sown in dishonour, it is raised in glory." 
 Now let us refer to some of the passages which shew how 
 
I 
 
 'I 
 
 Christ receivesns to himself. I follow the teachings of scrip- 
 ture throughoutjthat we may get solidly gioiinded in what 
 Chrif;t communicates to us. He says" "In my Father's 
 house are many mansions ; if it were not so I would liave 
 told you. I go to prepare a place for you. And if I go 
 and prepare a phice for you, I will come again and receive 
 you unto myself ; that where I am, there ye may be 
 also." He has gone into His Father's house, but He will 
 come again .and receive us to Himself, that where He is 
 there we may be also. Ho was going up then with a 
 body, going up glorious, not as yet having all things 
 under His feet, but crowned with glory and honour, and 
 He says to His disciples— you must wait and occupy till 
 I come again. But now, before He comes, we see what 
 ho is to do with us who are in the same gh'ry — " I will 
 come again and receive you unto myself," as He said 
 in the previous chapter, "-If I wash thco not, thou hast 
 no part tvith me." It was as if he had said — I cannot 
 stay with you, as King and Messiah now, but I am 
 washing you that you may be tit to reign with me when 
 I coDie again. I am, therefore still your servant in the 
 sense of intercession and the like, and, by m)?^ all-prevail- 
 ing intercession, I will wash you daily, because, if you 
 are to have a part with me in my Kingdom, you must be 
 made like myself. In like manner, we get what muy be 
 called the public annoimcemcnt of this in the 4th chapter 
 of 1st Thessalonians — "Them also which sleep in Jesus 
 will God bring with him. For this we s:iy unto you by 
 the word of the Lord, that we which are alive and re- 
 main unto the coming of the Lord" — see how the ;,postle 
 constantly expected the coming of the Lord, Some 
 people have boldly dired to say that Paul mndo a mistake 
 in expecting the coming of the Lord in his day. It is 
 they who are making an awful mistake. It was never 
 revealed when Christ would come, and Paul did not pre- 
 tend to know it. But he knew that that time had come 
 
when we should be always expecting Him, instead of 
 saying my Lord delayeth His coming, and beginning 
 therefore to eat and drink with the drunken, and to beat . 
 the men-servants and the maid servants. It was, there- 
 fore, that Paul put himself in this class, ^*we which are 
 alive and remain imto the coming of the Lord." And 
 what was the effect of that ? He lived like a man who 
 expected Christ every day, and when Christ comes, he 
 will get the fruit of that, while those people who put off 
 the expectation of Christ's coming, and do not wait for . 
 it, allowing their hearts to go out after covetousness and 
 such like things, >vill also get the fruit of their so doing. 
 The time of the second coming of Christ is declared not 
 to be revealed. Paul got a revelation that he should 
 soon die, and he knew it. Peter also got a revelation 
 that he must shortly put off this tabernacle, and of 
 course knew it. But it was not revealed to them when 
 Christ should come. Therefore Paul says, ^'we shall 
 not all sleep, but we shall all be changed," Christ having . 
 overcome death. We may all die before Christ's coming - 
 — ^no one knows the moment of it — still we may use the 
 language — " we who are alive and remain at the coming 
 of the Lord. It is said of the man who thinks Christ ia 
 delaying his coming, that he turns to what is bad, smit- 
 ing his fellow servants, and eating and drinking with the 
 drunken. And it is said, that while the bridegroom 
 tarried, they all slumbered and slept, the wise virgins at 
 well as the foolish ; that is, the Church lost a sense of 
 the present expectation of Christ. Even the wise ser- 
 vants had to be waked up again, and it was a mercy to 
 them to rouse them up in time, because to His people 
 Christ is ever faithful. But it is the characteristic of 
 the faithful servant that he is expecting. The church of 
 Philadelphia was expecting the coming of Christ, and it 
 is called the word of His patience — '' Because thou hast 
 
 B 
 
 in 
 
26 
 
 ii 
 
 kept the word of my patience." The passage in Thessa- 
 lonians goes on — *' We which are alive and remain iintd 
 the coming of the Lord, shall not prevent them which 
 are asleep. For the Lord himself shall descend from 
 heaven with a shout, with the voice of the archangel, 
 and with the trump of God, and the dead in Christ shall 
 rise first," — nobbdy elt^e— I shall dwell upon that at 
 another time, but I just notice it now in passing. The 
 shout, the voifce of the archangel, and the trump of God, 
 are not to be taken as the voice of God to all the world, 
 to raise the righteous and the wicked. '' The shout" is 
 a military term, whatever the precise term now equivalent 
 to it, it is thdrt which follows "stand at ease." It Was 
 first used with reference to calling rowers in the trireme, 
 and afterwards as a military term. When soldierd ate 
 left to go about at their ease, and are then all suddenly 
 called back into the ranks, it is the command given 
 them for that purpose, to which the word ' ' shout " here 
 used is equivalent. But the only persons who hdar it 
 are "the dead in Christ," Christ being represented as in 
 this way gathering together His own troops. "The 
 dead in Christ shall rise first. Then we which are alive 
 and remain, shall be caught up toother with them in 
 the clouds, to meet the Lord in the air, and so shall w6 
 ever be with thfe Lord. Wherefore cotnfort one another 
 with these words." Here then we have the details of it. 
 The Lord hath declared that He will come and receive 
 us unto Himself ; and now the apostle, by the revelation 
 given urito him^ explains hoW it will be. He will comte 
 and call us up to meet the Lord in the air. The padisskj^e 
 m lat Corinthian^, which I have already read, r6fert t6 
 thb shine thin^, when it says, " afterward they that a^e 
 Christ's at His c6ming." "But every man in his oWii 
 ordet, Christ the fiirst fruits." The specific thing here 
 IB, tiiit it is licit a resurrection of the dead, but a r6sui?rec- 
 tion //om amongf the dead. The raising of Christ was 
 
 
 '^ 
 
 f 
 
r 
 ro 
 
 
 27 
 
 not a resurrection of the dead, simply, but a resurrection 
 from among the dead. That was its whole character, a tak- 
 ing up from among the dead, and why ? because the Father's 
 delight was in Him. And why are we in like manner 
 taken up from among the dead ? because His delight is 
 in us. And therefore at the proper time the Lord comes, 
 — it is not said appears — and calls us up to be for ever 
 with the Lord, to take our place associated with Christ, 
 partaking of that glory which you have already aeeti 
 referred to in the words, ''as we have borne the 
 image of the earthy, we shall also bear the image 
 of the heavenly." But what we are called to expect 
 is not to die — we may die, and a blessed thing it is too, 
 to die — but what we are to look for and expect, is, 
 as it is expressed in the 5th of 2nd Corinthians, *'not 
 for that we would be unclothed, but clothed upon, that 
 mortality might be swallowed up of life." That Christ's 
 power over death may be fully shewn. He takes to Him- 
 self mortal men, whether alive or dead — if alive, He 
 changes them into glory without dying — if they ae 
 dead, He raises them. This is the first thing He does. 
 He raises the dead first, and then the living are changed, 
 and they go to meet the Lord in the air. He hath pre 
 destinated us "to be conformed to the image of his Son, 
 that he might be the first born among many brethren." 
 And, as we have seen, '* the glory which thou gavest 
 me, I. have given them." This then is our portion of 
 heavenly things. And, if you turn to the 3rd of Col- 
 ossians, you will see that, when Christ appears, we shall 
 appear in this glory along with Himself and like Him. 
 He has already come and taken us up to Himself, and 
 now He comes manifesting Himself to the world, and 
 we appear with Him. You will remember what I have 
 before quoted, that the glory which was given Him, He 
 hath given to us, that the world might know, &c. Now 
 turn to the 3rd of Colossians, and you will see how 
 
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 I 
 
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 thoroughly the apostle identities iis with Christ. Look 
 first at the 20th verse of the 2ucl chapter, "If ye be 
 dead with Chriat." Then, at the beginning of the 3rd 
 chapter, "If ye tlion be risen witli Christ, seek those 
 things which are above, where Christ sitteth on the 
 right hand of God, Set your affection on things above, 
 not on things on the earth. For ye are dead and your 
 life is hid with Christ in God." He is hid in God ; He 
 is your life, and your life therefore is hid there . ** When 
 Christ, who is our life, shall appear, then shall ye also 
 appear with Him in glory." When He appears, we 
 shall appear with Him. There can be no separation. If 
 He is hid in God, our life is hid in God. If he appears, 
 we appear. If He appears in glory, we must appear in 
 glory with Him. We are heirs of God, joint heirs with 
 Christ. You will see the same thing in the 1st Epistle of 
 John — only the same truth comes out in different shapes 
 — " Behold what manner of love the Father hath be- 
 stowed upon us, that we should be called the sous of God " 
 — getting Christ's own name — what wonder of love is 
 this, that we should get Christ's own title of relationship 
 "therefore the world knoweth us not, because it knew 
 him not " — shewing that we have got the same place 
 with Him. He says, "I go to my Father, and your 
 Father, to my God and your God " — I have accomplished 
 your redemption and the effect of that is, that I have 
 put you in the same place with Myself. " I will declare 
 thy name unto my brethren ; in the midst of the church 
 wiU I sing praise unto thee." "Therefore the world 
 knoweth us not, because it knew him not. " It is no 
 wonder that it does not recognise us, if it did not recog- 
 nise Him. "Beloved, now are we the sons of God" — 
 that is the present time — "and it doth not yet appear 
 what we shall be ; but we know that, when He shall 
 appear, we shall be like Him ; for we shall see Him as 
 He is." Further as to this appearing with Him, I shall 
 
29 
 
 50g- 
 
 » 
 
 •ear 
 
 as 
 mil 
 
 now refer to the Book of Revelation, but, before doing 
 that, you may turn for a moment to the 14th of Zeoha- 
 riah, where it is said the Lord shall come and all His 
 saints with Him, and his feet shall stand in that day 
 upon the Mount of Olives. This is referred to by the 
 angel, when, after Christ's ascension from Mount Olivet, 
 he said to the desciples, *' Why stand ye gazing up into 
 heaven I this same Jesus, which is taken up from you 
 into heaven, shall so come in like manner as ye have 
 seen him go into heaven. " Again, in the 14th verse of 
 the epistle of Jude, you find — "And Enoch also, the 
 seventh from Adam, prophesied of these, saying, Behold, 
 the Lord cometh with myriads of his saints, to execute 
 judgment upon all." Here they are associated with. 
 Christ in the executing of judgments. *' The Lord 
 cometh with ten thousands " — properly myriads, an im- 
 mense number, that is — "of his saints to execute judg- 
 ment." This shews how entirely we are associated with 
 Christ. And what a place does not that put us in ! Yet 
 Scripture is so simple and plain upon the point, that it 
 cannot be misinterpreted. You will find the same truth 
 in the 1st of 2ud Thessalonians. I prefer quoting many 
 passages to enlarging upon them, that our faith may 
 stand, not in the wisdom of men, but in the power of 
 God. The Thessalouians were sufiering dreadful per- 
 secutions, and the apostle told them — " we glory in you 
 in the churches of God, for your patience and faith in all 
 your persecutions and tribulations that ye endure ; which 
 is a manifest token of the righteous judgment of God, 
 that ye may be counted worthy of the kingdom of God, 
 for which ye also suffer ; seeing it is a righteous thinj^ 
 with God to recompense tribulation to them that trouble 
 you. And to you who are troubled, rest with us ; when 
 the Lord Jesus shall be revealed from heaven, with His 
 mighty angels, in flaming fire, taking vengeance on them 
 that know not God, and that obey not the Gospel of our 
 
sm 
 
 '!' 
 
 Loed J0SU8 Christ : who shall be punished with everlast" 
 ing destmotion from the presence of the Lord, and from 
 the glory of His power ; when He shall come to be glo- 
 rified in His saints, and to be admired in all them that 
 believe." He comes with these ten thousands or myriads 
 of His saints. You find a distinct statement of their 
 conung given in figure in the Revelation. At the 14th 
 verse of the 17th chapter, it is said — ''These shall make 
 war Dirith the Lamb." All the kings of the earth shall be , 
 fovinc^ not in blessing, joined with Christ, but in open 
 war with the Lamb, joined with the beast. ** These 
 sliail make war with the Lamb, and the Lamb shall over^,^ 
 come them ; for He is the Lord of lords, and the King 
 of king9 ; and they that are with Him are called, and 
 chpse^, and faithful. " Other passages shew us that an- 
 gels will be with Him, but it ib not angels that are here 
 spoken of as being with Him. The angels may be des- 
 cribed as " faithful," and "clioaen," because the Scrip- , 
 tu^e speaks of the "elect" angels, but these that are 
 with Him are the " called," and it is the saints who are 
 "called by the grace of God." These " called" persons 
 then who are with Him are the saints. Having seen who 
 they are, turn now to the 19th chapter — " And I saw 
 he9.veu opened, and behold, a white horse ; and he that 
 sat upoi> him was called Faithful and True, and in right-, < 
 eousness He doth judge and make war." You have seen 
 all through that He is coming to judge the wicked on the 
 earth— a thing greatly forgotten, that there is a judg- 
 ment of the quick as well as the dead. '' As in the days 
 befpre the flood, they were eating and drinking, marrying 
 and giving in marriage, until the day that Nuah entered 
 intotne ark, and knew not, until the flood came, and 
 took jthem all away ; so shall also the coming of the Son 
 of I^an.ije. " ** His eyes were as a flame of fire, and on his 
 head jv^ere many crowns ; and he had a name written that 
 no man knew but he himself. And he was clothed in a 
 vesiure dipped in blood : and his name is called the Word 
 
«* 
 
 of Odd. And the armies which were in heaven followed 
 him upon white horses, clothed in fine linen, wliite and 
 clean "—which, he says elsewhere, is the rightoousneM 
 of the saints. I close now, as regards the quotation of 
 passages. Last Wednesday we found, running through 
 the whole serieH of passages quoted, that the Lord's 
 coming was the one thing kept before the church as its 
 hope in the Scripture, and that it connected itself with 
 every kind of thought and feeling the saints had, that 
 they were even looked upon as being converted to wait 
 for the Son of God, that every other doctrino of Scrip- 
 ture was connected with it — that what marked a decay- 
 ing church was the thought that "the Lord delayoth His 
 coming," and that what woke them up was the cry, 
 " Behold, the bridegroom cometh." Then to-night we 
 have found that the Lord reveals to us with wisdom and 
 prudence His plan, namely^ " that he might gather 
 together in one all things in Christ, both which are in 
 heaven, and which are on earth" — reconciling them all 
 in OhrislfT-not merely for their own selfish good, but as 
 a plan for Christ's glory ; that with that view He has 
 associated. ut with Christ in he place He takes ae head 
 over all, so that being associa. *d with Him as heirs of 
 God, joint h«irs with Christ, we have the inheritance 
 with him ; that, when He takes it, we shall have it with 
 Him ; that, when He comeS) we shall come with Him ; 
 that, whereas He was presented to the earth among the 
 Jews, according to the promise of God, and they would 
 not have Him, He then took another place^ that of 
 Son of Man, that place He will take in His resurrection 
 and in His gloiy, and will raise us up to have it with 
 Him when the time comes — and not we alone, but all 
 saints will have it with Him : — that we see not yet all 
 things put under Him, but we do see Jesus crowned 
 with glory and honour, and are waiting, as He is, till 
 His enemies are made His footstool : — that when that 
 time 9ozoye8--«wheii it will be, nobody knowi ; God has 
 
 11 
 
32 
 
 not revealed it — ^the first thing He will do will be to have 
 His body. He is not to be head without the body, but 
 will catch us up to meet Him in the air : — that, if dead, r. 
 He will raise us ; if alive, he will change us, and take us 
 up to meet the Lord in the air : — that He will come and 
 take us to His Father's house ; that that is our place, 
 and that He will have everything there in order for us — 
 only He must have His heirs with him ; that He cannot 
 take a step in entering on the possession of His inheri- 
 tance, without having His heirs, Hi£ body. His bridi 
 with Him. In the Revelation, vuu first have the mar- i 
 li riage of the Lamb, and then yuu see the Lamb coming 
 
 out with his armies following Him. They are the bride 
 — ^that is what they are — for the Lamb must have an 
 associate with Him, a help-meet to share His inheritance. 
 He has not yet taken to Himself His great power and 
 reigned. We see not yet all things put under him. But 
 when He comes, he will take us up to be with Him, 
 because we are perfectly associated with Him. When ' 
 He appears, we shall appear with Him. When He exe- ' 
 cutes judgment, we shall accompany him — that is, when ■' 
 he executes judgment on the world, breaking them with 
 a rod of iron, and dashing them in pieces like a potter's 
 vessel. That is anything but the blessedest part of our 
 sharing His inheritance. The blessedest part is being 
 with Him. But, when He does appear, the world will : 
 see us with Him. He comes to raise the dead Saints, •' 
 and take them up to be with Himself, then, when He 
 appears, we shall all appear with Him, and shall bear 
 the image of the heavenly, as we have borne the image 
 of the earthy." But meantime, while Christ is sitting 
 at the right hand of God, He hath sent down the Holy ' 
 Ghost to gather his heirs together. They must now 
 carry the cross — when the kingdom comes they will have 
 the kingdom and the glory. But, until that time, while 
 He is sitHng at the right hand of God, His people must 
 bear the ^ross, and it is only by the power of the Spirit 
 
33 
 
 
 of God that any one will follow Him. Whaterer glory 
 He has, in the time of glory He asssociates us in it with 
 Himself, and, as a consequence, we shall reign with Him, 
 *we who are now reconciled in Him. And when he comes 
 again. He comes, not to judgment as regards us. ** As 
 it is apppointed unto men once to die, but after this the 
 judgment ; so Christ was once oflfered to bear the sins of 
 many, and uuto them chat look for him shall he appear 
 the second time, without sin, unto salvation." And 
 now, beloved friends, I would only q,3k. With whom are 
 you associated ? Are you associated .with Christ, reject- 
 ed by the world, and now sitting at the right hand of 
 God ? Are you by the Holy Ghost in spirit associated 
 with Christ ? or are you associated with the world which 
 he is coming again to judge, and all His saints with 
 Him ? With which are you associated, while Christ is 
 away, having been rejected, and says occupy till I come, 
 having gone to receive a kingdom and a glory far better 
 than that from which he was rejected ? With whom are 
 you associated ? You have to go through the world, you 
 must go through it — do you really believe that Satan is 
 the prince and god of this world, which has rejected 
 Christ, and do you really live as if you believed this ? 
 Do you believe that Christ sitteth at the i-iglit hand of 
 God, and that He will come again to receive you to 
 Himself, to share with Him the same blessings as Him- 
 self in His Father's house, and to witness His Father's 
 glory and share His love ? Are we doing anything to 
 recommend Him ? Is there that in our hearts, which is 
 like the confiding love of a child to his fatlier, that which 
 shews we are sons by adoption ? Is there anything in 
 us which identifies us with those who ore the heirs of 
 that blessedness and glory ? The world l<Tiew Him not ; 
 the world knows us not. Can we say that ? Are we like 
 Him in our place in the world ? When Christ was in 
 the world, they saw no beauty in Him that they should 
 deaire Him. How is it with us ? Is it the things that 
 
?M 
 
 /Hiie myt. i0«n, or the ^ngi that mre tteen, itbat have. power 
 in oiir heiarts ? Christ isinot seen — does He dwell in our 
 Jti^arts by faith, so as to/ be o,ur portion ? If be: does, then 
 wjben JSe {appears, we shall appear with Him in glory; 
 »nd, better than that, shall be taken np to be<f(»r ever 
 with Him. liwd give us to be able to wait foriHio), 
 , #i)d to be ever saying, "Eveii so come, Lord Jesus." 
 .Msy we: have all our treasure, and heart, and portion, 
 j^ociated and identified with Himself. A little while, 
 yet, a little while, and He t^at slvtll come will come, and 
 wiU.uot tarry. He only knows how long will last the 
 g^Jij^rii^ of the saints to be with Him. 
 
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LBOTUBES ON THE SECOND OOMINO. 
 
 LECTURE III. 
 
 REVELATION XIL 
 
 :bt j. n. d. 
 
 Toronto : 
 
 GOSPEL TRACT DEPOSITORY, 
 
 (MBS. DREW, 370, TONGB STREET.) 
 
 Priee Eight Cenia, 
 
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 NOTES OF A LECTURE 
 
 ON 
 
 Revelation XII. 
 
 Mb£Tino House, Alexander Street 
 Toronto, April 8, 1863. 
 
 What I intend speaking of this evening, and the idea 
 of which is given in this chapter in allegorical expressions, 
 is first, the gathering up of the Church of God, the 
 heavenly saints, to be with Christ, and then, secondly, 
 if the time allows, the promises which we have and 
 thereby the infallible certainty of the restoration of the 
 Jews to their place as a nation upon the earth. Both 
 connect themselves — otherwise it would be impossible to 
 go into the whole subject this evening — with the mani- 
 festation of judgments in this world— only that the 
 taking up of the saints is the taking them out of the way 
 of those judgments, whereas the Jews who are to remain 
 on the earth, and other Gentiles also, when they come to 
 those judgments, must pass through them, as Lot passed 
 through and above all that happened to Sodom, making 
 his escape, yet though as by fire, while Abraham looked 
 on upon the judgments that fell on the guilty cities of 
 the plain — and just as Noah was saved, passing through 
 the flood, while Enoch was taken up to heaven. Those 
 two cases are spoken of as analogous to what shall be at 
 the coming of the Son of Man. We have in these two 
 cases the two things of which I have spoken—- the one 
 
 it I 
 
It I 
 
 olasfl of persons ont of the reach and ont of the way 
 altogether of the judgments that are coming, and the other 
 class passing through those judgments which destroyed 
 the great body of men, and thus escaping them. I have 
 said that that class consists of the Jews and some Gentiles 
 also, but I do not enter into details on that point at 
 present — I wish now merely to present the general 
 thought. We saw last erening that the Church forms 
 the centre of the heavenly glory — under Christ, of course, 
 who is the centre of everything — and that the Jews are 
 the centre of the earthly dominion, the earthly blessings. 
 This is what gi ?s their importance to the two points on 
 which, if time allows, I shall dwell this evening — ^that is, the 
 taking the saints iu the last time to be with the Lord 
 Himself in heaven, and their sharing His own glory and 
 blessedness — and then the Jews brought into blessing 
 with this earth, as reigned over by Christ, and not reign- 
 ing with Him, but still a great nation on the earth. 
 These two facts are the two great centres of God's ways. 
 In the chapter we have read you have first Christ Him- 
 self and the Church, figured in the man-child, and then 
 in the woman which flees from persecution for 1260 days 
 you have the Jewish remnant, those who are spared in 
 the time of judgment but are not yet brought into glory 
 It thus brings before you the two subjects of which I 
 have spoken, and I add this that the consideration of the 
 blessing of the Church will lead us necessarily to another 
 point, and that is, that what is called a general resurrec- 
 tion, common to all together — and I state it now that we 
 may get fast hold of the idea at once — ^is a thing entirely 
 unknown to Scripture. I do not deny that it was the 
 notion entertained among the Jews, at least by the 
 Pharisees, that all Jews at all events — as for the Gentiles 
 they looked upon them as dogs — would rise again together 
 — ^but our Lord corrected this notion. A right conception 
 on this point is necessarily connected with our under- 
 standing the taking up of the Church to heaven, becauiiQ 
 
 ' 
 
fhoM saantt who are dead must be raised for that. 
 Vfhen 1 say ''saints" I mean all the saints, those of 
 the Old Testament, as well as those under the New 
 Testament dispensation. And 1 mention another point 
 for those persons who are not familiar with these subjects, 
 and that is, that God now is not dealing with this world 
 — providentially of course He governs all — but that He 
 is not dealing with this world as he afterwards will, at 
 this time while Christ is sitting at His right hand in 
 heaven, and while he is gathering the joint heirs of 
 Ohrist to reign with Him when He takes the inheritance. 
 He alone knows at what moment that will be fulfilled. 
 Then, when He hath put Christ's foes under His foot- 
 stool, Christ will rise up from His Father's throne, and 
 take his own throne. But, while Christ sits on His 
 Father's throne, the Holy Ghost having been sent down, 
 consequent on his ascension, He is gathering out of the 
 world a people for His name, to be heirs of God and 
 joint heirs with Christ. This lapse of time, this parenthe- 
 sis in the ways of God, is brought in, in the most dis- 
 tinct way, at the end of the 9th chapter of Daniel, and 
 I refer to it, because we should never understand God's 
 dealings with mankind, unless we get hold of this. At 
 the end of the 9th of Daniel, you find the Spirit of God, 
 shewing a certain period which was to elapse before Jeru- 
 salem got its full blessing, and you will see the reference 
 that is made to what I was calling the parenthesis or 
 lapse of time, during which the Jews were all set aside. 
 At the 24th verse it is said — *' Seventy weeks are deter- 
 mined upon thy people, and upon thy holy city, to finish 
 the transgression, and to make an end of sins, and to 
 make reconciliation for iniquity, and to bring in everlast- 
 ing righteousness, and to seal up the vision and prophe- 
 cy, and to anoint the most Holy. Know, therefore, and 
 understand, that from the going forth of the command- 
 ment to restore and to build Jerusalem, unto the 
 Maniah the Princei shall be aeyen weeks and threeiooze 
 
 ill 
 
6 
 
 I li 
 
 and two weeks ; the street shall be built again, and the 
 walls, even in troublous times," — that took place — ^you 
 know it was forty and six years going on — " And after 
 threescore and two weeks shall Messiah be out o£f " — ^the 
 threescore and two weeks, with the other seven, making 
 sixty-nine, — ** but not for himself," or rather, instead of 
 this, take what is in the margin, which is undoubtedly 
 the true sense, ''and shall have nothing." He did not 
 take the kingdom at all. He was cut off and got nothing 
 — in heaven He got all the glory, but He got nothing as 
 regards what we are speaking of — "and the people of 
 the prince that shall come shall destroy the city and the 
 sanctuary ; and the end thereof shall be with a flood, 
 and unto the end of the war desolations are determined," 
 — ^that is, what every one almost is familiar with, Tit'is 
 coming and destroying the city, until there was not left 
 one stone upon another, that was not thrown down. 
 But there is still a week left — we have only had sixty- 
 nine weeks — and here, without entering into detail, is 
 the great principle I want you to get hold of. We have 
 the sixty-nine weeks, and then there is a lapse. Messiah 
 comes, is rejected, and is cut off, does not get the king- 
 dom at all, gets nothing — He gets the cross, it is true, 
 but that is all He gets. He ascends to heaven, and 
 therefore our hearts must follow Him up to heaven, 
 while He is there. Then comes the time of the end. 
 '' And he shall confirm the covenant with many for one 
 week." For remark what was said before, "unto the 
 end of the war desolations are determined," — as to the 
 time all is left vague, these desolations are to go on for 
 no one knows how long after the destruction of Jerusa- 
 lem, the Messiah having gone and taken nothing. "And 
 he shall confirm the covenant with many for one week ; 
 and in the midst of the week he shall cause the sacrifice 
 and the oblation to cease, and for the overspreading of 
 abominations,"— that is idolatry, "abominationa" meaiu 
 
idolatry in the Old Testament — ^* He shall make it deso- 
 late, even until the consummation, and that determined 
 shall be poured upon the desolate." There then we get 
 this simple but very important fact as to the interpreta- 
 tion of prophecy — that there was a term of seventy 
 weeks, which would come upon the Holy City, — upon 
 the Gentiles too, but specially the Jews — until all pro- 
 phecy was to be accomplished about them ; but, when 
 the sixty-nine weeks had elapsed, Messiah comes, is cut 
 off — that is actually fulfiUed — and takes nothing, and 
 there go on wars, &c., and the city is destroyed — and 
 then there run on the times of the Gentiles, and blind- 
 ness in part, according to the 11th of the Romans, is 
 happened unto Israel, until the times of the Gentiles are 
 fulfilled. So again our Saviour, in Luke's gospel, after 
 speaking of the destruction of Jerusalem by Titus, says 
 that Jerusalem shall be trodden down of the Gentiles 
 nntil the times of the Gentiles are fulfilled. Now that 
 is what is still going on. Jerusalem is still trodden 
 down. Christ has not taken to Him His great power 
 and reign, spoken of in a chapter of the Revelation, 
 following that which we have read. Jerusalem is still 
 desolate, and the times of the Gentiles are still running 
 on — I doubt not, running close unto their completion, 
 but still running on — and Christ is sitting at the right 
 hand of God the Father, according to that word, '' Sit 
 Thou at my right hand, until I make thy foes thy foot- 
 stool." But while He sits there, the Holy Ghost comes 
 down from heaven to declare that, if man had rejected 
 Him, heaven had accepted Him, and that, redemption 
 having been accomplished, and the grace that bringeth 
 salvation, He sits there, to associate with Himself the 
 Joint heirs of whom we have been speaking. But in the 
 meantime the Jews are set aside, ajid the tiraes of the 
 Gentiles are running on, and nothing is fulfilled, brought 
 to an accomplishment, because what He is doing is gath- 
 
\ 
 
 ering the heavenly saints. Kow those heavenly saints, 
 as we saw latit Wednesday, are completely identified 
 with Christ Himself. He is not ashamed to call them 
 brethren. He is the first-bom among many brethren, 
 who have been conformed to the image of God's Son, and 
 are "members of His body, of His flesh, and of His 
 bones." ** For," it is said, **no man ever yet hated his 
 own flesh, but nourisheth and cherisheth it, even 
 as the Lord the Church, for we are members of 
 His body, of His flesh, and of His bones." And the 
 saints, too, are the bride of Christ. What Eve was to 
 Adam, that is the place the Church of God fills in refer^ 
 ence to Christ. And what He is doing now, is gathering 
 the saints to fill thib place. It is not the fulfilling of 
 God's dealing with the earth, but the gathering of saints 
 for heaven ; and, while He is gathering saints for heaven, 
 Christ sits at His right hand until His enemies be made 
 His footstool. As the apostle expresses it in the 2nd 
 chapter of the Hebrews, referring to the 8th Psalm, "but 
 now we see not yet all things put imdei Him ; but we see 
 Jesus, who was made a little lower than the angels, for 
 the sufiering of death, crowned with glory and honour." 
 There is an extremely beautiful thought connected with 
 this, which we cannot dwell on now, and that is, that if 
 you look for the church in the Old Testament, you can 
 only find Christ, but when you find the blessedness and 
 glory which belongs to Christ, the church is the sharer of 
 it. So that what we have to see, in connection with the 
 fulfilment of the prophecies of God, is, that previous to 
 t aat the church is to be taken out of the scene altogether, 
 because he cannot begin these dealings with the Gentiles 
 in the last week, until the gathering of the saints to b 
 lifirs with Christ is over. Until He has got t>"^ h<»v 
 C! rist cannot take the inheritance ; and, then , au 
 these dealings of God— or of Christ, if you please, .v^ho is 
 the power of God-*--all these dealings of God with the 
 
 
 :'l I 
 
«. 
 
 world— we do not speak of His Providence, of course, for 
 not a sparrow faUeth to the ground without Him — but all 
 the direct dealings of God with the world through the 
 Jews are suspended until the Church is taken up. But 
 you never find in prophecy, until the end of Revelation, 
 — ^you never find the Church revealed in prophecy, except 
 in connection with Christ. I may give you some iustan 
 ces of this. For example, I have no doubt that the 
 ** man child " spoken of in the chapter that we have been 
 reading, includes the Church as well as Christ. But it is 
 Christ that is principally meant, for the Church would be 
 nothing without Christ, it would bo a body without a 
 head. It is Christ , who has been caught up, but the 
 Church is included, for whenever He begins to act pub- 
 licly — even as regards Satan being cast down — He must 
 have His body, His bride with Him ; He must have His 
 brethren. His joint-heirs. If you examine what we find 
 here, you will see that the Church is certainly included. 
 You read — "And she brought forth a man child, who was 
 to rule all nations with a ji-od of iron ; and her child was 
 caught up unto God and to His Throne. " The man child 
 is to rule all nations with a rod of iron, but there is an 
 interruption. And as we have seen that Christ came 
 to this earth, was cut oif, and took nothing, we get the 
 other side of the picture here. He takes nothing, but is 
 caught up to God and His Throne, and sits at the right 
 hand of the Majesty in the heavens. This sitting at the 
 right hand of the Majesty in the heavens, belongs person- 
 ally to Christ, but when it comes to ruling the nations 
 with a rod of iron, the saints are associated with Him. 
 The quotation is from the second Psalm, where it is said, 
 '* Ask of me, and I shall give Thee the heathen for Thine 
 inheritance, and the uttermost puvts of the earth for 'I hy 
 possession : Thou shalt break thorn with a rod of iron ; 
 Thou shalt dash them in pieces like a potter's vessel." 
 That is not asked yet. And He has prayed for the saints, 
 
 ill 
 
' 
 
 1 
 
 II' 
 
 not for the wbrid~" I pray for t^em. j t prajy iwt for we 
 world, but for them wliich Thou hast given Me.'' He 
 only intercedes for the world, whe^n He asks for doQimion 
 over theim, and of course it will be given Him— it is in 
 God's counsels that it will ; and He win take judgment in 
 hand, the rod pf iron — ^but then the saints will jud^e the 
 world too ; that is positively revealed — " Know ye not that 
 we shall judge angels ? Do ye not knpw that the VfinU 
 ■hall judge the world ? *' And not only is this stated _in 
 the general, but in the detail, especially as to the rod of 
 iron. At the end of the 2nd chapter, of Revelation, you 
 will find that this is given to the Churchy exacnbly as it 
 is given to Christ — "He that overcometh, and keepeth 
 my words unto the end, to him will I give power oyer 
 the nations ; and he shall rule them with a rod of iron p 
 as the vessels of a potter shall they be broken to shiveni ; 
 oven as I have received of My Father." And ike same 
 thing is said in the 7th chapter of Daniel, " Until the 
 Ancient of Days came, and judgment was fpyen to the 
 saints of the Most High," — the saints who will be in the 
 heavenly places with Christ, when Christ comes— the 
 **rod of iron" being there spoken of as "judj|ment" 
 That is not the most blessed part, the blessed part is to be 
 with Him ; but it is true, and it is part of what we have 
 to look to. And so in the 20th chapter of Kevelation, 
 where this time is spoken of — "And I saw thrones, and 
 the sitters on them, and judgment was given unto them." 
 How sadly has the sense of this blessedness and glory of 
 the saints being lost — I was speaking of it last Wednes- 
 day — ^their identification with Christ, their being joint- 
 heirs^ members of His body, His bnde ; the sense of all 
 this has dropped away from the Church. It is common 
 to say that it is enough to lie at the foot of tiie Cross. 
 Now to me it is a blessed tiling to scie a person coming to 
 the foot of the Cross, but it is dreadful to stay theri|, bf- 
 cauM for a person to do bo is the same as saying that he 
 
 ' 
 
 : i;i 
 
11 
 
 :;w:'i 
 
 does not own that the whole thing is accomplished. It 
 is a want of boldness '* to enter into the holiest, through 
 the veil, that is to say, Christ's flesh." It is the same as 
 saying that he is unfit to pass through the rent veil to bo 
 a priest in the holy place. He says, " No ; I must stay 
 outside." I say that is a very wretched condition to be in. 
 fie must come to the Cross in order to get in ; that is per- 
 fectly true ; and it is blessed to see a person who has been 
 careless so coming ; he can never get in any other way. 
 But always to stay outside — always to say, " I am staying 
 at the foot of the Cross, and do not know whether I have 
 the right to enter in or not ; " that is a great mistake. 
 If you say you cannot tell whether you are redeemed or 
 not, how then can you call yourself a Christian ? Chris- 
 tians are redeemed of course. Why then do you take the 
 name of Christians, and yet remain unable to say whether 
 you are redeemed. In this chapter of Revelation which 
 we have read, you have it positively revealed that it is 
 finished with the saints, as regards all their trials and all 
 their accusations, before the time that the trial of the Jew- 
 ish people begins in the last half week of Daniel. In the 
 first six verses of the chapter, you tave the statement of 
 those who are concerned in these last days. First, you 
 have the "woman clothed with the sun, and the moon 
 under her feet, and upon her head a crown of twelve 
 stars." This, I have no doubt, is the Jewish people, 
 nothing else — because Christ is not born of the 
 Church, but looked at as reigning and glorious in 
 the world, was bom of the Jews, "of whom, as 
 concerning the flesh, Christ came. " There is no kind 
 of sense in the idea of Christ's being born of the church. 
 Being "clothed with the sun," is being clothed with 
 supreme authority. She has the moon — all her previous 
 reflected state — under her feet. " And upon her head a 
 crown of twelve stars." Twelve is the number always 
 used to indicate power — the power of God's administra- 
 
 

 I' 
 
 I 
 
 
 I < I 
 
 : I I 
 
 11 i 
 
 12 
 
 tion among men. You have the twelve apostles sitting 
 on twelve thrones — the city built on twelve foundations, 
 and having twelve gates, (be. — ^the number being used to. 
 express administrative power, God's administrative 
 power over man. Well, Christ was to be bom. "And 
 she being with child, cried, travailing in birth, and 
 pained to be delivered.'' And so the Jews say, in the 
 9th of Isaiah, " To us a son is bom." The church can- 
 not say that at all. We can say that we believe He is 
 the Son of God ; but we do not say He is bom to us. 
 As concerning the flesh, he Tvas bom into Israel. Then 
 you come to the opposing power — ^the power of Satan — 
 exercised through th*» Roman Empire. "And there 
 appeared another wonder in heaven ; and behold a great 
 red dragon, havmg seven heads and ten horns, and seven 
 crowns upon his heads. Vnd his tail drew the third part 
 of the stars of heaven, and did cast them to the earth ; 
 and the dragon stood before the woman which was ready 
 to be delivered, for to devour her child as soon as it was 
 bom." That is the power of Satan resisting Christ, 
 and seeking to put an end to His power. He could not, 
 of course, but he seemed to have done it for a while. 
 '^ And she brought forth a man child, who was to rule 
 all nations with a rod of iron" — clearly Christ — "and 
 her child was caught up imto God, and to His throne." 
 He did not take the power — He took nothing, but was 
 caught up to God. Then, having seen who are the per- 
 sons engaged, you get the woman's place — "And the 
 woman fled into the wilderness, where she hath a place 
 prepared of God, that they should feed her there a 
 thousand, two hundred and three-score days. " You will 
 see now the reason why I referred to the gap, with 
 regard to all God's dealings with the world, which there 
 always is in prophecy— without, however, giving any dates 
 at all — between the time that Christ is taken up, and 
 the time that the ~' '^rch is taken up, and they are both 
 
It 
 
 le 
 
 36 
 
 la 
 
 |e 
 
 united together. As I have said, it is not merely a 
 notion of men, but it is positively revealed as God's own 
 order in the 9th of Daniel — that Messiah was to be re- 
 vealed and cut off and take nothing — that blindness in 
 part happens to Israel till the times of the Gentiles are 
 fulfilled, and that then the Jews would be brought to 
 repentance, as Jesiu Christ says in the Gospel of Mat- 
 thew, " Ye shall not see me henceforth, till ye shall say. 
 Blessed is he that cometh in the name of the Lord." 
 Thus we get the church, urited with Christ, taken up to 
 Gcd, and the woman fled into the wilderness. Now we 
 come to the progress of events, not as regards the 
 church at all, but as regards Israel and the world. ' * And 
 there was war in heaven : Michael and his angels fought 
 against the dragon ; and the dragon fought and his 
 angels, and prevailed not ; neither was their place found 
 any more in heaven " The whole power of Satan will 
 then be cast out. That is in direct contrast with the 
 result of the church's warfare. "We wrestle not 
 against flesh and blood, but against principalities, against 
 powers, against the rulers of the darkness of this world, 
 against spiritual wickedness in high places. " This is the 
 conflict we have to wage as to onr title to sit in heavenly 
 places with Christ ; and the result of this spiritual con- 
 flict is, that the power of Satan is cast out. In the pro- 
 phecy we are considering, this is all over, and you see 
 the joy there is in consequence among the dwellers in 
 heaven, the heavenly saints. " And the great dragon 
 was cast out — that old serpent called the Devil, and 
 Satan, which deceiveth the whole world ; he was cast out 
 into the earth, and his angels were cast out with him. 
 And I heard a loud voice saying in heaven. Now is come 
 salvation, and strength, and the kingdom of our God, 
 and the power of His Christ, for the accuser of our 
 brethren is cast down, which accused them before our 
 God day and night. And they overcame him by the 
 
 
 
 
■' 
 
 / 
 
 ;ii 
 
 ! 
 
 ! 1 
 
 1^ 
 
 blood of the Lamb, and by the word pf tiieir testimonjr ; 
 and they loved not their lives unto the death. IliereK 
 fore rejoice, ye heavens, and ye that dwell in them. 
 Woe to the inhabiters of tjbie earth and of the sea.'' 
 We find here, that while all the heavenly people, that is*, 
 the Church of God — because pur conversation is in 
 heaven and we are one with Christ in heaven •— 
 are called upon to rejoice that the accuser of the bre- 
 thren is cast down — that they have overcome him-^ 
 at this very moment when these heavenly saintis have 
 overcome, it is just the time when Satan comes down to 
 earth, having great wrath, knowing that he has but a 
 short time. Thus we get entire rejoicing in what is 
 heavenly, and, at the same time, most desperate woe in 
 what is earthly. This makes the contraisit very distinct 
 and definite between these heavenly ones and the dwel- 
 lers on earth, who, all through the Revelation, are con- 
 trasted with those persons who are heirs of heaven, 
 whose citizenship is in heaven. "Therefore rejoice, ye 
 heavens, and ye that dwell in them. Woe to the inha- 
 biters of the earth and of the sea! for the devil is come 
 down unto you, having great wrath, because He knoweth 
 that he hath but a short time. And when the dragon 
 saw that he was cast unto the earth, he persecuted the 
 woman which brought forth the man child. " We see here 
 very clearly that by the woman it is not the Church of 
 God that is meant, because the Church of God is called 
 upon to rejoice on accoimt of all their afilictions being 
 over, and the accusations against them past. They are 
 called upon to rejoice because they have overcome the 
 accuser by the blood of the Lamb, and by the word of 
 their testimony. Bu-f this woman is in a different posi- 
 tion, all the rage of iSwtan being now directed against 
 her. The Church of God has been taken out of the 
 way, and Satan has anothrr object for his great wrath, 
 namely, the Jewish people, lliis is for them the time 
 
I© 
 e 
 
 15 
 
 Of' great ti^nU&n tiiatiaeiM Cuniit 
 
 said to the Jews, '^ I am come in my Father^s name, and 
 
 ye receive me not ; if another shall come in his qwvi 
 
 name, him ye shall receive.'' If they would not take 
 
 the true Christ, they must have a false Christ. I have 
 
 read this chapter of the Revelation, in order to skew 
 
 that while one class of persons — ^those associated with 
 
 Christ — are caught up to God, and there is triumph imd 
 
 rejoicing and gladness amongst them wh^en Satan is cast 
 
 down, that is the very time when tribulation begins on 
 
 the earth. " And when the dragon saw that he was cast 
 
 unto the earth, he persecuted the woman which brought 
 
 forth the man child. And to the woman were given ti^ o 
 
 wings of a great eagle, that she might fly into the wil- 
 
 demess, into her place, where she is nourished for a 
 
 time, and times, and half a time, from the face of the 
 
 serpent." There in the wilderness, in this time of tribu-. 
 
 lation, God takes care of her. She makes her escape 
 
 from the tribulation, the figure being employed that 
 
 she receives this great power of flight, as if the wings 
 
 of an eagle ; and God secures her, not as He did Abraham, 
 
 who saw the destruction of Sodom from the top of the 
 
 mount, but as He secured Lot, who was saved by flight. 
 
 The people in heaven rejoicing are like Abraham on the top 
 
 of the mount ; while the woman upon the earth is like 
 
 Lot, saved by God giving her the great wings of an 
 
 eagle to escape, while all this great rage and power of 
 
 Satan is being displayed. " And the serpent cast out of 
 
 his mouth water as a flood, after the woman, that he 
 
 might cause her to be carried away by the flood. And 
 
 the earth helped the woman, and the earth opened her 
 
 mouth, and swallowed the flood which the dragon cast 
 
 out of his mouth." That is, providential means were 
 
 used for the purpose of saving the Jews from the violent 
 
 assaults made upon them. '^ And the dragon was wroth 
 
 with the woman, and went to make war with the reiu- 
 
 1 
 
 ti^ 
 
16 
 
 nant of her seed, -which keep the commandments of God, 
 and have the testimony of Jesus Christ." I shall now 
 refer to a more literal prophecy, which will help us to 
 understand this same interval, these times of the Gen- 
 tiles, so far as they are going on now — because I have 
 no doubt that they began in the days of Nebuchad- 
 nezzar. Turn to the 8th of Isaiah, where, after the 
 circumstances of the moment having been spoken of as 
 leading to it, it is said, '' Sanctify the Lord of Hosts 
 himself" — a blessed testimony to the divinity of the 
 Lord Jesus as Jehovah — " and let Him be your fear, and 
 let Him be your dread. And He shall be for a sanctuary ; 
 but for a stone of stumbling, and for a reck of oflFence, 
 to both the houses of Israel ; for a gin and for a snare 
 to the inhabitants of Jerusalem. And many among 
 them shall stumble, and fall, and be broken, and be 
 snared, and be taken." The Lord, you know, spoke of 
 His being a stumbling-stone, and said that whoever 
 should fall on that stone should be broken. " Bind up 
 the testimony, seal the law among my disciples. And I 
 will wait upon the Lord that hideth his face from the 
 house of Jacob, and I will look for Him. Behold I and 
 the children whom God hath given me." This, you 
 remember, is quoted in the second of Hebrews. Al- 
 though God is hiding His face from the house of Jacob, 
 Christ says, "I will wait upon the Lord;" or, as the 
 Septuagint has it, "I have put my trust in the Lord." 
 And again — " Behold I and the children whom the Lord 
 hath given me." These are the disciples of Christ in all 
 ages. And then, in the 9th chapter, you have the close 
 of all^that — " For thou hast broken the yoke of his bur- 
 den, and the staflf of his shoulder, the rod of his oppres- 
 sor, as in the day of Midian. For every battle of the 
 warrior is with confused noise, and garments rolled in 
 blood ; but this shall be with burning and fuel of fire. 
 For unto us a child is bom, imto us a son is given, and 
 
m 
 
 laU 
 
 the government shall be upon his shoulder ; and his 
 name shall be called Wonderful, Counsellor, the Mighty 
 God, the Everlasting Father, the Prince of Peace. Of 
 the increase of His government and peace there shall be 
 no end, upon the throne of David, and upon His king- 
 dom, to order it, and to establish it with judgment and 
 with justice, from henceforth, even for ever." Here, 
 then, we have the fact of Christ's coming and being a 
 stone of stumbling, and He says, '' I will wait upon the 
 Lord ^that hideth his face from the house of Jacob." 
 Then follows a period of dreadful sorrow for Israel— 
 "They shall look imto the earth, and behold trouble and 
 darkness, dimness of anguish ; and they shall be driven 
 to darkness." And then comes — what ? A dreadful 
 battle ; only it has the fire of God's judgment in it — 
 ** this shall be with' burning and fuel of fire" — which is a 
 figure of God's judgment. And then it is said, " Unto 
 us a child is bom. " Christ is this child that was bom' : but 
 when he comes back, it shall be said of Him, as in tha 
 53rd of Isaiah, ".we did esteem Him stricken, smitten 
 of God, and afflicted." What I refer to the passage 
 now for, is the revelation it gives of the same fact 
 of Christ's coming and being rejected. His waiting 
 upon the Lord that hides His face from the house of 
 Jacob — and of the fact that at last He goes forth 
 in glorious power, in this terrible battle of God'a 
 judgment — " in righteousness doth He judge and make 
 war." And then it is said — unto us a child is bom, the 
 wonderful, the counsellor, the mighty God, and the like, 
 and He sits upon the throne of David to give peace upon 
 the earth. All this comes after the time that He had 
 been waiting. His waiting was consequent on His 
 rejection, while God was hiding His face from the house 
 of Jacob, as He is doing now. But that is not for ever. 
 I refer to it, that if possible one souls may get hold of 
 the ways of God, the frame-work, as it were, of his 
 
 \ i 
 
 ; ! 
 

 III 
 
 ! I' 
 
 ii 
 
 plan — that is, that Christ comes, is rejected, and is 
 caught up to God — and then He sits on His Father's 
 throne, but He does not yet take to Him His great 
 power and reign. Meanwhile the times of the Gentiles 
 are running on, God hath hidden His face from the 
 house of Jacob, and Jenisalem is trodden down of the 
 Gentiles till the times of the Gentiles are fulfilled. And, 
 while that is going on, while there is this parenthesis in 
 God's ways as regards the government of the world, 
 Christ, having sent down the Holy Ghost, is gathering 
 His joint heirs to be associated with Him when he does 
 take His great power. Now let us turn to the accom- 
 plishment of this, as regards the Church, that is, its 
 being taken up to be associated with Christ, and then, if 
 time permits, we shall turn to the other part, the 
 accomplishment as regards the Jews. My object will be 
 to shew that the resurrection of the saints is a thing in 
 nature, time, and character, entirely apart from, and — 
 except in the fact of its being a resurrection — in every 
 particular the opposite of the resurrection of the wicked 
 •—that the resurrection of the saints is a special favor of 
 God, such as was manifested in Christ's own resurrection, 
 because they are ?aved already, because they have got 
 eternal life, because they are the delight of God, not as 
 tbey are in thenidelves, but as they are in Christ — that 
 they are taken up and dealt with apart by themselves, as 
 not belonging to '•his world's government, except in so 
 far as they are kings of it — whereas the wicked, while it is 
 quite true that they are raised — Christ will raise everybody 
 — are raised, however, not because they are the delight 
 of God, but because the contrary is the case — not 
 because they have life in Christ, for they have not — but 
 they are raised for judgment, which is nothing but con- 
 demnation. That is another part of the subject, and a 
 very solemn part of it, which I cannot dwell upon now, 
 that the judgment of the nations and of the earth is for 
 
tion, 
 got 
 
 It as 
 shat 
 as 
 so 
 
 litis 
 )dy 
 tght 
 [not 
 Ibut 
 kon- 
 Id a 
 
 for 
 
 condemnation. I purpose now to go through all the 
 passages which speak of the resurrection, and to shew 
 you that the resurrection of the saints is an entirely dis- 
 tinct thing in nature, time, character, and everything 
 else — that it is the consequence of redemption so that 
 now we can look for it, because we are saved — that it 
 will happen when Christ comes, whereas, when the 
 wicked are raised, Christ won't come at all, but that 
 when He comes He will raise the saints and the saints 
 only to be with Him in blessedness and glory. Mark, 
 beloved friends, how solemn and practical that is for all 
 of us — that the distinction is so clearly made, that,, 
 where the life of Christ is, where we have a part in the 
 redemption of Christ, when Christ comes, He will take us 
 up into glory with Himself — that we who are redeemed 
 and have eternal life shall appear with Him in gloryr— 
 whereas, where there is not repentance and a receiving 
 of Christ into the heart, that will not be the case, but, 
 when the time comes, those who are in that condition 
 will be raised solely for judgment, and that, while all are 
 to appear before Christ, wherever a person has to do with 
 judgment, he is infallibly condemned. Hence you find 
 the words which are familiar to all of you — " Enter not 
 into judgment with thy servant, O Lord, for in thy 
 sight shall no flesh living be justified." Beloved friends, 
 you can feel how important this is. It applies the sub- 
 ect we are now considering directly to the state of our 
 souls. There is no judgment without condemnation. 
 No man with whom God enters into judgment can be 
 saved, for sentence has been pronounced already as 
 plainly as God can pronounce it — " There is none right- 
 eous, no, not one." I do not know what the great 
 white throne can say plainer than that. Such is the 
 declaration which is brought home to our hearts, but, 
 before the day of judgment which shall execute that 
 wrath, the wrath to come, Christ comes to deliver us 
 
 I 
 
 i t 
 
 1 I 
 

 :i>& 
 
 Kb 
 
 from it, and wherever He is received into the heart, we 
 are delivered from it and are placed with Himself — He is 
 our righteousness, our life, everything. Before referring 
 to the passages which speak of the resurrection, I will 
 only add in passing that in the very nature of things the 
 judgment of God can never be anything else than con- 
 demnation — I speak of the judgment upon men, not the 
 rebel angels, although it is true of them also. We have 
 made a Judge of God — and how ? By sin. God could 
 not judge Adam, if he remained as God created him — 
 for, if He judged the things that He created He would 
 be judging Himself. He could not judge him unless he 
 sinned. Suppose I made this desk, and I began to 
 judge it, I should be judging myself, the workman who 
 made it. God taade Adam such as he was, and saw him 
 to be very good, and while Adam remained such, God 
 could not judge him. What brought him into judgment was 
 that Adam left God, listened to the devil, and turned to 
 sin. What then can judgment be but condemnation ? 
 God may save us out of it through Christ — ^that is 
 another thing — but our prayer must be. Enter not into 
 judgment with us, for there is none righteous, no, not 
 one. Now the resurrection of the saints is the fruit and 
 final power of Christ's deliverance, whereas the other 
 resurrection is the righteous execution of judgment 
 against those who have hardened their necks against 
 God's mercy in Christ, treasuring up unto themselves 
 wrath against the day of wrath, and revelation of the right- 
 eous jadgment of God. First, then, as to the natiure and 
 character of the resurrection of the saints, turn to the 8th 
 of the Romans, at the 11th verse — "If the Spirit ef Him 
 that raised up Jesus from the dead dwell in you" — ^that is, 
 if you are Christians, for if any man has not the spirit of 
 Christ, he is none of His — " He that raised up Christ 
 from the dead shall also quicken your mortal bodies by 
 Hia spirit that dwelleth in you." That is not true of the 
 
 i'i|li: 
 
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 ler 
 mt 
 
 iSt 
 
 Tea 
 
 Lnd 
 
 im 
 lis, 
 
 of 
 
 wicked. The reasons why they and we, if we are saints, 
 are raised, are totally difierent ; for we are raised in 
 virtue of the Holy Ghost dwelling in us — that is, be- 
 cause we are saved and sealed by the spirit of God 
 already. There, then, we get the principle. Now turn 
 to the 6th of John, and see how strongly it brings this 
 out. It says nothing as to time, which is comparatively 
 immaterial ; but it is a most solemn and instructive pas- 
 sage with regard to the point we are considering. Christ 
 says at the 2l8t verse — " For as the Father raiseth up the 
 dead, and quickeneth them ; so the Son quickeneth whom 
 he wiU. Forthe Father judgethno man, buthathcommitted 
 all judgment unto the Son. '* They both quicken ; but the 
 Father does not judge : all judgment is committed to the 
 Son, "That all men should honour the Son, even as 
 they honour the Father " — even the wicked themselves, 
 they cannot help doing so — '' He that honoureth not the 
 Son, honoureth not the Father which hath sent him. 
 Verily, verily, I say unto you, He that heareth my word, 
 and believeth in Him that sent me, hath everlasting 
 life." You see that, after he had said the Father and 
 Son quicken, but judgment is given to the Son, He 
 puts it to us which we are to have — am I to be the sub- 
 ject of this life-giving power with Him, or shall I be the 
 subject of judgment — ^that is what He is asking us here 
 — "He that heareth my word, and believeth on Him 
 that sent me, hath everlasting life *' — it is given to him — 
 "and shall not come into condemnation" — the same 
 word in the Greek as stands for judgment — " but is 
 passed from death unto life." Christ hath exercised His 
 life-giving power, and is not going to deny it, by bringing 
 into judgment those upon whom it has been exercised. 
 " 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 " — ^by which, no 
 doubt, is meant spirituiil quickening — "For as the 
 
 i i' 
 1 
 
22 
 
 Father hath life in Himself, so hath He given to the 
 Son to have life in Himself ; and hath given Him autho- 
 rity to execute judgment also, because He is the Son of 
 man. Marvel not at this ; for the hour is coming, in 
 which all that are in their 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 " — which is the same 
 word ("judgment ") again. I do not want to insist on 
 the word damnation ; it is damnation no doubt, but I 
 do not insist upon that word, because the point all 
 through is that it is "judgment" — it is a resurrection 
 of life, and a resurrection of judgment. How far they 
 may be apart is another point, which has nothing to do 
 with this fact, that there is a resurrection of life, and 
 a resurrection of judgment. Where there has been 
 spiritual quickening, where they have everlasting life, 
 they shall i^ot come into judgment, but have passed from 
 death unto life ; but then, if dead as to their bodies, 
 they must be raised up to make that life complete, be- 
 cause they must have bodies in unison and in harmony 
 with the state into which they enter ; and on the other 
 hand, they that have done evil, shall come forth unto 
 the resurrection of judgment. It is said, "The hour 
 is coming, in the which," <fec., but tliis is really nothing 
 as to the two things being at the same time. It is no 
 more than if I were to say, "the hour of Napoleon's 
 gi'oatness," meaning the period during which he was 
 great, as contrasted with the period of his fall and little- 
 ness. So here, when it is said — "the hour is coming 
 and now is " — we know that it has already lasted, since 
 Christ spoke of it, for more than eighteen hundred years. 
 The real intention of the expression is to contrast the 
 time of Christ's life with the time since ; it is the same 
 as saying there is a time for quickening and a time for 
 judgment, and therefore a time for raising up. Here, 
 
 
28 
 
 Ice 
 
 le 
 
 then, are two distinct oharaotera of Christ's power—His 
 giving life, and His executing judgment ; those to whom 
 life is given, gracious, spiritual life, have part in the 
 resurrection of life ; those to whom it is not given, have 
 part in the resurrection of judgment or condemnation. 
 You thus have the great principle that is involved, and I 
 now turn to other passages which illustrate other parts of 
 the subject. In the 2Uth of Luke, the Sadducees put the 
 case that, according to the law of Moses, if a man, hav- 
 ing a wife, died without children, his brother should take 
 the wife, and they supposed the case of seven brethren 
 marrying her, and asked whose wife should she be in the 
 resurrection. It was a quibble they raised, tempting the 
 Lord, and Jesus answered them, ''The children of this 
 world marry and are given in marriage. But they 
 which shall be acsounted worthy to obtain that world, 
 and the resurrection from the dead, &c. " Now what is 
 the meaning of this, ** Accounted worthy to obtain the 
 resurrection from the dead 1" You see it is accounted 
 a special favor. If you only get the resurrection from 
 the dead, you will be " equal unto the angels." It can- 
 not be meant that, if people are raised to be condemned, 
 they are equal to the angels. But it is said — if you get 
 the resurrection, you will be equal to the angels, " And 
 are the children of God, being the children of the resur- 
 rection." It is quite impossible that that can be said of 
 those who are raised only to condemnation . If you turn 
 again to the 15th of 1st Corinthians, you will find that 
 nothing can be more plainly set forth than this is. At 
 the 22nd verse, it is said, " For as in Adam all die, even 
 so in Christ shall all be made alive. But every man in 
 his own order." Then we get the order of the resurrec- 
 tion, and that is just what we want. Let us zee then if 
 it is to be a common thing, in which all classes are to go 
 up together. " Every man in his own order ; Christ the 
 first fruits ; afterward they that are Christ's at His com- 
 
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 !, 
 
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24 
 
 M 
 
 f . 
 
 ii* 
 
 ;|i 
 
 11^." Nothing can be more plain. ^'Then cometh 
 the end." There cometh another time when others shall 
 be raised, but it is they who are Ghrisf s at his coming. 
 And what I affirm is, that not merely can tliis be proved 
 from Scripture, but that there never is the slightest 
 appearance of anything else, that this fact I am speaking 
 about is linked up with the very foundation truths of 
 redemption. Many have redemption who do not see it 
 — I admit that fully — but nevertheless it is the eJBfect of 
 redemption, and you can see the light that is thus thrown 
 on the fact of my not coming into judgment, because I 
 have passed from death unto life, as stated in the 6th of 
 John, and what the Church has lost, by losing bight of 
 that. Again in the 3rd of Philippians, at the 9th verse, 
 the apostle speaks of it as his own hope, *' And be found 
 in him, not having mine own righteousness, which is of 
 the law, but that which is through the faith of Christ, the 
 righteousness which is of God by faith, that I may know 
 Him, and the power of His resurrection," — that is a 
 present thing, yon see — ** And the fellowship of His 
 sufferings being made conformable unto his death ; if by 
 any moans I might attain unto tlie resurrection of the 
 dead." Now what is it to which so much importance is • 
 attached, that the apostle desiies to be made like Christ, 
 if by any mear? i he may attain something very special, 
 the resurrection of the dead? When tlie apostle uses 
 such language, is iu possible that aU, both the wicked and 
 the righteous, should be jostled up together in the resiur- 
 raction, leaving it to be found out afterwards which are 
 the righteous and which are the wicked ? The truth is 
 it is a new word \7hich the apostle invented, which is not 
 found in classical Greek, to express a being raised up 
 from among the dead, on pm:pose to distinguish from the 
 raising of the wicked the raising of the saints from out 
 among the dead. I do not like to deal in critical points, 
 but the fact is that in a uuinber of passages the power is 
 
' 
 
 
 25 
 
 loeif bocause the word is translated '' resurrection of the 
 dead," instead of " resurrection from among the dead." 
 That was the character of OhrisVsresurrection, when He was 
 declared to be the Son of God with power by being raised 
 from among the dead. And we will be like Christ in 
 that He will raise us up from among the dead, because 
 we have got the Spirit of Christ, and life from Christ. 
 The reason why I dwell on this is because it goes right to 
 thA root of the question of our redemption. Nothing 
 can be so absurd — forgive me for saying so — ^than the 
 idea of what is called the general judgment — not that we 
 shall not all appear before Christ — that of course is true. 
 Take Paul himself — he has been in heaven one thousand 
 eight hundred y^ars, absent from the body and present 
 with the Lord — are you going to judge him after that? 
 He is in heaven because he was entitled to go there, and 
 to speak of jufigmeirt after that is absurd on the face of 
 it. To do so only shews that the Church of God, even 
 true saints, have lost the sense of being redeemed already. 
 If Christ's dying lias put away my sins, and given me a 
 place with Himself ; if, having received the Holy Ghost, 
 I am joined to the Lord as one spirit, am I, thus joined 
 to Christ, still to be jiidged ? To say so, is to forget the 
 true place which we hold. I turn now to the proof of 
 this. Look back for a moment to the 15th of 1st Cor- 
 inthians, where, having got the order, to shew further 
 how entirely and distinctly it is saints and none else who 
 are raised, we find — ** So also is the resurrection of 
 the dead" — or from the dead — " It is sown in corrup- 
 tion ; it is raised in incorruption ; it is sown in dishonor, 
 it is raised in glory. " How can you apply that to a 
 general remirrection ? " Raised in glory" — can you apply 
 that to the wicked ? It is impossible to read one sentence 
 about the resurrection, without seeing — not that the others 
 will not be raised, but that it is distinctly and definitely 
 the resurrection of the saints that is spoken of, because 
 
 1 
 
 I 
 
 ! ; i 
 
26 
 
 P'l' 
 
 i '^i! 
 
 they are redeemed and have life in Christ. Take again 
 the 4th of let Thessalonians, which we quoted another 
 evening with reference to the Lord's coming, and now 
 with reference to which we have abeady seen, that it ia 
 "they who are Christ's, at His coming." At the 16th 
 verse, it is said — ** For the Lord himself shall descend 
 from heaven with a shout, with the voice of the archangel, 
 and with the trump of God ; and the dead in Christ shall 
 rise first " — and no one else. This is the plain language 
 uniformly held. It is indeed the capital truth of the New 
 Testament, that as Christ by being raised from the dead 
 was declared to be the Son of God with power, according 
 to the Spirit of holiness, so we through grace are, not 
 like Christ in person but by being adopted — also declared 
 to be the Sons of God, by attaining the resurrection, 
 when the time comes, of the body. The only point that 
 I refer to the Revelation for, is that there will be a 
 thousand years between the two resurrections. But, 
 whether it be a thousand years or thousand days, the 
 point which I feel it to be important to insist upon, is 
 that they are two totally distinct things — that the resur- 
 rection of the saints is God's taking those He delights 
 in, who are already redeemed and quickened by the 
 Spirit, because His Spirit dwells in them, Hi3 taking 
 them to be with Christ in glory — whereas the other, 
 whether a thousand days or a thousand years after, is the 
 resurrection to judgment, quite a different thing. There 
 is one passage more I will tefer you to, in order to shew 
 how the same truth is every where aflirmed, to the 14th 
 of John — " I go to prepare a place for you. And if I 
 go and prepare a place for you, I will come again, and 
 receive you with myaelf, that where I am th^re ye may 
 be also. " That is the way in which Christ tcA >s us up. 
 He will take us up to be with Himself, at His coming. 
 He comes again, and receives us to Himself, that where 
 He is there we may be also. There is one passage which 
 people quote to prove the erroneous notion about a gene- 
 
27 
 
 ral resurrection — they cannot apply to that purpose any 
 of the passages which speak of the resurrection — but they 
 qiiote the 26th of Matthew, where the division between 
 the sheep and the goats is spoken of. Now there is not 
 a single syllable there about the resurrection. In the 
 24th chapter, our Lord has been speaking of the dealings 
 with the Jewish people until Christ comes, and then in 
 three parables he describes His dealings with the saints, 
 and then He describes His dealings with the nations, and 
 then He speaks of the time when He comes in His glory 
 to sit upon the throne of His glory, and to gather 
 all nations — ^the Gentiles, if yon please, for it is 
 the same word — ^before. Him to judge them. And 
 this is the judgment, whose existence people have 
 strangely forgotten — that there is a judgment of the 
 quick as well as of the dead — a judgment of the living, 
 and a terrible judgment it is too. I now refer to the 
 passage which speaks of the thousand years. I went 
 over the other passage first, because people are apt to 
 think that this " first resurrection " is merely the expla- 
 nation of some symbolical ideas which we found in the 
 Revelation ; but, as I have shewn you, there is no pas- 
 sage in Scripture referring to the resurrection, which 
 does not shew that there is a first resurrection of the 
 saints. Turn, then, now to the 20th of Revelation. 
 But remark that in the preceding chapters you find that 
 Babylon has been destroyed — she in whom "was found 
 the blood of prophets and of saints." Then you have 
 the judgment of the wicked on the earth, which I do not 
 enter into now — and then the marriage of the saints and 
 the Lamb, and their coming with Him when He comes 
 to destroy the beast — "the armies which were in heaven 
 followed Him " — whenever Christ comes. His heavenly 
 saints will come along with Him, as it is said, "the 
 Lord my God shall come, and all the saints with Thee,'' 
 and "the Lord cometh with ten thousand of His saints," 
 and " when Christ, who is our life, shall appear, we also 
 
 / 1 
 I 
 
'i 
 
 28 
 
 I 
 
 I ; 
 
 ahall appear with Him in glory." Here, in Revelation, 
 they are seen in figurative langr.dge, coming forth, 
 clothed in white garments, which is the righteousness of 
 the saints. I refer to this merely to shew the place they 
 hold. Then Christ comes forth as King of Kings, and 
 Lord of Lords, with His saints, and the beast and the 
 false prophet are taken and destroyed. Then Satan is 
 bound, and then John says — ** I saw thrones, and they 
 sat upon them, and judgment was given unto th^m ; 
 and I saw the souls of them that were beheaded for the 
 witness of Jesus, and for the word of God, and which 
 had not worshipped the beast, neither his image, neither 
 had received his mark upon their foreheads, or in their 
 hands ; and they lived and reigned with Christ a thou- 
 sand years." There we find the saints, those to whom 
 judgment is given, and not* only so, but who execute 
 judgment, sitting on thrones, and reigning with Christ 
 a thousand years — "but the rest of the dead lived not 
 again until the thousand years were finished ; this is the 
 first resurrection." Mark how the whole statement 
 shews the perfect absurdity — and it is a sad and solemn 
 thing, the influence which this delusion exercises on 
 people's minds — the perfect absurdity of what is called 
 the spiritual millennium — not that the Holy Ghost will 
 not be there, for He will — but you see now before all 
 this, the marriage of the Lamb is come with the Church, 
 the bride of Christ ; the whole as regards the Church is 
 complete, and Christ comes forth to execjite judgment 
 on the beast and the false prophet, accompanied by the 
 armies of the saints, the bride having made herself ready, 
 and tlie marriage of the Lamb having taken place be- 
 fore that. And yet people are looking for the millen- 
 nium as a state of the Church down here ! I admit that 
 it is presented in a figure, but this is certain, that if the 
 bride is gone up, and the marriage of the Lamb has 
 •om^d, it is not the state of the Church down here that 
 
m 
 
 
 is meant. For we read also that Satan is to be bound 
 then, whereas the character given to us while down here 
 is that we are to overcome Satan. " Satan will be 
 bruised under your feet shortly." Our place here is that 
 we have to wrestle, not with flesh and blood, but with 
 spiritual wickedness in heavenly places ; whereas when 
 the Lamb comes out with His saints, Satan is bound, 
 and then begins the period of a thousand years. I wish 
 to refer you to the connection of the passage in the 15th 
 of 1st Corinthians with the 25th of Isaiah, because the 
 connection of these two things — the resurrection of the 
 saints, and the restoration of Israel — will thereby be 
 strongly brought out. The apostle says that " when this 
 corruptible shall have put on incorruption, and this 
 mortal shall have put on immortality, then shall be 
 brought to pass the saying that is written, " Death is 
 swallowed up in victory." If you turn to the 25th of 
 Isaiah, you will see that that takes place at tnis time 
 which we call the millennium, when the Jews being 
 restored to their place on the earth, there is that era of 
 blessedness among the nations which is commonly called 
 the millennium. It is there said — "Thou shalt bring; 
 down the noise of strangers, as the heat in a dry place ;. 
 even the heat with the shadow of a cloud ; the branch 
 of the terrible ones shall be brought low. And 
 in this mountain shall the Lord of Hosts make unto alt 
 people a feast of fat things, a feast of wines on the lees, 
 of fat things full of marrow, of wines on the lees well refin- 
 ed. And He will destroy in this mountain the face of thd 
 covering cast over all people, and the vail that is spread 
 over all nations. He will swallow up death in victory." 
 That is at the time the resurrection takes place, for it 
 is said in Corinthians, "Then shall come to pass the 
 saying which is written, death is swallowed up in vic- 
 tory." And thus it appears that the time when this 
 resurrection takes place is the time when the Xiord 
 
 I 
 
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 ! ■■■: ( 
 I .■< fr ■ 
 
 i I 
 
 restores Israel, when He establishes Israel's place in Zion, 
 and takes away the vail from oif the face of all nations. 
 It is said — "Behold,(is it not of the Lord of hosts that 
 the people shall labour in the very fire, and the people 
 shall weary themselves for very vanity ? For the earth 
 shall be filled with the knowledge of the glory of the 
 Lord, as the waters cover the sea." This is the condition 
 of the earth when this time of which 1 am speaking 
 comes — "They shall labour in the very fire and shall 
 weary themselves for very vanity." Again it is said — 
 let favour be shewed to the wicked, yet will he not learn 
 righteousness ; in the land of uprightness will he deal 
 unjustly, and will not behold the majesty of the Lord. 
 Lord, when thy hand is lifted up, they will not see, but 
 they shall see, and be ashamed for their envy at the 
 people ; yea, the fire of thine enemies shall devour 
 them." We thus see that, though favour is shewn to 
 the wicked, they will not learn righteousness — ^but- 
 ** When thy judgments are abroad on the earth, then 
 the inhabitants of the world will learn righteousness." 
 I am adding these few texts to shew that the millennium 
 is not spiritual, in the sense in which it is often under- 
 stood. Whenever God speaks of the earth being full of 
 the knowledge of the glory of the Lord, and the like, 
 it is always in connection with judgment. You find this 
 in Numbers, when God said He would destroy Israel, 
 that in connection with that it is written, "All the 
 earth shall be filled with the glory of the Lord," and 
 you find the same things in the passage from Habakkuk, 
 which I have quoted. You never find the idea presented 
 of the gospel going forth and bringing all nations under 
 its influence. In the Ilth of the Komans, the apostle 
 puts it in this way, "For I would not, brethren, that ye 
 ^i^ould be ignorant of this mystery, lest ye should be 
 ■wise in your own conceits ; that blindness in part is hap- 
 pened to Israel, until the fulness of the Gentiles be come 
 
31 
 
 in. And so all Israel shall be saved/' That is, he treats 
 that expectation of the Church not being cut off, au 
 being wise in their own conceit. Again, in another pas- 
 sage it is declared that what gathers together to battle 
 tiie kings of tne earth and of the^whole world, are three 
 unclean spirits that come out of the mouth of the dragon. 
 And out of the mouth of the beast, and out of the 
 mouth of the false prophet. I do not now go into the 
 4«tail8 of that, but this must be evident to you that, 
 wh«n it is stated iliat these three unclean spirits go forth 
 t)» •gather the earth and the whole world to the battle of 
 that great duy of God Almighty, it cannot be the gather- 
 ing of the 'sainta that is spoken of — ^it is a gathering of 
 the^wers of Satan. I have now gone through all the 
 passages in the New Testament, which, so far as I am 
 aware, speak of the resurrection, and I think it must be 
 as plain to you, as anything could] possibly be, that all 
 those passages shew very distinctly that the resurrection 
 of the saints is an entirely distinct thing from the resur- 
 rection of the wicked, being foundedjon their redemption 
 and their having received life from Christ, the power of 
 which is shewn by the resurrection of their bodies — that 
 that resurrection of life is definitely distinguished from 
 the resurrection of judgment by a thousand years elaps- 
 ing between the two — and that while the first is the fruit 
 of redemption, the other is the fruit of tlie rejection of 
 redemption. Time will not allow me to enter on the 
 subject of the restoration of the Jews. But let me just 
 return, in a few words of application, to these solemn 
 truths, that, before judgment comes, Christ has come to 
 save, that, if He enters into judgment, nobody could be 
 saved — that, whenever He enters into judgment, no flesh 
 living can be justified, because there is none righteous, 
 no, not one — but that, because that is £true, the 
 Lord has sent a perfect salvation in order that 
 we might escape the judgment, a salvation that [deli- 
 
 II 
 
33 
 
 I i 
 
 1 1 
 
 vers 118 from the wrath to come — that there is 
 wrath coming, but that there is deliverance from it — 
 and that when God interferes in this way to deliver us 
 from that wrath to come, He does not merely save qb 
 from wixith, but gives us a place with H^s own Son — that- 
 not merely are our sins forgiven, but that we are united 
 to Christ by the one Spirit, Christ being the first bom 
 among many brethren, who are the members of His body,, 
 of His flesh, and of His bones, so that He nourisheth the 
 Church as a man nourisheth and cherisheth his own flesh, 
 and prays, *' Father I will that they also whom Thou hast 
 given me, be with me where I am," so that when he ap- 
 pears, we also shall appear with Him, and that if He is 
 the judge, the saints too shall sit with Him on thrones, 
 and judgment shall be given to them, for, says the apostle, 
 " Know ye not that the saints shall judge the world ! " 
 Now is that the thought, beloved friends, which you have 
 of redemption ? Have your souls believed that this world 
 is a condemned world ? I know that the world will not 
 bear to hear that, but it must bear it when it rises to 
 judgment — that it is a condemned world. Individual 
 souls are tried, but it is not true that the world is in a 
 state of probation. Christ came to seek and to save that 
 which is lost, and a man that is lost is not in a state of 
 probation. "When we are judged, we are judged of the 
 Lord that we should not be condemned with the world. 
 That is all a settled thing with the world. How do your 
 hearts take this up that all this busy scene which you 
 live in the midst of, is a condemned world, that this is 
 the world which said, '' This is the heir, come, let us kill 
 him" — ^that this world has rejected Christ, and that 
 Christ has said, '' now is the judgment of this world." 
 He says, *' The world seeth me no more ; " and ** when 
 the Comforter is come, he will reprove the world 
 of sin, and of righteousness, and of judgment — of 
 righteousness, because I go to my Father, and ye see ma 
 
I 
 
 33 
 
 no more. But, because the world is thus condemned, 
 there is offered to us redemption, a new life, a second 
 Adam instead of the first — and all the promises of Qod 
 are in Him — there are no promises to men, but all the 
 promises of God are in Him, Yea, and in Him, Amen. 
 When Adam sinned, the promise was not given to Adam 
 — there was no promise given to Adam — it was to the 
 seed of the woman, that the seed of the woman should 
 bruise the serpent's head. That is, the promise was 
 given to the second Adam, not to the first. And, then, 
 in Christ we have not merely forgiveness, but glory. 
 We are one with Christ, the bride of Christ, and have 
 our place, not according to the demerits of the first 
 Adam, but according to the merits of the second Adam. 
 Do you take hold of that blessed truth t The Lord give 
 you to feel more deeply than you have ever felt before 
 what it is to be in a world which has' rejected the Lord, 
 and then to know, with joyful hearts, that you yourselves 
 have bowed and received Him as yuur Saviour, who, in 
 unspeakable love,. suffered and died for us. 
 
 Lot cU and Gibaoti, Printers, Toronto. 
 
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 LEOTDRES ON THE SECOND DOMING. 
 
 LEOTURe IV. 
 
 ROMANS XI 
 
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'V 
 
 SUBSTANCE OF A LECTURE 
 
 ON . ■ " 
 
 ROMANS XL 
 
 ^' 
 
 Meeting House, Alexander Street, 
 
 Toronto, April 16, 186?. 
 
 Of the two great subjects besides our individual salva- 
 tion, of which the Scriptures treat, as already stated, 
 namely, the Church and the government of the world, 
 the latter leads us at once to the Jews as its centre, as 
 the Church is of the heavenly glory under Christ ; under 
 whom as their head all things in heaven and earth are to 
 be gathered together in one. That govomment will ex- 
 4iend over the whole earth, but the royal nation and seat 
 and centre of government will be the Jewish people. To 
 Jerusalem, as the centre alike of worship and govern- 
 ment, all nations will flow. So it was ordained from the 
 beginning, as we learn from the remarkable passage, 
 Deut. xxxii. 8., "When the Most High divided to the 
 nations their inheritance, when he separated the sons of 
 Adam, he set the bounds of the people according to the 
 number of the children of Israel. For the Lord's por- 
 tion is His people ; Jacob is the lot of His inheritance." 
 The difficulty we have to m^et in men's minds on this 
 point is this : that that people having been set aaide for 
 ^lair Mns^fnrfir^ of ridol^tiy, •eoondly tbi» Kojeetion of 
 
the Lc?d Jesus, — and the Ohurch and kingdom of heaven 
 having been established, it is supposed they will not be 
 restored, but merge in the profession of Christianity. 
 But this sets aside like the prophecies of the Old and 
 the declarations of the New Testament. I will refer to 
 this last first, as correcting this very mistake, and this 
 will make way for the direct and positive testimonies of 
 the Old which concern this people of God's election. In 
 the 11th of Romans this question is treated : " I say then, 
 is the question with which it begins, hath God cast 
 away His people ? God forbid. . . . God hath not 
 cast away His people whom he foreknew." Then the 
 case is put of their rejection, and the apostle argues : 
 the casting of them away was the reconciling of the 
 world, and proceeds : for if the casting of them away 
 be the reconciling of the world, what shall the receiving 
 of them be but life from the dead 1 And if some of the 
 branches were broken off, and thou, being a wild olive 
 tree, were graffed in among them, and with them par- 
 takest of the root and fatness of the olive tree ; boast 
 not against the branches ; but if thou boast, thou bearest 
 not the root, but the root thee. Thou wilt say then, the 
 branches were broken off that I might be graffed in. 
 Well ; because of unbelief they were broken off, and 
 thou standest by faith. Be not high minded, but fear ; 
 for if God spared not the natural branches, take heed 
 lest he also spare not thee. Behold therefore the good- 
 ness and severity of God : on them which fell, severity ; 
 but towards thee goodness, if thou continue in his good- 
 ness ; otherwise thou also shalt be cut off. And they 
 also, if they abide not still in unbelief, shall be graffed 
 in : for God is able to graff them in again. For if thou 
 were cut out of the oli\re tree, which is wild by nature, 
 and wert graffed contrary to nature into a good olive 
 tree, <Src." Then he warns the Gentile christians against 
 the very notion to which I refer, assuring them that they 
 
ire. 
 
 are in danger of being cut off in their turn, as we Bhall 
 see more fully when we treat that subject. In the 25th 
 verse he adds, For I would not have you ignorant of 
 this n^stery, that blindness in part is happened to Israel, 
 until the fulness of the Gentiles be come in. And so all 
 Israel shall be saved, as it is written, There shall come 
 out of Sion the Deliverer, and shall turn away ungodli- 
 ness from Jacob. They are partially set aside till the 
 Church be called, and then a deliverer, Christ, shall, after 
 all the Church is brought in, come out of Sion and turn 
 away their ungodliness. This is not by the gospel as 
 now preached, for he adds : '' As touching the gospel they 
 are enemies for your sakes," the Gentiles being thus let 
 in, *' but as touching the election they are beloved for the 
 fathers' sakes. For the gifts and calling of God are 
 without repentance." Here we have God's ways towards 
 them clearly set forth. Partial blindness for a time, 
 diuring which the Church the fulness of the Gentiles is 
 called ; when that is closed their deliverer comes out of 
 Sion. Our gospel is not the means, they are as a nation 
 enemies as respects that, but they have not ceased to be 
 beloved for the fathers' sake. That is a matter of God's 
 election, and as to His gifts and dealings He does not 
 change His mind.^ 
 
 Thus it is certain that God maintains His purpose as 
 to them as a people, and that it is not by the gospel as 
 now preached they mil be called in. As to that they 
 are enemies. So the Lord at the close of Matt, zziv., 
 when declaring the judgment coming upon them, says, 
 Their house should be desolate till they say, accomplish- 
 
 * The 31st verse should be translated: even so these have 
 now not believed in your mercy that they might be objects of 
 mercy. The Qentiles clearly were, but the Jews had promises ; 
 but having rejected the grace of the gospel they became ob- 
 jects of mere mercy like the Qentiles. * This calls forth the 
 Apostle's admiration of God's ways. 
 

 III 
 
 •ing the OEviii. Psalm, ** Blessed be he that Cometh in the 
 name of the Lord." And he carries on their history till 
 His ooming again, consequent on whichf He will gather 
 together the elect among them from the four winds ; nor 
 should they cease to subsist as a distinct class till all was 
 fulfilled. Compare D out. xxxii., 5-20. Then the Lord 
 gives His ways with His servants meanwhile, and after- 
 wards with the Gentile nations when he returns. 
 
 Thus we learn distinctly the teaching of the New 
 Testament, of the Lord, and the apostle, as to the plan 
 and ways of God in respect of his ancient and elect 
 ^people. If we compare Deut. xxxii. 26-27, and what 
 follows, we. shall find this abundantly confirmed. In the 
 end the Lord will judge His people, and repent Himself 
 concerning His servants, and the nations be called to 
 rejoice with them,* and Jehovah will be merciful to Hu 
 'land and to His peoph. 
 
 I may now turn to the direct declarations of the 
 prophets, which leave no shadow of doubt on their resto- 
 ration and blessing, ^nd that, as a people with Jerusalem 
 for the centre of their dominion and glory. That these 
 prophecies have never been accomplished the passages 
 themselves will prove ; but there are certain general 
 considerations which aflect this quostion, which I will 
 here notice. That Israel as a people were not brought 
 into their promised blessings, when Christ first came, is 
 evident. It was the time of their casting away, and 
 the grafting in of the Gentiles, the reconciling the world, 
 and their receiving again is set in contrast with it. Jeru- 
 salem was destroyed, not rebuilt ; the people scattered, 
 .not gathered. But their restoration after the Babylonish 
 
 * 7he. Apostle Paul quotes this to prove as a principle that 
 -God will bless the Gentiles. But the accomplishment is clearly 
 tjetiOiCome ; the amallest attention to the passage makes th^ 
 clear. . . ; 
 
3d, 
 
 ish 
 
 lat 
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 i\3 
 
 ^^iyity is someiimctt tklleged to be the ftilfilmeilt of 
 thede promises; but this was far indeed from aooom- 
 plishing them. Their blessings are to be under the new 
 eoTenant ; but the new covenant was not established 
 then. They are to be under Messiah, but Messiah was 
 not then. The Jews were still in captivity, so that 
 Nehemiah speaks thus: ''Behold we are servants this 
 day, and for the land that thou gavest unto our fathers 
 to eat the fruit thereof and the good thereof, behold we 
 are servants in it. And it yieldeth much increase to the 
 kings which thou hast set over us because of our sins. 
 Also they have dominion over our bodies and over our 
 cattle at their pleasure, and we are in great distress. " 
 Further, when Christianity was introduced, not only was 
 Jerusalem destroyed in judgment, but the Oentiles were 
 in full glory and triumph. When the Jews are re- 
 established according to prophecy, they are judged and 
 brought under. I will now quote the prophecies which 
 predict this establishment of the people. You will see 
 its connection with Christ, with the judgment of the 
 Gentiles, with the new covenant, and even with the 
 resurrection. It will be the sparing of a remnant, in the 
 first instance, which will become a great nati :>n. I first 
 quote Isaiah, who furnishes us with some very remark- 
 able prophecies on this subject. After describing the 
 universal evil and the judgment of this nation, he closes 
 his introductory prophecy thus, chap. iv. 2-6. "In that 
 day shall the branch of the Lord be beautiful and glori- 
 ous, and the fruit of the earth shall be excellent and 
 comely for them that are escaped of Israel. And it 
 shall come to pass that, he that is left in Zion, and he 
 that remaineth in Jerusalem, shall be called holy, even 
 every one that is written among the living in Jerusalem. 
 When the Lord shall have washed away the filth of the 
 daughters of Zion, and shall have purged the blood of 
 Jerusalem from the midst thereof by the spirit of judg- 
 
 ▲ 2 
 
8 
 
 I 
 
 ment, and by the spirit of burnmg. And the Lobd will 
 create upon every dwelling place of Mount Zion, and 
 upon her assemblies, a cloud and smoke by day, and the 
 shining of a flaming fire by night : for upon all the glory 
 •hall be a defence. And there shall be a tabernacle 
 for a shadow in the day time from the heat, and for a 
 place of refuge, and for a covert from storm and from 
 rain." Thus the glory will be restored to Zion when the 
 Lord shall have purged away her guilt by judgment. 
 Two causes of judgment are there stated : the unfaith- 
 fulness of Israel to her first caUing ; and their unfitness 
 to meet the glory of the Lord when He appears. In 
 this last (chap, vi.) that judgment which the Lord re- 
 calls is pronounced, ''Make the heart of this people fat, 
 and make their ears heavy, and shut their eyes ; lest 
 they see with their eyes, and hear with their ears, and 
 understand with their heart, and convert, and be healed." 
 The prophet then enquires, " How long ?" The answer 
 is, ''Until the cities be wasted without inhabitant, and 
 the houses without man, and the land be utterly desolate, 
 and the Lord has removed men far away, and there be a 
 great forsaking in the midst of the land." Then it is 
 added, " But yet in it shall be a tenth, and it shall re- 
 turn, and shall be eaten, as a teil tree, and as an oak, 
 whose substance is in them, when they have cast their 
 leaves, so the holy seed shall be the substance thereof." 
 Nothing could more strikingly depict the long winter of 
 Israel's desolation ; but here God would in the remnant 
 give a principle of restoration and blessing, as Paul in 
 Rom. xi. This point is more historically prophesied of 
 in viii. and ix. , where the rejection of Christ is definitely 
 spoken of, 14-18 ; and His manifestation in glory in 
 favour of Israel, yet in judgment, in ix. 5-7.* Chap- 
 ters xi. and xii., the closing ones of this series, largely 
 
 ■ I. I II *■! .^^1.- ■ ■ ■■ II 11 M I I ■ i ■ ■ ■! ■ ■■i.l- — ■ . I. ■ I ■ . !■ ■■■ ■ 
 
 * The third verse should be read as in the margin, to him, 
 (or it) the people. 
 
in 
 of 
 3ly 
 in 
 ip- 
 3ly 
 
 ' 
 
 declare the restoration of Israel, terminating tlius, xii. 6: 
 *' Cry out and shout ^ thou inhabitant of Zion : for great 
 is the Holy One of Israel in the midst of thee." In the 
 24th and 25th, which form the close of the next series of 
 prophecies, the testimony of God is carried on to the 
 utter df'solation of the earth. ** It shall reel to and fro 
 like a drunken man, and the transgression thereof is 
 heavy upon it, and it shall fall and not rise again," that 
 is, it is its definite and final judgment as the earth of 
 man's power. It is added, "And it shall come to pass 
 in that day, that the Lord shall punish the host of the 
 high ones that are on high, and the kings of the earth 
 upon the earth. . . . Then the moon shall be con- 
 founded, and the sun ashamed, when the LoBO of hosts 
 shall reign in Mount Zion, and in Jerusalem, and before 
 his ancients gloriously." Here, therefore, again we find 
 judgment on the earth, and the Jewish people brought 
 to the enjoyment of Jehovah's presence and blessing. 
 But there is more than this. In the 25th, universal 
 blessing comes on the Gentiles then: "And in this 
 mountain shall the Lord of hosts make unto all people 
 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. 
 And he will destroy in this mountain the face of the 
 covering cast over all people, and the veil that is spread 
 over all nations." At this time also it is that the resur- 
 rection takes place, verse 8 ; " He will swallow up death 
 in victory : and the Lord Gor will wipe away tears from 
 off all faces : and the rebuke of His people shall He take 
 away from all the earth : for the Lord hath spoken it." 
 In the mountain of Zion is the awaited blessing and 
 power that sets aside all that is hostUe. In chap, xxvi., 
 all is celebrated in a prophetic song. In the 27th, 
 Satan's power is destroyed, and God's dealings with 
 Israel reviewed. In taking up these closing chapters 
 of the two series of prophecies (v. -xii. and xxiv.*zxvii.) 
 
 fji 
 
to 
 
 the flhit, Ood'd de&linga ^th Israel ^ in the Iknd, thb 
 «edoh<3, with the Geiitiles, I huve paMed over a remark< 
 able bhapter in the midst of the Gentile series ib which 
 I muirt now reitum, the x\ . , difficult in expression, but 
 vdry j^lain in its purpose. Messengers are sent by a 
 mighty protecting power, to a nation scattered and feeble, 
 a nation wonderful from the beginning. The Lord sum- 
 mohs all the inhabitants of the world to attend. He holds 
 himself aloof in his dwelling. The Jews come back, look- 
 ing for full national blessing in a carnal way ; just ao it 
 seemed blooming they are cut down again, and the 
 beasts of the field, the Oentiles, summer and winter on 
 them. Still at that time a present is brought of this 
 people to the Lord, and then from them to Him in the 
 mount of 2ion. We learn thus their return by some poli- 
 tical inovemeht, their subsequent desolation in their 
 land ; yet t4iey are brought to the Lord, and they them- 
 selves bting their offering to Jehovah in Zion. You will 
 find in chap, xxix., and remarkably in xxxii., and largely 
 in xxxiv. and xxxv., the Spirit's testimony to the final 
 restoration of Israel. You may compare liv., Ixii., Ixv., 
 and Ixvi. , for enlarged testimonies of the restoration of 
 Jerusalem in the glory. The prophecies of Isaiah have 
 the character of a general revelation of the ways of Grod, 
 having the Jews for their centre, including their guilt in 
 separating from Jehovah, and in rejecting Christ ; Ba- 
 bylon, their scourge when disowned, and the Assyrian 
 when they were owned. But Jeremiah lived when the 
 house of David had completed its guilt, and Jerusalem 
 was about to be given up to the captivity of Babylon. 
 Hence, while pleading with them as to their sins, He 
 enters into specific detail as to the restoration of the 
 Jews and Jerusalem, annnouncing, as the other prophets, 
 the judgment of the haughty Gentiles. To his prophe- 
 cies I will now turn. The whole of the chapters from 
 XXX. to xtxiv. are worthy of your fullest attention. I 
 
H 
 
 Le 
 
 can only quote the moiit striking palsdftgeg. In the 30th, 
 the prophet speaks of that day of Jacob's trouble which 
 there is none like, of which the Lord speaks in Matt, 
 xxit. , but declares he shall be delivered out of it, a de- 
 claration which, as we know, was not accomplished at 
 the first destruction of Jerusalem by Titus, and adds that 
 in that day the Lord of hosts would break the yoke from 
 off his neck, and strangers should no more serve them- 
 selves of him, takes notice of the utter desolation of 
 Jerusalem, but declares he would bring back the cap- 
 tivity, and the city should be built on its own heap, and 
 the palace remain after the manner thereof ; and then 
 announces the utter judgment of the wicked when Israel 
 should be His people : it would be in the latter days. 
 Both families (xxxi.) would be his people. This shows at 
 once it was not the restoration from Babylon merely. It 
 is declared that His love is an everlasting love. Jacob was 
 redeemed (v. 11) they would come and sing in the height 
 of Zion. This (27) is declared to be founded in estab- 
 lishing the new covenant, and the chapter closes with 
 these remarkable words. " Thus saith the Lord, which 
 giveth the sun for a light by day, and the ordinances of 
 the moon and of the stars for a light by night, which 
 divideth the sea when the waves thereof roar ; the Lord 
 of hosts is his name : if those ordinances depart from 
 before me, saith the Lord, then the seed of Israel also 
 shall cease from being a nation before me for ever. 
 Thus saith the Lord, if heaven above can be measured, 
 and the foundations of the earth searched out beneath, I 
 will also cast off all the seed of Israel for all that they 
 have done, saith the Lord. Behold the days come, saith 
 the Lord, that the city shall be built to the Lord from 
 the tower of Hananeel unto the gate of the comer. And 
 the measuring line shall yet go forth over against it upon 
 the hill Gareb, and shall compass about to Goath . And 
 the whole valley of the dead bodies, and Of the ashed, 
 
12 
 
 and all the fields unto the brook of Kidron, unto the 
 comer of the horse gate toward the east, shall be holy 
 unto the Lord ; it shall not be plucked up, nor thrown 
 down any more forever.'' In the xxxii. Jeremiah is 
 commanded to redeem land at Anathoth and the chapter 
 closes thus. The Lord declares, He will gather them 
 and they shall be His people, and He will be their God. 
 ^'Andlwill give them one heart, and one way, that 
 they may fear me for ever, for the good of them, and 
 their children after them : and I will make an everlasting 
 covenant with them, that I will not turn away from 
 them, to do them good ; but I will put my fear in their 
 hearts, that they shall not depart from me. Yea, I will 
 rejoice over them to do them good, and I will plant 
 them in this land assuredly with my whole heart, and 
 with my whole soul. For thus saith the Lord, like as I 
 have brought all this great evil upon this people, so will 
 I bring upon them all this good that I have promised 
 them," and returning to the occasion of the prophecy, 
 ** Behold, Hananeel the son of Shallum thine uncle shall 
 come [unto thee, saying, buy thee my field that is at 
 Anathoth for the right of redemption is thine to buy it. 
 So Hananeel mine uncle's son came to me in the court 
 of the prison according to the word of the Lord, and 
 said unto me- buy my field, I pray thee, that is in 
 Anathoth, which is in the country of Benjamin : for the 
 right of inheritance is thine, and the redemption is 
 thine, buy it for thyself. Then I knew that this was the 
 word of the Lord. And I bought the field of Hananeel 
 my uncle's son, that was in Anathoth, and weighed him 
 the money, even seventeen shekels of silver." The pro- 
 mises are renewed in xxxiii. and God declares, David 
 shall naver want a man to sit upon the throne of the 
 house of Israel. ''If ye can break my covenant of the 
 day and my covenant of the night, and that there should 
 laot be day and night in their season. Then may also 
 
18 
 
 ke 
 le 
 Id 
 lo 
 
 my covenant be broken with David my servant, that he 
 should not have a son to reign upon his throne ; and 
 with the Levites the priests, my ministers. As the host 
 of heaven cannot be numbered, neither the sand of the 
 sea measured ; so will I multiply the seed of David my 
 servant, and the Levites that minister unto me. More- 
 over the word of the Lord came to Jeremiah saying, 
 considerest thou not what this people have spoken, 
 saying, the two families which the Lord hath chosen, he 
 hath eVen cast them off : thus they have despised my 
 people, that they should be no more a nation before 
 them. Thus saith the Lord : if my covenant be not 
 with day and night, and if I have not appointed the 
 ordinances of heaven and earth ; then will I cast away the 
 seed of Jacob, and David my servant, so that I will not 
 take any of hi<? seed to be rulers over the seed of Abra- 
 ham, Isaac and Jacob : for I Vill cause their captivity to 
 return, and have mercy on them*" Nothing can be more 
 positive than these promises, the Lord takes the ground 
 of His unchangeable faithfulness, refers to all the evil 
 man has been guilty of, and declares He will not cast him 
 off for it, but put the law in his heart, gives local details 
 as to the rebuilding of Jerusalem, and says that as he 
 had pulled down and destroyed them Re would build 
 them up again so that it is impossible to apply it to any 
 others. We get details as to their restoration which 
 passing on to Ezekiel leads us to. In the 20th chapter of 
 that prophet we are told that, as regards the ten tribes, 
 they will be brought out of the countries, and as in the 
 days of leaving Egypt the rebels fell in the wilderness, 
 so now they would pass under the rod like a flock told 
 by the shepherd and the rebels would not enter into the 
 land, verses 34-38. This is not so with the two tribes, 
 they will return in unbelief, a remnant only being faith- 
 ful, Daniel's " wise ones," ** and two thirds will be cut 
 off in the land and the third part pass through tiie fire 
 
u 
 
 i:J 
 
 eind be refindd as silrer is refined," sed Zech. 3dii. 8, 9. 
 But I must quote some other passages of Ezekiel. In 
 the 34th chapter, God judges the shepherds. He there 
 declares He D^ill take the flock into His own care 
 (verse 11-22). He then in the 2drd terse pastes on in un- 
 symbolical language to say what He will do in the 
 latter days. ''And I will set up one shepherd over 
 them, and he shall feed them, even my servant David ; 
 he shall feed them, and he shall be theil* shepherd. 
 And I the Lord will be their Grod, and my servant 
 David a prince among them ; I the Lord have spoken it. 
 And I will make with them a covenant of peace, and 
 will cause the evil beasts to cease out of the land, and 
 they shall dwell safely in the wilderness, and sleep in the 
 woods. And I will make them and the places round 
 about my hill a blessing ; and I will cause the shower to 
 come down in his season ; there shall be showers of 
 blessing. And the tree of the field shall yield her fruit, 
 and the earth shall yield her increase, and they shall be 
 safe in their land, and shall know that I am the Lord, 
 when I have broken the bands of their yoke, and deliv- 
 ered them out of the hand of those that served them- 
 selves of them. And they shall no more be a prey to 
 the heathen, neither shall the beast of the land devour 
 them ; but they shall dwell safely, and none shall make 
 them afraid. And I will raise up for them a plant of 
 renown, and they shall be no more consumed with 
 hunger in the land, neither bear the shame of the 
 heathen any more. Thus shall they know that I the 
 Lord their God am with them, and that they, even the 
 house of Israel, are my people, saith the Lord God. 
 And ye my flock, the flock of my pasture, are men, and 
 I am your God, saith the Lord God." In the 36th, 
 we have the well known passage in which being born 
 again is declared to be the work which God will accom- 
 plish in them that they may enjoy their land befofe Him. 
 
<<<:For I will take you from among the heathen, and 
 gather you out of all countries, and will bring you into 
 your own land. Then will I sprinkle clean water upon 
 you, and ye shall be clean : from all your filthiness, and 
 from all your idols, will I cleanse you. A new heart 
 also will I give you, and a new spirit will I put within 
 you : and I will take away the stony heart out of your 
 jCLesh, and I will give you an heart of flesh. And I will 
 put my spirit within you and cause you to walk in 
 my statutes, and ye shall keep my judgments, And 
 do them. And ye shall dwell in the land that 1 gave 
 to your fathers ; and ye shall be my people, and I 
 will be your God. I will also save you from all your 
 undeanesses ; and I will call for the com, and will in- 
 crease it, and lay no famine upon you. And I will 
 multiply the fruit of the tree, and the increase of the 
 field, that ye shall receive no more reproach of famine 
 among the heathen.'' Then the heathen would know 
 that this restoration was Jehovah's doing. This last 
 point, which we find more than once in 'Ezdhiel, k an 
 important element in the re-establishment of Israel, and 
 like the others, and especially their occurrence at the 
 same time, has never yet been fulfilled. In the xxr-di. 
 we see a further point insisted on. The dry bones of 
 Israel would be clothed with flesh, and the people brought 
 to life again, and placed (verse 14) in their own land. 
 But when this takes place in the last days, the long- 
 separated ten tribes will be reunited to Judah and have 
 one head never to be divided again (19, 20). David, (the 
 beloved) that is "Christ," is to be king over them ; God's 
 tabernacle will be amongst them ; He, Jehovah, will be 
 their God, and they His people ; and the heathen will 
 know that Jehovah sanctifies Israel when His sauotuary 
 is in the midst of them for ever more. This dwelling of 
 Jehovah in their midst has never been, if not by the 
 ^xesenee of Ohrist whom ittteyrejeoted, once the >Baby- 
 
16 
 
 lonish eaptivily. Ezekiel wholly passes over the times 
 of the Gentiles, and introduces Jehovah again in their 
 midst in the land. Connected with this is the account o£ 
 the inroad of Gog, in the two following chapters. When 
 restored to the land, and appearing outwardly to be re- 
 stored to blessing, Gog comes up against them ; God pleads 
 against him, and sanctifies Himself in this judgment. Gog 
 falls on the mountains of Israel, and God makes His holy 
 name known in the midst of Israel ; He allows them no 
 more to pollute His name : and the heathen shall know 
 that He, Jehovah, is the holy one in Israel. "Behold," 
 it is added in remarkable language, " it is come and it is 
 done, saith the Lord God. This is the day whereof I 
 have spoken." The prophecy is closed by these words : 
 "Then shall they know that I am the Lord their God, 
 which caused them to be led into captivity among the 
 heathen, but I have gathered them unto their own land, 
 and have Idft none of them any more there. Neither 
 will I hide my face any more from them : for I have 
 poured out my spirit upon the house of Israel, saith the 
 Lord God." Thus the revelation of the full restoration 
 of Israel in both parts of the divided kingdom, reunited 
 in one under Christ and the new covenant, connected 
 with thiB judgment of the heathen, and their learning 
 that Jehovah is in the midst of Israel, Jerusalem 
 being rebuilt and glorified, as in Isaiah Ix., is made as 
 clear as words can well make it. • I will confirm this, 
 however, by some remarkable testimonies of the minor 
 prophets. Turn to Hosea iii. 4, 5, "For the children 
 of Israel shall abide many days without a king, and 
 without a prince, and without a sacrifice, and without an 
 image, and without an ephod, and without a teraphim : 
 Aftdrward shall the children of Israel return, and seek 
 the Lord their God, and David their king ; and shall 
 fear the Lord and his goodness in the latter days." You 
 will remark that the blessing of Jehovah and the often- 
 
 
 
17 
 
 mentioiied David are spoken of in the latter days ; 
 meanwhile, they have not the true God, and they have 
 not false gods, no sacrifice, but no image either. Thus 
 they abide many days, and thus they have abode. In 
 the latter days .'t shall be otherwise. In Joel iii. we 
 have again the judgment of the Gentiles summoned to 
 awake up and come to the great day of God to the valley 
 of Jehosaphat ^the judgment of God). There, says Jeho- 
 vah, will I sit to judge all the heathen round about, and 
 the harvest, separating judgment, and the vintage, judg- 
 ment of pure vengeance, arrive. Of the Jews it is said, 
 20, 21, ** But Judah shall dwell forever, and Jerusalem 
 from generation to generation, for I wiU cleanse their 
 blood that I have not cleansed, for the Lord dwelleth in 
 Zion." Amos ix. 14, 15. Here we get what has clearly 
 never yet been fulfilled, while it applies to temporal 
 blessings in the land : '* They shall no more be plucked 
 up out of their land which I have given them, saith 
 Jehovah thy God." It is here a question, which is not 
 one for faith, whether God's word will be fulfilled. In 
 Micah we have a beautiful description of what Israel 
 will be in the world in that day under Christ. They 
 will not be added to the Church one by one, and, lost 
 though blessed in it, they will be gathered as Israel, v. 3. 
 Then Christ will be their strength against the Ass3rrian 
 their foe, when owned in the land. Then they become 
 as dew in the world, the freely flowing blessing of God, 
 but as a lion among the beasts of the forest to all that 
 oppose them and the counsels of God in them, verse 7) 
 while all evil is purged out from them and the heathen 
 judged, as we have never seen, 9-15. In Zephaniah iiL 
 we have another passage full of instruction as to the 
 Lord's ways with this people. First, Jehovah's long 
 and gracious, but useless, patience (7). So the godly 
 ones had to wait till judgment came, judgments on the 
 nations would subdue them and bring in blessing. In 
 
18 
 
 i; 
 
 
 Inr»el there would be a poor apd afflicted «iid Mmcl^JA^ 
 
 remnant, (12, 13) but peace ahould be th^ir portion. 
 
 Then Zion, Israel, and Jerusalem are called to rejoice 
 
 with all their heart ; Jehovah was in their midst, they 
 
 would not see evil any more, God would rest in His 
 
 love. The blessing so great that His love would be 
 
 satisfied and in repose. Blessed thought ! still mon^ 
 
 blessedly true of us when Jesus shall See the travail 
 
 of His soul and shall be satisfied. Then all that afflict 
 
 Israel will be undone, and the people made a praise 
 
 among all people of the earth (14-20). In Zechariah, 
 
 the whole of chapter x. describes the restoration of 
 
 Israel in the latter days, speaking of each division of the 
 
 people, Judah and Ephraim ; then xi. tells of Christ's 
 
 rejection ; and in xii. all the nations gathered against 
 
 Jerusalem are judged, and she becomes a burdensome 
 
 stone for them, (so that it has no application to past events) 
 
 and there is a detailed account of how Jehovah will save 
 
 the people : '' In that day will I make the governors of 
 
 Judah like an hearth of fire among the wood, and like a 
 
 torch of fire in a sheaf ; and they shall devour aU the 
 
 people round about, on the right hand and on the left : 
 
 and Jerusalem shaU be inhabited again in her own place, 
 
 even in Jerusalem. The Lord also shall save the tents 
 
 of Judah first, that the glory of the house of David and 
 
 the glory of the inhabitants of Jerusalem do not magnify 
 
 themselves against Judah." Then there is the mourning 
 
 over Christ's rejection, and they look on Him whom they 
 
 have pierced. They are sifted, xiii. 9, and two-thirds 
 
 cut ofl^, and the third part pass through the fire. The 
 
 last chapter (xiv.) closes this striking history with full 
 
 details of what shall take place. The Lord comes. His 
 
 feet shaU. stand on the Mount of Olives. At evening 
 
 time, when men would expect darkness it will be light. 
 
 living wateiB shall flow out from Jerusalem. Jehovi^ 
 
 tlhall be king over-aUrthe «arth ; Healone shall be<>wned. 
 
 
 
19 
 
 
 Jerusalem shall be inhabited in her place ; there shall be 
 no more utter destruction, but Jerusalem shall be safely 
 inhabited. -' ' ' ' ' '' 
 
 The testimonies I have cited are amply sufficient to 
 shew to every one who receives the testimony of God's 
 word as true, the certainly of the restoration of Israel 
 to their own land to be blessed under Christ and the new 
 covenant. The circumstances of the return of Israel 
 and Judah are distinguished. Of the former, the rebels 
 are cut off outside the land, which they never enter ; of 
 the latter, in the land : the residue of these last pass 
 through the fire. This involves the history of Anti- 
 christ and the Gentiles, which will be spoken of when 
 the prophecies as to them are considered. But Israel and 
 Judah are united under one head. Further, in the series of 
 events which usher in the blessing, the Gentiles are 
 gathered against Israel and are judged, and afterwards 
 blessed in connection with, and subordinate to, that peo- 
 ple. Jehovah is king over all the earth. It is noticed, 
 too, that these events take place at the epoch at which 
 the resurrection does.* Peace reigns, and the curse is 
 removed ; Jerusalem is never defiled any more, nor does 
 Israel lose its blessing. 
 
 Such is the establishment of the divine government of 
 the world at the close. Of this government Israel is the 
 centre, according to the fixed purpose and unchangeable 
 calling of God ; they reject now the gospel, but are be- 
 loved for the father's sake : they wOl believe when they 
 see. We have brighter blessings, because we believe 
 without seeing ; and this is one thing which renders the 
 understanding of the prophecies, as to the Jews, impor- 
 tant. Not only is it precious to us as a part of Christ's 
 glory, but our ; dear apprehension of the application of 
 prophecy to them, hinders our misapplying it to the 
 Church. This takes its own heavenly character. It is 
 witness of sovereign giace^ giving it a place with Christ 
 
20 
 
 t > 
 
 ivliece na promlaa was, Bnratel the testimony to God^i 
 fmithfnlneeB to bis promises, Jehovah who was and is to 
 come. Israel will, indeed, be the royal people, the 
 etntre of Christ's earthly power and dominion, but they 
 will be reigned over. We, by pure grace, shall' reign 
 with T|im, suffering first with Him. The Ohurch has its 
 ylaoe with Him, Israel its own blessing under Him ao* 
 eocdmg to Hjui promises of old* 
 
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 IwnB ^omtrnViia^tm Tewnte 
 
 
 
lEOnmES ON THE SECOND OOMINO. 
 
 LECTURE V. 
 
 MATTHEW XIII 
 
 By J. N. D. 
 
 Car0n{0: 
 
 GOSPEL TRACT DEPOSITORY. 
 
 (MES. DttBW, 370, YONGH gTEBBT.) 
 Pric* Eighi CmU. 
 
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 ','1 J • 
 
 NOTES OF A LECTURE 
 
 MATTHEW Xm. 
 
 Meeting House, Alexander Street, 
 
 Toronto, Wednesday, May, 27, 1863. 
 
 The part of the subject 'which will occupy us this 
 evening, beloYed friends, in treating of the coming again 
 of our beloved Lord, is the sorrowful side of it. What 
 we had before us in the previous lectures was the bles- 
 sings and joys of the Saints, founded on the sure promise 
 of Christ Himself that He would come again ; and we 
 found that their looking for the fulfilment of that promise 
 was connected with their every thought and action. But 
 it is of the greatest importance that we should look at 
 this sorrowful side as well as the other, that man may 
 see the consequence and effect of his responsibility. The 
 coming of Christ has a double aspect. As regards th» 
 professing church, and the world at large too. Scripture 
 speaks of His appearing ; because then it is that the 
 result of their responsibility is manifested. As regards 
 the body of Christ, it speaks of His coming, and our taking 
 up to Himself. It is one thing to own the church as a 
 respoxisibld body in the world — another thing looking at 
 it as one with Him. When we turn to that which has 
 

 been set by God as a system down here, and see the 
 failure of it, it is to be judged in respeot of that failure 
 as every system set up by God has been— each having 
 been first established on the footing of man's responsi- 
 bility. There is never any thing else but failure exhibi- 
 ted in man. Look all through the Scriptures, where we 
 have man's history from the very beginning of creation, 
 and we find nothing but failure. Adam most signally 
 failed in what God had entrusted him with ; and then 
 when law was given, even before Moses came down from 
 the moimt, man had made the golden calf to worship it. 
 So when Aaron and his sons were consecrated, on the 
 eighth day, the first day of their service they offered 
 strange fire : and, as a consequence, the free and con- 
 stant entrance of Aaron into the holy place was stopped. 
 Solomon, as son of David, was given glory and riches 
 by God, but his heart was turned from Him by strange 
 wives, and he fell into idolatry, and the kingdom was 
 divided. God trusts Nebuchadnezzar with power, &,nd 
 he is the head of Gold among the Gentiles : he gets 
 into pride, and throws the Saints into the fire ; loses his 
 reason and senses for seven years (a figure of the Gentile 
 empires), and eats grass like an ox. So with everything. 
 So it is with the church, and man cannot mend it. 
 Grievous wolves, says Paul, will come in after my de- 
 cease;, and there will be a falling away, and then Anti- 
 christ be fully revealed. The church itself as a system, 
 trusted to man's responsibility, has been all a failure* 
 All was set up in the first Adam, who has failed. All 
 will be made good in the second Adam, who is perfect, 
 and has overcome. But it is hard to get saints to lay hold 
 of the entirely new position in which all is set by re- 
 demption, and by the resurrection of Christ. The first 
 Adam failed, and was cast out. The second Adam, per- 
 fect, is come in to a better paradise. So of every thing. 
 In the same way, law, which man broke, will be written 
 
 ^&^ i^ikiAi^iiL^ 
 
I 
 
 on his heart. Ohriat will bo the true son of David. 
 Christ will rise to reign over the Gentiles. So, as the 
 church has failed, Ho will yet be glorified in His Saints, 
 and admired in all them that believe. In each position 
 in which God has tried man what Scripture teaches us 
 is, that man has failed in his responsibility, and that 
 God's plans will go on in His patient mercy till all is ful- 
 filled in Christ. If wo now turn to this responsibility, 
 we shall find there are two subjects before us as engaged 
 in it : the professing church is one — power in the earth, 
 shown in the beasts, is the other. Both are found cor- 
 rupt, or at open enmity with God ; that which is caUed 
 the church will be utterly rejected of God — spued out. 
 The thing which Scripture teaches us is not that we shall 
 fill the world with blessing, but entirely the contrary. 
 The evil introduced by Satan where Christianity had been 
 planted, will never be remedied until the harvest. Such 
 a thought is humbling, but gives no ground for discour- 
 agement, for Christ is ever faithful. It is the occasion, 
 dear friends, for those who have the grace of God to 
 walk more in accordance with it. But it is a solemn 
 thing, if what we have to look forward to is the cutting 
 off o:" the professing church. Geographically speaking, 
 Christianity was more widely spread in the sixth century 
 than now ; the world as then known was more acquainted 
 with the Gospel than it is now. Whatever man may say 
 about progress and the like, a great part of what was 
 then the Christian world, and had heard of Christ, is 
 now overrun by Mohammedanism or Popery ; and, 
 where that is not so, how far has infidelity and puyseism 
 prevailed ! But it is this very thing that calls for ear- 
 nestness in those who have the Spirit of God. He is 
 surely working very specially in these days ; and in the 
 tide of evil we have the strongest possible motive for 
 energy and activity. It is always right, but the inroad 
 of evil specially calls for it, as in the days of Nqah^ Iq 
 
% 
 
 til^ kbniie of approaohitig judgment. The ifalM ictea of 
 b6nvertihg the world may give a stimulus for a time, biit : 
 it ctestroya the solemn sense of what God is, and enfeebles 
 the authority of God's word, which gives no such hope. 
 When it is gradually found, too, that evil is growing up, 
 and that the world is not converted, the reaction tends 
 to subvert the faith, and cast into infidelity. The evil 
 which works now was declared from the beginning, rmd 
 will continue its course — such is the declaration of 
 Scripture — till God interferes, will not be remedied until 
 the harvest. Such is the clear teaching of the parable X 
 have read to you. It is a similitude of the kingdom of 
 heaven. People very often take the kingdom of heaven 
 as if it was the same thing as the church of God ; but 
 this is in no way the case, though those who compose the 
 church are in the kingdom. Supposing for a moment 
 that Christ had not been rejected, the kingdom woiiltt 
 have been set up on earth. It could not be so, no doubt, 
 but it shows the difference between the kingdom and the 
 church. As it was, the kingdom of God was there in 
 the person of Christ, the king. Only as He was on earth, 
 it was not the kingdom of heaven. But Christ being 
 rejected, He could not take it outwardly then, but 
 ascended on high. Thus the sphere of the rule of Christ 
 is in heaven. The heavens rule, and the kingdom is 
 always the kingdom of heaven, because the king is in 
 heaven ; only at the end it will be subdivided, so to 
 speak, into the kingdom of our Father, the heavenly 
 part, and the kingdom of the Son of Man, the earthly 
 part, if we understand the kingdom of heaven as the 
 rule of Christ, when the king is in heaven, it is very 
 simple. If Christ had set up a kingdom when he was 
 with the Jews, it would not have been the kingdom of 
 heavoTi, because he was not in heaven . Hence, it is said, 
 the kingdom of God is among you, but the kingdom of 
 heaven is at hand. The gospel is the only lueans we 
 
 > 
 
 
>»it-:;. 
 
 > 
 
 have of gathering souls into the kingdom, and suoh ava 
 properly the children of the kingdom ; but, within its 
 limits, Satan works and sows tares, and they are in the 
 kingdom. Take Popery, Mohammedanism, all manner 
 of heretics — ^these are tares which have been sown where 
 the good seed had been. Church means, or is rather, 
 simply an assembly — an idea which has nothing to do 
 with the thought of a kingdom. The parable I did sot 
 read, where we have Christ sowing the good seed, is not 
 a similitude of the kingdom of heaven. A kingdom is a 
 sphere where one rules as king. Christ is simply there 
 sowing the word in men's hearts. It does not describe 
 the kingdom of heaven, nor even the kingdom begun by 
 the king being on earth ; it is individual in its character. 
 The moment He comes to this and the two following 
 parables, we have a similitude of the kingdom of heaven. 
 They describe the outward result in this world of the 
 fact of Christ the king's being in heaven. You will 
 remark that these are spoken to the multitude — the 
 three last — and the explanation of the tares and wheat, to 
 the disciples, shewing the mind and purpose of God : 
 what divine intelligence knows and does : not the mere 
 public result in the world. The tares and wheat show 
 the outward result, in the world, of the GospeL In the 
 next, it becomes a great tree — a great tree, in Scripture 
 signifying great power. That is what Christianity be- 
 came in the world from a little seed. A great political 
 power, like the kingdoms of the world. The next shows 
 it as a doctrine pervading a mass of measured extent, as 
 a little leaven penetrates through the lump of dough. 
 Then the Lord goes into the house, and explains 
 GoiPs mind about these things. — 36 verse. "Then 
 Jesus sent the multitude away, and went into the 
 house, and his disciples came unto him, saying, De- 
 olare unto us the parable of the tares of the field." 
 The servants enquire s^iould they gather the tares up. 
 
8 
 
 They are forbidden to do it. Our part is not judgment 
 or excision in this world. We have not to root out evil 
 out of the world by persecution. We have seen often 
 that the wheat was rooted up. They must grow in 
 field, that is the world, till Larvest. "But he said, 
 nay ; lest while ye gather up the tares, ye root up 
 also the wheat with them. Let both grow together 
 until the harvest." We learn from this, not only that 
 Christianity does not spread every where, but that where 
 it does spread it becomes corrupted. And, if we look 
 at the state of Christendom, we cannot but see that 
 this is the case. We see how the tares have been sown 
 and sprung up, how false doctrines have crept in, Popery, 
 and all kinds of errors. Then our Lord, having sent the 
 multitude away, and gone into the house, explained the 
 parable to his disciples. You will now remark that, as I 
 have said, in these parables, with the explanation of the 
 first, you have two distinct things — ^the outward result, 
 and the unfolding of God's design in it. Thus, with 
 regard to the grain of mustard seed, you have the out- 
 ward result — it becomes a great tree, which, in Scripture, 
 is simply a great public power. The king of Assyria is 
 represented as a great tree. So Pharaoh is represented 
 as a great tree. And Nebuchadnezzar was a great tree, 
 which was hewn down, but whose stump and roots were 
 left in the earth. In a word, it means simply a great 
 power. And that was what Christianity became in the 
 world — ^the greatest power in it. The figure in the para- 
 ble does not raise the question whether it was good or 
 bad, but simply represents that it was a great public 
 power in the world. The little seed of the truth, sown 
 at the first, took root, and grew up to be a great tree. 
 So in the case of the leaven, working within a certain 
 sphere, represented by three measures of meal — it worked 
 there until the whole was leavened. The doctrines of 
 chiiQtianity penetrate through the whole. But no refer- 
 
 f 
 
 I 
 I 
 
 >>gr^»f1MaW«E.'"* ^jH^g-.T >g*| 
 
ence is there made to godliness or sanctity — Christianity 
 is represented as a public, outward thing, making its 
 vray in the world. But, having sent the multitude away, 
 the Lord takes up an entirely different thing, and ex- 
 plains, not the outward effect, but God's mind in the 
 transactions represented by these parables. And He 
 begins by explaining the parable of the tares of the field. 
 Verse 34, " All these things spake Jesus imto the multi- 
 tude in parables. . . . Then Jesus sent the multitude 
 away, and went into the house : and his disciples came 
 unto him, saying, Declare unto us the parable of the 
 tares of the field. He answered and said imto them. He 
 that soweth the good seed is the Son of Man : the field 
 is the world." Mark how perfectly absurd it is to think, 
 as some do, that it is the Church which is here spoken 
 of. The Son of Man comes to sow the gospel, the 
 Word of God, in the world — not in the Church. The 
 Church has received it already. The Church is composed 
 of those who professedly or really, as the case may be, 
 have already received the good seed. He does not sow 
 it in the Church, which would be repeating what had 
 been done before, but in the world ; the field is the 
 world, and nothing can be more absurd than to apply 
 this to the Church, or to bring it up in connection with 
 any Church question. "The field is the world; the 
 good seed are the children of the kingdom ; but the tares 
 are the children of the wicked one." It is not that the 
 wheat is spoiled. The Lord will gather that and have 
 it in His gamer. But the crop is spoiled. Christianity, 
 as an outward thing in the world, has become corrupted, 
 through the prevalence of all kinds of error and wicked- 
 ness. " The enemy that sowed them is the devil : the 
 harvest is the end of the world," that is, " of the age.'' 
 It is not the end of the world, in the ordinary sense, 
 that is spoken of ; it is "the end of the age," there is 
 no dispute about that for any one acquainted with the 
 
 a2 
 
r- 
 
 oifjf^lMu ' Aim uM rMpfM Ms uil9 tttijg^Ri* ai^ tbUM^ 
 IcRre, tiid tarefi are gathered and burned in fhe fire ; ttd 
 ahftU it be in the end of this world," ("of this ageC*) 
 "The Sk)fi of Man shall send forth his angels, and th^ 
 sfafldl gather out of his kingdom all things that offend, 
 and them which do iniquity, and shall cast them into a 
 furnace of fire ; there shall be wailing and gnashing erf 
 teeth." That is, the mischief which Satan hath done 
 will go on, until the Lord executes righteous judgraeilt 
 on the world. The corruption of Christianity, the spoil- 
 ing of the crop — not of the wheat, because God takes 
 core A that, and gathers it into his garner — but of the 
 crop, the public, outward thing, which Satan has set 
 himself to corrupt and spoil, will go on until the harvest. 
 And indeed on this point we get a little more precise in- 
 formation. The first thing, we learn, will be the gather- 
 ing together of the tares (those who have grown up as 
 the fruit of iiie corrupt principles, sown by Satan where 
 the Gospel had been planted,) in bundles to be burned. 
 And then He gathers His wheat into His gamer, takes 
 His saints to be with Himself. This is all the parable 
 states. The explanation goes further, and gives the 
 manifested result when Jesus shall appear. ^' Then shall 
 the righteous shine forth," — they have been gathered 
 already — " then shall the righteous shine forth as the 
 sun in the kingdom of their Father," as the wicked are 
 cast into a furnace of fire, where there is wailing and 
 gnashing of teeth. We have first, then, the tares 
 growing till harvest, and then the Lord gathers out 
 of His kingdom all things that offend, and them which 
 do iniquity. There is much instruction here, but I will 
 not detain you now with entering into more than the 
 general idea. We have this, however, very distinctly 
 brought before us, that while the Lord gets His oWn 
 wheat in the gamer, yet the crop sown in the world is 
 spoiled ; while men slept, the devil com^ and spoils tiiie 
 
 ; 
 
 TSB 
 
11' 
 
 a 
 
 ^kui by flbwing faUfe principles ofJtldidflli, and legalittfi, 
 iiid hnmorality, or Antinomuinism, and foU» do>cti4iier 
 aboti^ Ohrist. Byalltheito things the crop is spoilM, 
 afid that is never mended in the worlil until judgment 
 domes. Tou will now s^e, by comparing other passagen, 
 that the Church, having a certain responsibility entrusted 
 to her in the earth, has not fulfilled what that responsi- 
 bility made incumbent upon her, and comes under judg- 
 ment. Turn to the 11th of the Bomans, and you will 
 see distinctly tliis principle laid down. As to the facts, 
 we shall refer to other passages. There, after speaking 
 of the cutting off of the Jews, the Apostle says : <' Boast 
 not against the branches. But if thou boast, thou 
 bearest not the root, but the root thee. Thou wilt say 
 then, the branches were broken off, that I might be 
 graffed in. Well, because of unbelief they were broken 
 off ; and thou standest by f aitii. Be not high-minded, 
 but fear. For if God spared not the naiural branches, 
 take heed lest He also spare not thee. Behold, therefore^ 
 the goodness and severity of God : on them which fell, 
 severity ; but toward thee, goodness, if thou continue 
 in his goodness : otherwise thou also shalt be cut off. 
 * * ♦ For I would not, brethren, that ye should be 
 ignorant of this mystery, lest ye should be wise in your 
 own conceits ; that blindness in part is happened to 
 Israel, until the fulness of the Gen'^iles be Come in." It 
 is exactly through being wise in its own conceit, that the 
 professing Church has fallen. It has looked on the Jews 
 as entirely set aside, forgetting that ''the gifts and cal- 
 ling of God are without repentance;" that He never 
 changes his mind '; that though He can create, and then 
 destroy, He never sets aside His own design and pur- 
 pose ; and that God having called the Jews as a nation. 
 He never will lay aside that purpose. But the Church 
 has been wise in their own conceits, thinking that the 
 Jews are set atside, and that the Church never can bei 
 
12 
 
 But we shall find exactly fulfilled, as regards the Church 
 as an outward thing in the world, what is stated in this 
 chapter, that, if it continue not in Grod's goodness, it 
 will be cut off. This is the specific instruction contained 
 in this passage, with reference to those brought in by 
 faith, after the natural branches were broken off, that is, 
 Christendom, that they are placed on this ground ; that, 
 if they do not continue in God's goodness, they will be 
 cut off like the Jews. The only question is, how long 
 forbearance may be extended to them. "Thou wilt say 
 then, The branches were broken off that I might be 
 graffed in." Quite true, the Apostle replies, but "be- 
 cause of unbelief they were broken off, and thou stand- 
 est by faith. Be not high-minded, but fear. For if God 
 spared not the natural branches, take heed lest he also 
 spare not thee. Behold, therefore, the goodness and 
 severity of God," &c. Now, what I ask is this : has the 
 professing Church continued in God's goodness ? Do we 
 not see Popery and Mahommedanism prevalent where 
 Christianity was originally planted ? Have they con- 
 tinued, then, in God's goodness ? There is nothing said 
 about being restored. That won't do ; what is required 
 is to "continue." It is the same as when a man who 
 has broken law, says, "I will do right for the future." 
 That does not meet the law's claims, he has not "continued 
 in all things which are written in the book of the law to do 
 them." And I ask, has the Church continued in God's 
 goodness ? Is that which we now see in Christendom 
 what God set up in His Church in the beginning, or any- 
 thing like it ? Has not the professing Church turned to 
 ceremonies and sacraments, and all kinds of things other 
 than Christ, in order to be saved by them ! They have 
 not continued in God's goodness. You can see that 
 most plainly. Our own consciousness testifies to it. 
 But, if they continue not in God's goodness, the whole 
 pf Cjbj^steTidom, the Apostle says, will be cut off, mid 
 
 5 
 
 I 
 
 \ 
 
18 
 
 the Jews will be grafted in again. There cannot be the 
 least doubt of that. '' And they also, if they abide not 
 in unbelief, shall be grafted in ; for God is able to graff 
 them in again. " * * * " For I would not, brethren, 
 that ye should be ignorant of this mystery, lest ye should 
 be wise in your own conceits ; that blindness in part is 
 happened to Israel, until the fulness of the Gentiles be 
 come in.'' As soon as the Lord has gathered the real 
 Chiu*ch of God, and taken them up to heaven, He sets 
 up the Jews again. Turn now to the positive testimony. 
 What I have been reading is conditional ; it shews what 
 will take place if they continue not in God's goodness. 
 We shall see now if they have continued. You will find 
 that Jude brings it out in a very striking way, because 
 he takes up the whole history of Christianity from 
 beginning to end. "Jude, the servant of Jesus 
 Christ, and brother of James, to them that are sanc- 
 tified by God the Father, and preserved in Jesus 
 Christ, and called" — that is, the true saints — *' Mercy 
 unto you, and peace, and love, be multiplied. Be- 
 loved, when I gave all diligence to write irnto you 
 of the common salvation, it was needful for me to 
 write unto you, and exhort you that ye should ear- 
 nestly contend for the faith which was ojice delivered 
 unto the saints." That is, I would have written in order 
 that ye may be built up in the truth, but through the 
 coming in of evil I am obliged to e2;hort you that ye 
 should earnestly contend for the faith which was once 
 delivered unto the saints. " For there are certain men 
 crept in unawares, who were before of old ordained to 
 this condemnation ; ungodly men, turning the grace of 
 our God into lasciviousness, and denying the only Lord 
 God, and our Lord Jesus Christ." We see, then, the 
 cause of the falling away — ^that already in Jude's time 
 these men had crept in unawares into the Church of God, 
 and were bringing in corruption. And he warns them 
 
 lit 
 
 •: ■ 
 
I* 
 
 tiuit tii0 8ttDe thing had ha|ypened in the ease of Isnwl, 
 ili'hen brought out of Egypt, and had caused them to fall 
 in the wilderness, they had not maintained faithfulness. 
 He refers them also to the case of the angels who kept 
 not their first estate, because the principle of apostaoy 
 crept in. And mark the way in which he speaks of these 
 men that had crept in unawares, of these tares that 
 Satan had sown. Look at verse 14 *' And Enoch also, 
 the seventh from Adam, prophesied of these, saying, 
 Behold, the Lord cometh with ten thousands of his 
 saints to execute judgment upon all ; and to convince all 
 that are ungodly among them of all their ungodly deeds 
 which they have ungodly committed, and of all their 
 hard speeches which ungodly sinners have spoken against 
 him." That is, under the inspiration of the prophetic 
 Spirit of God, he sees the mischief and evU done by 
 these persons, and sees that it was to grow and ripen up 
 to judgment, ; as we shall soon see appears elsewhere ; 
 and he tells the saints that the mischief has begun, and 
 therefore he warns them that they ''should earnestly 
 contend for the faith which was once delivered unto tne 
 saints." And the Lord executes judgment, because, 
 instead of ishe world becoming filled with the blessedness 
 of the gospel, the Church has got corrupted. That it is 
 prophesied that the filling the world with blessedness is 
 to be brought about by Israel and not by the Church, 
 you will see, and that very distinctly indeed, when we 
 come to other passages. But here we get a remarkable 
 prophecy, shewing that, as in the 11th of the Bomans it 
 was declared that, if they did not continue in God's 
 goodness, they should be cut of, they will not continue 
 in God's goodness, and it gives uf> the history of the 
 Church in the world from the beginning to the end of it, 
 when the Lord shall come with ten thousands of his 
 saints to execute judgment. It is as plain and distinct s 
 dedavaticm as it possibly could be, and you will find that 
 
 I 
 
 J, 
 
10 
 
 I 
 
 .1, 
 
 19ie whole testimoBy of Scripttiro odnours, as of obutw'it 
 n&vnt concur, In the same truth. Tutn now to othef 
 passages, where it is not stated conditionally, or in ai 
 general prophetic manner, but where distinct details are 
 given of that which would come about. Turn to 2nd 
 Thessalonians, and you will find there the connected 
 details of the course of that of which Jude has already 
 given us the beginning. But the general fact we ako 
 have stated in the Philippians, vrhere the apostle saysi 
 ** I have no man like-minded ; for all seek their own, not 
 i*ie things which are Jesus Christ's." That surely wa* 
 an early period in the history of the Church, to say that 
 christians were in a state of such decline and decay that 
 they were not seeking the things of Jesus Christ, but 
 their own interest. When we turn to 2nd Thessalonians 
 we get this very distinctly brought out. "Now we 
 beseech you, brethren, by the coming of our Lord Jesus 
 Christ, and by our gathering together unto Him, that ye 
 be not soon shaken in mind, or be troubled, neither by 
 spirit, nor by word, nor by letter, as that the day of 
 Christ is," — not "at hand," — but "thattheday of Christ 
 isfteie." The expression **at hand" makes it almost im- 
 possible to get at the sense of the passage ; it means ^ ' here, " 
 the same word being used as when things "present " are 
 contrasted with things "to come." The whole point of 
 the apostle's statement rests on this, that the Thessalo- 
 nians thought that the day of the Lord was " here," that 
 it had already come, that their having got into so much 
 dreadful tribulation and persecution, proved that it had 
 come. The expression " the day of the Lord at hand " 
 is often made use of as occurring in this passage, while 
 in fact there is nothing of the kind in it. The Thessa- 
 lonians thought, not that it was at hand, but that it had 
 come, and therefore the apostle says, "Let no man de- 
 ceive you by any means, for' that day shall not come, 
 esxiept thefre come a falling away first" — ^that isj and* 
 
16 
 
 continuing in God's goodness. Therefore, as the apostle 
 had stated that, if they did not continue in God's good- 
 ness, they would be cut off, we have here the positive 
 revelation or prophecy, that they would not continue in 
 God's goodness, that there would come a falling away, 
 and that the day of the Lord cannot come, until that 
 falling away or apostasy takes place. So it is plain on 
 the face of it, that, in place of the church continuing in 
 God's goodness the directly opposite is the case. The 
 apostle shews how the declension goes on : — "Let no 
 man deceive you by any means : for that day shall not 
 come, except there come a falling away first, and that 
 man of sin be revealed, the son of perdition, who oppo- 
 seth and exalteth himself above all that is called God, or 
 that is worshipped, so that he sitteth in the temple of 
 God, shewing himself that he is God. Remember ye not 
 that, when I was yet with you, I told you these things ? 
 And now ye know what withholdeth, that he might be 
 revealed in his time. For the mystery of iniquity doth 
 already work." That is the important point here, that 
 already, as to its general principles, it was going on in 
 the apostle's days. Even then the enemy was at work, sow- 
 ing tares. Only it was a mystery — it was going on secretly, 
 in a hidden way. There was Judaism, and Antinomian- 
 ism, making high professions of grace with a corrupt 
 practice, and various other forms of heresy, as the denial 
 that Christ was a real man, &c., all of which are men- 
 tioned in Scripture — we do not require to go to church 
 history at all to find them. They denied the humanity, 
 quite as soon as they did the divinity of the Lord. We 
 find then thao this mystery of iniquity was already at 
 work, in the time of the apostle, and it was then only 
 hindered from going on, it was not to be set aside. The 
 time wiU come when it wiU be set aside, when Babylon 
 will be destroyed, but not by the word. I may first 
 wfer for a moment to this point. Li the 17th of Reve- 
 
 • 
 
\ 
 
 17 
 
 lation, you find that it is the ten horns of the beast which 
 shall destroy the great whore, and bum her with fire, and 
 then men will be given up to even still greater evils. 
 Giving their power to the beast, and then judgment. 
 Returning to the passage in Thessalonians, we find the 
 apostle says: — "The mystery of iniquity doth already 
 work ; only he who now letteth will let, until he be 
 taken out of the way. And then shall that wicked be 
 revealed, whom the Lord shall consume with the spirit 
 of his mouth, and shall destroy with the brightness of 
 his coming." We get here this very important truth, as 
 regards the responsibility of the church that what was 
 working to corrupt it in the time of the apostle himself, 
 would go on, until what hindered the full development 
 of iniquity was removed, and then that wicked would be 
 revealed, &c. That, as I have said, ifc the very opposite 
 of continuing in God's goodness. It is intimated to us, 
 that what was mysteriously working then, would ripen 
 and mature up to the open revelation of the man of sin, 
 whom the Lord will consume and destroy — " Even him, 
 whose coming is after the working of Satan, with all 
 power and signs and lying wonders, and with all deceiva- 
 bleness of unrighteousness in them that perish, because 
 they received not the love of the truth, that they might 
 be saved. And for this cause God shall send them strong 
 delusion, that they should believe a lie." That is the 
 way in which the professing church will be dealt with. 
 Having refused to retain the truth, the real truth of God, 
 God will send them strong delusion, that they should 
 believe a lie. " That they all might be damned, who 
 believed not the truth, but had pleasure in unrighteous- 
 ness." The Lord then comes and destroys the wicked, 
 the evil being open and evident ; it is no longer a mys- 
 tery. This is for us a very solemn view of God's deal- 
 ings. It is not the pleasant and bright side. The plea- 
 sant bright side is the blessedness the saii^ts will have at 
 
 V 
 
i» 
 
 'ihe coming of the Lord Jesus, in being gathered together 
 to him. The apostle says to the saints — ^you will all be 
 taken up to meet the Lord in the air, and therefore you 
 cannot think that the day of the Lord is here, for that 
 day will not find you here at all. That day is the execu- 
 tion of judgment on ungodly men. It is as if a rebellion 
 were going on at Toronto, and the Queen were to say — I 
 will have all my loyal subjects with me at Montreal first, 
 and then judgment will be executed. And so long as 
 you were not at Montreal it would be erident that that 
 day of judgment had not arrived yet. That is the reason 
 why, when it is said, Lo, here, and Lo, there, we know 
 it does not apply to us. To a Jew it is different. If you 
 say to the Jew, who is expecting Christ, Lo, here, or Lo 
 there, it is a snare to him. But, if it is said to us, we 
 can only answer — ^it is impossible, for we are going up to 
 meet the Lord in the air, not to find him here, and I am 
 not there yet. So he beseeches them by our gathering 
 together to him not to be troubled as if the day was come. 
 In this passage then which I have read, you have tho 
 positive declaration, that what had begun in the apostle's 
 time, goes on, until Christ comes to execute judgment 
 and you find another distinct and definite declaration of 
 this kind in the 4th of first Timothy. " Now the Spirit 
 speaketh expressly, that in the latter times some shall 
 depart from the faith, giving heed to seducing spirits, 
 and. doctrines of devils ; speaking lies in hypocrisy, hav- 
 ing their conscience seared with a hot iron." Then in 
 the 3rd chapter of Second Timothy we have very defi- 
 nitely and distinctly stated what the last days will be. 
 ** This know also that in the last days perilous times shall 
 come " — not that the earth will be full of the knowledge 
 of the Lord, that is a blessed time — ^but that ^' in the last 
 days perilous times shall come." 'Tor men shall be 
 lovers of their own selves, covetous, boasters, proud, 
 blasphemers, disobedient to parents, unthankful, unholy. 
 
 , 
 
10 
 
 #tthbtit natural affection, ttuce-bifeiLket^, Ifalfb MtfiiiMi, 
 inebntinent, fierce, despiaera of those that are good, 
 ti^iUtors, heady, high-minded, lovers of pliBasures more 
 than lovers of God ; having a form of godliness, but 
 dlenying the power thereof." That is the character of 
 the last days. There will be a great form of godliness, 
 much superstitious worship, but a denial of the power of 
 godliness. That is not a continuing in God's goodness, 
 when the professing church in the last days, with a great 
 form of godliness, denies the power thereof. It is Ja 
 remarkable proof of the power of Satan, that, in the 
 face of these passages, men, wise in their own conceits, 
 will bring reasoning to prove, that they are to gv on and 
 fill the whole world with the gospel. That at the '^ery 
 time that judgments are hastening upon them, niei will 
 cherish the expectation of the earth being filled « .a Sk 
 widespread blessedness, is the strongest possible evidence 
 of the pow^r of that delusion, of which the apostle speaks. 
 It is not that God is not working, and turning men from 
 darkness to light. It was the same before the destruction 
 of Jerusalem ; three thousand were converted in a day. 
 If we had three thousand converted in a day now, would 
 it be a proof that the millennium was coming ? no, but 
 rather that it was judgment which was coming. It was 
 because the judgment was coming, that that happened. 
 It was the Lord's gathering out His saints before the 
 judgment, and adding to the church such as should be 
 Saved. And, if He is now working in a special manner 
 to gather out souls, it is not l^ecause the gospel is to 
 fill the world, but because judgment is coming upon 
 the professing churches. The apostle shews that the 
 declension will go on, that it will not be set aside. For 
 "evil men and seducers," he says, ** shall wax worse 
 Und worse, deceiving and being deceived." And then 
 hfe gives the resource under such circumstances. "But 
 eontinue thou in the things which thou hast learned and 
 
20 
 
 hast been assured of, knowing of whom thou hast learned 
 them ; and that from a child thou hast known the holy 
 Scriptures, which are able to make thee wise unto salva- 
 tion, through faith which is in Christ Jesus." — As much 
 as to say, you cannot trust the Church, which will have 
 but a form of godliness, denying the power — ^your re- 
 source must be the holy scriptures of truth. You will 
 find agaj how this mystery of iniquity began to work at 
 the ver <- atset, by turning to the second chapter of the 
 first epistle of John, where this very question is treated 
 of. " Little children, it is the laat time." It seems a 
 remarkable thing for the apostle to speak of the very 
 time when Christianity commenced to be diffiised as the 
 last time. God's patience was nevertheless continued to 
 go on from that time to this day, for with Him one day 
 is at. a thousand years, and a thousand years as one day. 
 ** And as ye have heard that Antichrist shall come, even 
 now are there many Antichrists." It is not the, Anti- 
 christ whom he speaks of, but he says that already there 
 were many Antichrists, already the mystery of iniquity, 
 the spirit of evil, was working. "Whereby we know 
 that it is the last time. " We have seen that the last days 
 are a perilous time, and here we see that the apostle 
 knows it to be the last time, because there are many 
 Antichrists. Is it possible then that the last time will 
 be a time when the whole world Wjoi be filled with such 
 blessedness as some speak of ? The whole testimony of 
 Scripture is as plain as can be to the contrary. ' ' Whereby 
 we know that it is the last time. They went out from 
 us, but they were not of us ; for if they had been of us, 
 they would no doubt have continued with us ; but they 
 went out, that they might be made manifest that they 
 were not all of us." They adopt false principles, their 
 Christianity becomes corrupted, and they go out. Turn 
 now to the eighteenth of Luke, which recurs to my mind 
 in connection with this, showing how far tba professing 
 
 ' 
 
1 
 
 21 
 
 ctmrch is from eouiinning in God's goodness, verse 6th, 
 *■* And the Lord said, Hear what the unjust judge saith. 
 And shall not God avenge his own elect, which cry day 
 and night unto him, though he bear long with them? 
 I tell you that he will avenge them speedily. Neverthe- 
 less, when the Son of Man cometh shall he find faith on 
 the earth ?" That is not like Laving the world full of the 
 gospel. He puts the question — ^will there be some indi- 
 viduals still expecting His interference and intervention ? 
 but He does not say there will be. The Church will be 
 gone, and the question is — will there be any looking for 
 His interference, will there be any one expecting the Lord 
 to descend on the earth ? It may be well now perhaps 
 to turn to a few passages — ^because they rest in people's 
 minds, in looking at this subject — about the Gospel bemg 
 preached to all nations and the like. I believe that this 
 ought to have been done from the befi;inmng by those to 
 whom God hath given grace. But that is not the question. 
 The question is, whether there has not been a failure on 
 the part of the Church, as to the discharge of its respon- 
 sibility. It is not a question whether they ought to 
 diffuse the gospel— of course they ought. In the sixth 
 century, Christianity was the all but national religion of 
 China, and there are fragments of it there still. The limits 
 of nominal Christendom are now very much contracted 
 from what they were in former times. Formerly, they 
 embraced all the north of Africa, and, in a measure, all 
 Asia. Now they are almost confined to Europe, except 
 that in these modern times they include also the scattered 
 populations in America. Let us turn then to the pas. 
 sages which speak of the prevalence of the gospel. That 
 in the 24th of Matthew is one of them. ** And because 
 iniquity shall abound, the love of many shall wax cold. 
 But he that shall endure unto the end, the same sh&U be 
 saved. And this gospel of the kingdom shall be preached 
 in all the world for a witness unto all nations, and then 
 
•rHt'^Mt fi^.m^i>m 
 
 ^2 
 
 —J^pi the millenium, bnt-r^ll the end come." Ther^ 
 is ijiothinj^ here about ^illin^ the world with blesaedne^. 
 But the gospel of the kingdom will be preached for s^ 
 witness to all nations, and then will come the end — ^the 
 judgment, the end of this age. It is not said that tljfe 
 world is to be filled with blessing. To suppose so is being 
 wise in your own conceits. It is said that the knowledge 
 of the gloiy of the Lord will fill the world, but it is not 
 said that the gospel will, although men, fancying that 
 they have the power to bring it about, speak as if it were 
 the gospel that was to do this. If you look at the 14th 
 of Revelation, you will find this brought out still more 
 distinctly and clearly, that the end comes when the gos- 
 pel is sent for a witness to all nations. You often hear 
 the passage quoted, to shew that the gospel is to be 
 preached to all nations, which is no doubt a blessed truth 
 in its place,^ but, to see the effect of it, we must take the 
 whole passage, verse 6th, " And 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 ' 
 aad 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. " It is almost a miracle how people 
 read Scripture without understanding it. Whoever has 
 been in the habit of frequenting public meetings, and lis* 
 tening to speakers from public platforms, must have heard 
 that passage quoted hundreds of times, as if it meant that 
 the Gospel is so to be preached to all nations, that it is to 
 fill the whole world with light, while a moment's con- 
 sideration would shew that this preaching of the Gospel 
 is a precursor of judgment. I shall now refer to the 
 passages which speak of the knowledge of the Lord 
 covering the earth, as the waters cover the sea. But 
 before doing that, let me just quote one passage in 
 Isaiah, in the 26th chapter, where you will see that this 
 
 is brought about, not by the Gospel, but by judgments. 
 
 I, 
 
m 
 
 23 
 
 V«r8o9th: "With my soul have I desired thee in the 
 Tcdghi ; yea, with my spirit within me will I seek thee 
 early ; for, when thy jtidgments are in the earth " (not 
 the Gospel, but judgments) " the inhabitants of the 
 world will leara righteousness. Let favour" (that is, 
 gra(?->, or the Gospel) " be shewed to the wicked, yet 
 will he not learn righteousness." There must be judg- 
 ment ; the time of harvest must come, as in the parable 
 of the tares. "In the land of uprightness will he deal 
 unjustly, and will not behold the majesty of the Lord. 
 Lord, when thy hand is lifted up" (when he is just 
 going to strike), " they will not see ; but they shall see, 
 and be ashamed for their envy at the people ; yea, the 
 fire of thine enemies shall devour them." Turn now to 
 Habakkuk, where you have one of these passages which 
 are constantly in people's minds, as shewing that the 
 Gospel is to go on and spread until it fills the world. I 
 refer to them merely for the negative purpose of pointing 
 out that they shew nothing of the kind. Hab., chap, 
 ii., verse 12 : "Woo to him that buildeth a town with 
 blood, and establisheth a city by iniquity. Behold, is it 
 not of the Lord of hosts that the people shall labour in 
 the very fire, and the people shall weary themselves for 
 very vanity 1 For the earth shall be filled with the 
 knowledge of the glory of the Lord, as the waters cover 
 the sea." The people are all labouring in the fire, and 
 wearjdng themselves for very vauity, and then the glory 
 comes and fills the earth. Turn now to Numbers — ano- 
 ther of the only three passages in which what I am now 
 referring to is spoken of in that way — and, in the 14th 
 chapter, you will find what the Lord means by filling the 
 earth with His glory. When the people had sinned 
 against the Lord, and murmured against Moses, God 
 said he would destroy them, and Moses then interceded 
 for them. " Pardon, I beseech thee, the iniquity of this 
 people, according unto the greatness of thy mercy, and 
 
 V. 
 
 }\ 
 
24 
 
 as thou hast forgiven this people, from Egypt even until 
 now. And the Lord said, I have pardoned according to 
 thy word : But as truly as I live, all the earth shall be 
 filled with the glory of the Lord. Because all these men 
 which have seen my glory, and my miracles which I did 
 in Egypt and in the wilderness, have tempted me now 
 these ten times, and have not hearkened to my voice. 
 Surely they shaU not see the land which I sware unto 
 their fathers, neither shall any of them that provoked me 
 see it." That, of course, is judgment ; and the filling of 
 the earth with God's glory here, has nothing to do with 
 the Gospel. The Lord will have the whole earth full of 
 His glory, but He does not use the Gospel for that pur- 
 pose. He does send the Gospel, and urges it upon men 
 with infinite patience and goodness, but they reject it, 
 and then oomes judgment. In one other passage, the 
 expression occurs ; you will find it in the 11th of Isaiah : 
 " But with righteousness shall he judge the poor, and 
 reprove with equity for the meek of the earth ; and he 
 shall smite the earth with the rod of his mouth, and 
 with the breath of his lips shall he slay the wicked. And 
 righteousness shaU be the girdle of his loins, and faith- 
 fulness the girdle of his reins. The wolf also shall dwell 
 with the lamb. . . . They shall not hurt nor destroy 
 in all my holy mountain ; for the earth shall be full of 
 the knowledge of the Lord, as the waters cover the sea." 
 That is, when God smites the earth, and slays the 
 wicked. "And," the prophecy goes on, "in that day 
 there shall be a root of Jesse, which shaF stand for an 
 ensign of the people ; to it shall the Gentiles seek ; and 
 his rest shall be glorious. And it shall come to pass in 
 that day, that the Lord shall set his hand again the 
 second time to recover the remnant of his people, from As- 
 syria and from Egypt," <fec. That is, the Lord gathers the 
 Jews, and slays the wicked ; and it is then the earth is full 
 of the knowledge of Jehovah. " And the adversaries of 
 
25 
 
 Judah shall be cut off. Epliraim shall not envy Judah, 
 and Judah shall not vex Ephraim. But they shall fly 
 upon the shoulders of the Philistines towards the west ; 
 they shall spoil them of the east together," and so on— 
 Shewing that there is to be an execution of judgment 
 in the earth. Turn now to the 66th of IsaitJi, where 
 the glory of the Lord is also spoken of. And, in 
 referring to these passages which are so constantly 
 quoted, it is always an excellent plan to read the con- 
 text. In this passage the glory of the Lord is brought 
 in by fire and by sword. Verse 15th, "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 tho Lord 
 shall be many. . . . For I know their works and their 
 thoughts: it shall come, that I will gather all nations 
 and tongues, and they shall come and see my glory.'' 
 The glory of the Lord here, comes with the execution of 
 judgment ; there is nothing of the gospel at all. You 
 see, then, these three points. First, you have the state- 
 ment that after God had sown the good seed the enemy 
 came and sowed the evil. Then you have the conditional 
 declaration, that the professing Church, if it did not 
 continue in God's goodness, would, as an outward thing, 
 be cut off. Then further, you have the declaration that 
 that evil which had begun in the time of the apostles, 
 would go on to the end, the Lord only restraining the 
 public manifestation of it until the time of judgment 
 approached at Christ's coming, the fulness of the Gen« 
 tiles being come in, and then that wicked would be cut 
 off ; also, that in the last days perilous times would come, 
 and Antichrist would come, a We have seen also that the 
 passages referring to the earth being filled with the 
 knowledge of the glory of the Lord, and the like, ars 
 all connected with judgment, and that when favour if 
 
» 
 
 shewed to the wicked, as in the gospel, he will not learn 
 righteousness. If you turn to the Revelation, you will 
 get a little more of detail about the falling away, and 
 about what the character of that evil is which is at work. 
 But before we quote from the Revelation, let me remark 
 that the two great characters of evil from the beginning 
 have been corruption and violence. Before the deluge, 
 the earth was corrupt before God, and filled with violence. 
 And in the Revelation, ** Babylon " is the expression of 
 corruption, while the ^'beasf is the expression of vio- 
 lence. I cannot, this evening, enter into details as to 
 this part of the subject, but I wish to shew you how the 
 one runs into the other. In the 17th verse, the ex- 
 pression, ''the great whore," indicates the power of 
 ^corruption. At the 15th verse, it is said, ** The waters 
 which thou sawest, where the whore sitteth, are peoples, 
 • and muRitddes, and nations, and tongues," — ^the refer- 
 •ence here is to the influence over the nations which a 
 4X>rrupt Christianity has exercised, — ''And the ten horns 
 which thou sawest upon the beast, these shall hate the 
 whore, and shall make her desolate and naked, and shall 
 eat her flesh, and bum her with fire." Of course, that is 
 not the gospel; it is violence putting an end to cor- 
 ruption. "For God hath put in their hearts to fulfil 
 His will, and to agree, and give their kingdom unto the 
 beast." It is not when Babylon is destroyed that the 
 kingdom is given to the Son of Man. It is given then 
 to the beast. The efiect of the destruction of all this 
 corrupt influence of outward, nominal Christianity, of 
 the awful corruption of the Papal system, which was the 
 centre of it all, that "Mother of abominations of the 
 •arth," — ^the efiect of the destruction of that, through 
 the hatred and disgust of those connected with it, and 
 disgusted and wearied with it, will be to put the power 
 of the world into the hands of the beast. There is 
 nothing at all here about the gospel It is the violence 
 
27 
 
 of man refusing longer to submit to priestly power. 
 When one reads Scripture, simply desiring to leam what 
 it teaches, be cannot but be surprised how people form 
 from it the systems they do. They take hold of some 
 abstract principle, and, following it out, succeed in find* 
 ing it in Scripture according to their expectations. In 
 studying the Scriptures, they settle first what the Scrip* 
 tures should teach, instead of being content to take 
 •imply what they do actually state. Turn now to the 
 16th chapter, and you will find more about the time when 
 judgment shall be executed upon Babylon, although we 
 cannot now enter into the various details of it. " And 
 I saw three unclean spirits like frogs come out of the 
 mouth of the dragon, and out of the mouth of the beast, 
 and out of the mouth of the false prophet.*' These are 
 the powers of evil. " For they are the spirits of devils, 
 working miracles which go forth unto the kings of the 
 earth, and of the whole world, to gather them to the 
 battle of that great day of God Almighty. Behold, I 
 come as a thief." It is the devil who gathers the whole 
 world to that great battle. People may discuss what is 
 meant by the dragon, and the beast, and the false 
 prophet. I have very little doubt on that point, and I 
 may just say, without entering into the details, that the 
 dragon is the power of Satan, that the beast is the 
 Boman Empire, and that the false prophet is the false 
 Messiah at the time of the end. I do not dwell upon 
 this, but at all events it is perfectly clear that the three 
 unclean spirits, which gather the nations to the battle of 
 the great day of God Almighty, are not the gospel. It 
 is the battle which in Isaiah is said to be with burning 
 and fuel of fire. The nations are gathered to Arma- 
 geddon, and then comes the judgment. The beast and 
 its horns destroy Babylon, that great corrupt system, and 
 then the beast and the kings of the earth are gathered 
 by evil spirits against the power of Christ, Satan being 
 
 r/ 
 
28 
 
 caat down from heaven. In the 19th chapter of Beve- 
 lation, we read that there comes forth on the white horse 
 He who has on His vesture and on His thigh a name 
 written, King of Kings and Lord of Lords ; that the 
 beast and the kings of the earth and their armies are 
 gathered together to make war against Him that sat on 
 the horse, and against His army ; *' and the beast was 
 taken, and with him the false prophet that wrought 
 miracles before him, with which he deceived them that 
 had received the mark of the beast, and them that 
 worshipped his image ; these both were cast alive into a 
 lake of fire burning with brimstone ; and the remnant 
 were slain with the sword of him that sat upon the 
 horse." Thu^we get here very distinctly that there is 
 an execution of judgment. And after that — after the 
 execution 9f judgment — Satan is bound. Then we have 
 a passage, which is the only ground we have for saying 
 that there is to be a millennium — a thousand years of 
 blessedness. We have seen the general statements that 
 the world will be full of the knowledge of the glory of 
 the Lord, but that is to be by judgment. Bat the only 
 proof we have that the period of blessedness is to last a 
 thousand years — the only evidence for this particular 
 character of the glory which is coming — is found in the 
 20th chapter of Revelation. We have plenty of testi- 
 mony that there will be a time of blessedness, but this 
 specific character of it is only found here, and that is 
 after the Lord has come as King of Kings, and Lord of 
 Lords, and executed judgment, and Satan is bound. 
 Satan has been corrupting every thing ; but, when he is 
 bound, he can no longer do so ; and then come the thou- 
 sand years, and thrones and judgments are given to us. 
 The saints shall judge the world, for so God hath revealed 
 in His word. Are there not many professing Christians 
 who, if you were to say to them, " don't you know you 
 are to judge angels ? " would think you were mad ? And 
 
■m 
 
 jl^ it wgfi to the Corinthifuia, who were very fur fyofa 
 
 being the most perfect of Christians, who were, u[id«ed) 
 
 going on very badly, that this was 8«i4> The full import 
 
 of the conneotion of the Church with Christ, has been 
 
 almost wholly forgotten. People talk of their hopes of 
 
 being saved, and of living godly, but the connection of 
 
 the Church with the Becond Adam is practically forgotten. 
 
 The power of redemption, and the high privileges con • 
 
 nectod with it, are overlooked. Let us revert for a 
 
 moment to the 17th of Revelation, to see how iixti- 
 
 mately the saints are associated with Christ in thi^t day. 
 
 We re«id that the beaftt and the kings of the earth 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, aiid 
 
 faithful." That description does not apply to angels. 
 
 No doubt He will come with the holy angels, but tiie 
 
 expression, '' called^ and chosen, and faithful," ap^tli^ 
 
 to the saints, who c ^me *' arrayed in fixM line%>GleaQ ^d 
 
 white," which ''is the righteousness of saintSi" JSo 
 
 arrayed, they come with the Lord. We shaU be Cjuij^t 
 
 up to meet ih» Lcwrd in the air, and when He appears, we 
 
 also, shall appear with Him in glory. There in another 
 
 point I wish to shew you, although I cannot go into 
 
 detail. I can only touch upon the great principles befur- 
 
 ing on the subject we are considering, and paf» over thein 
 
 very rapidly. You will remember a passage of sfUired 
 
 history, in the time of Elijah, recorded in the Kings. 
 
 God had seen that there were seven thousajid in Isieael 
 
 who had not bowed the knee to Baal, iilthough Elijah 
 
 had fancied that he only was left, and they sought his 
 
 life to take it away. Acting under God's authority, 
 
 Elijah raised the question wheUier Baal was God, or 
 
 Jehovah was God, and proceeded to test it by a public 
 
 demonstration in the face of all the people. And he 
 
 prppofted to test it in this way, that he 'who answerefl )>y 
 
 b2 
 
■H 
 
 80 
 
 fire, should be acknowledged as God. Sacrifices accor- 
 dingly were prepared, and the priests of Baal cried aloud 
 from morning until noon, '' O, Baal, hear us ! " And 
 Elijah mocked them, and said, '' Ory aloud, for he is a 
 God ; either he is talking, or he is pursuing, or he is in 
 a journey, or peradventure he sleepeth, and must be 
 awaked.'' And they cried aloud, and cut themselves 
 with knives, until evening, but there was no answer. 
 And then Elijah built an altar, and laid on it the sacri- 
 fice, and filled the trench about it with water, and called 
 upon the Lord ; and the fire of the Lord fell and con- 
 sumed the burnt sacrifice, and the wood, and licked up 
 the water that was in the trench; and when all the 
 people saw it, they fell on their faces, and said, ''The 
 Lord, he is the God ; the Lord, he is the God." Now 
 we find, iui the Revelation, that the false prophet brings 
 down fire from heaven in the sight of men. It is all 
 lies, of course, but he does it in such a way as to de- 
 ceive men. The very thing which Elijah did to prove 
 that Jehovah was the true God, the false prophet, or 
 false Messiah, also appears to do — bringing down in the 
 sight of men the very thing which proved Jehovah to be 
 God ; and that he succeeds by it in deceiving men, shews 
 that they are given up to strong delusion to believe a lie. 
 This refers to the Government of the world, so far as 
 the Jews are concerned. If you turn to 2nd Thessalonians, 
 you will see the same, where Christianity is concerned, 
 in connection with the apostacy : '' Then shall that 
 wicked be revealed . . . even him, whose coming is 
 after the working of Satan, with all power and signs, and 
 lying wonders." Of course they are all " lying," but 
 still they are " powers, and signs, and wonders" — words 
 verbally identical in his original with those used by Peter 
 when he preached of ''Jesus of Nazareth, a man ap- 
 proved of God among you by miracles and wonders and 
 • signs." That is, Antichrist does the same things, lying 
 
 
81 
 
 of oonrse, but the same as regards men's apprehension ol 
 them, which proved Jesus to be the Christ, and the same 
 things that proved Jehovah to be the true God. Bj 
 these means he blinds and deceives the people, and leads 
 them away to worship the dragon and the beast. He 
 does this by bringing fire down from heaven and leads 
 them to recognise the false Christ as the true one, by 
 doing the same things — falsely of course — as Christ 
 had dono. You cannot conceive a more awful and solemn 
 thing, than that men should thus be given up to strong 
 delusion to believe a lie, and to be subject to the power 
 of him, whose coming is after the working of Satan, with 
 all power and signs and lying wonders ; and it is not 
 surprising that the apostle should be so impressive in his 
 warning, when he says, ''This know, that in the last 
 days, perilous times shall come." Now beloved friends, 
 the more you search the Scriptures, the more you will 
 find these great leading principles clearly brought out. 
 But the professing church refuses to see ihem — and this 
 is connected with what I pointed out at the outset that 
 everything which in God*s great scheme is trusted to 
 man is a failure. It was while men slept, that the enemy 
 came and sowed the tares, and then we have the positive 
 revelation that the church, not continuing in Qod's 
 goodness, will be cut off. Therefore the notion that the 
 outward church of God, after having become corrupt, 
 will again be set right, is an entire delusion. I say out- 
 ward Church of God — for, as regards individuals, what 
 is revealed on this point is only a reason for greater 
 faithfulness on their part. That is another question 
 altogether. As regards the duty of individuals. Scripture 
 gives plenty of directions about that, even when speak- 
 ing of the last days, when there shall be a form of godli- 
 ness and a denial of the power thereof. From such, says 
 the Spirit, turn away. It will be as with the saints as 
 with Elijah — there never will be a time when individually 
 
ss 
 
 82 
 
 ; thciy will Imvo « gMnter coiuoiQUKaew of the ponror of 
 J OhrMt, thftn in the time of general declenwion. Tlv^t, 
 ^.however, is not the point, the question is as to the out* 
 . ward manifestation and outward effect in the world. Men 
 have comforted themBelves with the thought of an invisi- 
 ble Church, forgetting tl is said, '' Yo are the light of 
 . the world. " Of what valu. ,js an invisible light ? It is said, 
 ** let your light so shine before men ; " that is, let your 
 profession of Christianity be so distinct '' that they may 
 see your good works, and glorify your Father whieh is in 
 heaven. And now, beloved friends^ take this lesson with 
 you, that, during this time of God's forbearance, until 
 He comes forth to execute judgm^it, a deep responsi- 
 bility is laid upon each of us. Let each man tako heed 
 how and what he believes. Keep in mind that it is by 
 false dootvines that Satan has corrupted the Ghurch — by 
 Judaism, by the worship of saints, and by all sorts of 
 errors. We have not t^' to enumerate them all, but 
 lit is by the introduction \ese false and hwetieai doc- 
 trines that Satan has succeeded in corrupting chnstianity, 
 so much so, that if you wished to look for really the 
 dartkest characters of evil, you would haire to go among 
 christians to find it^— of course christiians. mi^ely in name 
 I mean, but yet those who boast that thearsiii the only 
 true Christianity in the world. I only add now this 
 thought : How' important it is, if we are approaching 
 ^ese scenes of judgment, that we should underrtand 
 correctly what is the destiny of the Ghmrch, iaisitead 
 of imagining that all is to go on rightly until ihe 
 whole world is filled with blessedness. How impor- 
 tant is it that we should und^stand that this mystery of 
 iniquity, already at work in the Apostle's days, is to go 
 on until God leaves the bridle loose, as it were, for the 
 whole power of evil to do its worst ; that the evil is 
 working until the saints are taken up to meet the Lord 
 in the air, t^nd then the final power of Satan will begin 
 
83 
 
 to work. This surely is a solemn thought for me, if I 
 care for the Church, how I have discharged my own 
 responsibility, when the question is put, as in Jeremiah, 
 ** Where is the flock that was given thee, thy beautiful 
 flock ? what wilt thou say when he shall punish thee ? " 
 Read the Acts, and see what Christendom is now, ond 
 say what hkeness there is. Ask not only, is there tne 
 doctrine, but where is the practice now ? Yet the Lord 
 is faithful. And, when judgment comes, the Lord 
 having bought the field, has got the treasure safe, and 
 He has kept it safe all the while. We shall afterwards 
 take up that part of our subject which connects God's 
 dealings with the world more particularly with the Jews. 
 But, meanwhile, the Lord give us to lay this to heart — 
 the diflference between what is called the Ch'arch, the 
 outward thing, and what the Church really ought to be 
 -~and let us see what our own characters are, if there is 
 anything in us which is an adequate fruit of the travail 
 of the Son of God, and of the coming down of the Holy 
 Ghost as the Comforter and Sanctifier. It is best always, 
 in making application of these truths, to begin with our- 
 selves. Let us see, then, whether in our hearts we love 
 and care for Christ, and about the condition in which 
 the Church of God is, or whether we are deceiving our- 
 selves by imagining that it is in a proper condition to set 
 the world right. I do not doubt that the Holy Ghost is 
 remarkably working now. From the first time these 
 things broke in upon my mind, I have always expected 
 that the Spirit of God would work ; and I bless God 
 that he is doing so much at this time. Yet I feel 
 assured, from what I find in the Scriptures, that it is by 
 judgment that this working is to be followed. 
 
 Lovell and Gibson, Printers, Toronto. 
 
 
SS3CS 
 
 . .:. J( 
 
V. 
 
« 
 
 \N 
 
LEOTUEES ON THE SECOND COMING. 
 
 LECTURES VI. AND VII. 
 
 DANIEL II., 19 TO END, 
 
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 DANIEL VIL 
 
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 NOTES OF TWO LEOTUBES 
 
 ON 
 
 DANIEL II, 19 TO END, 
 
 AND 
 
 DANIEL VII. 
 
 Meeting Hocse, Alexander Street. 
 
 Toronto, 3rd and 10th June, 1863* 
 
 I have read this chapter, dear friends, because it gives 
 an outline of a part of prophecy of which other parts of 
 Scriptures are the detail. We began with the Church's 
 having a sure and certain hope, through the never chang- 
 ing promise of God, of being caught up to be for ever 
 ¥dth Christ before He comes to judge the world, and we 
 saw that the looking and longing, where the heart is truly 
 for Christ, for His coming again, is the bright and cheer- 
 ing influence of the christian's path. Last evening we 
 saw the professing church looked at as in the world, that 
 which is called the Church, to be at last utterly rejected 
 of God, fearfully judged for its corruption, or spewed out 
 of Christ's mouth as nauseous. When we turn to the 
 ways of God on the earth, we have seen that His direct 
 government had always been exercised with the Jews as 
 a centre. Providential government. He always exercises. 
 H» makes all things work togsther for good to thoss that 
 
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 love Him. Not a sparrow falls to the ground without 
 Him who is our Father. But when we come to direct 
 government, the immediate dealings with men on the 
 earth according to their conduct, and the direct public 
 interference of God to shew His ways on earth, then the 
 Jews come on the sdene, and ax& the pivbt round which 
 those ways turn. But they extend necessarily, when fully 
 displayed, to the Gentiles who surround them, and fill the 
 earth, the great body of whom have now long oppressed 
 them. Hence the same passages which refer to the Jews 
 refer to the Gentiles also, as those who come up before 
 God when He begins that government in which the Jews 
 have the first and principal place on earth. These pas- 
 sages I will now refer to, sonie of which, by reason of 
 what I have just noticed, have already been quoted in re- 
 ference to the Jews. But before doing so I must point out 
 two classes of GentUes to which they refer, in respect of 
 whom thei?e are two very distinct classes of prophecy in 
 Scripture : that w'hich refers to those who were enemies 
 of the Jews when God was there with them on the earth, 
 when He owned them, or will hereafter again own them 
 as His people ; and that which refers to those who op- 
 press them when they are not, when God has written on 
 them Lo Ammi, not my people, and th6 times of the 
 Gentiles have begun. These are entirely distinct. We 
 get certain powers dealt with which are outsidia Israel, and 
 are their enemies when the presence of God and His 
 thtrone are still in the midst of that people, and the re- 
 presentatives of whom will be found in the latter days, 
 when God has taken Israel up again. But after the Jews 
 turned to idolatry, and, whatever had been God's patience 
 rising up early and sending His prophets tiQ there was no 
 remedy. He was obliged to give them up to Judgment, — 
 He then set up Nebuchadnezzar, and the times of the 
 Gentiles began— and they are stiU running on. The em- 
 pix^pMMBd from Babylon to Fersiia, and Persia to Gt00c«, 
 
andthe Jevs wereELUtyes to the BpmaiiB when Chrji^t 
 came, slaves to the Gentiles. Their ecclesiastical polity 
 was aUowed to exist, but the civil power was in the hands 
 pf their oppressors. These times of the Gentiles run on 
 until Christ executes judgment, until those who were the 
 oppressors of God's people when He does not own them, 
 fihall be destroyed, and those who are their enemies out- 
 .side these oppressors shall be brought to nought at a 
 time when they think they have got it all their own way, 
 and then the Jew is set free. In a word, Scripture shews 
 us that the Jews are the centre of God's earthly dealings ; 
 and that as regards the Gentiles there are two classes of 
 prophecy, one referring to the enemies of God's people 
 when He owns them, and the other their oppressors when 
 they are turned oflF and He does not own them. The 
 32nd chap, of Deuteronomy lays the prophetic ground 
 at the very origin of their whole history, of all that is to 
 come to pass. In the 8th verse, as we have seen when 
 speaking of the Jews, they are shewn to be the centre of 
 His ways. " When the Most High divided to the nations 
 their inheritance, when He separated the sons of Adam, 
 He set the bounds of the people (peoples) according to 
 the number of the children of Israel." Just connect it 
 now with the general judgment of the Gentiles. The 
 prophet first states that after his decease Israel would cor- 
 rupt themselves, then he goes on in verse 21 to the wick- 
 edness, the fruit of which is going on now. In the 25th 
 verse he rises above the wickedness so as not to destroy 
 them, to shew that He is God. Then he goes on to the 
 time of His rising up to judgment, leading us to that of 
 which we are speaking. When Israel is brought utterly 
 low He will indeed judge His people, but He will also 
 repent Himself concerning His servants. His hand, as it 
 is expressed, takes hold on judgment, rendering vengeance 
 to His enemies, for such the Gentile powers are found to 
 be, and apostate Jews too . He makes His arrows drunk 
 
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 31 I. 
 
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 with blood, and His sword devours flesh. Yet this it is 
 brings in the millennial blessings, when the nations will 
 rejoice with His people, for He will avenge the blood of 
 His servants, a thing we have not yet accomplished, will 
 render vengeance to His adversaries, and, mark the ex- 
 pression, be merciful to His land and to His people. — 
 Thus we have His people judged. His servants avenged. 
 His adversaries brought under vengeance, yet His land 
 and people Israel coming into mercy, and the gentiles re- 
 joicing with them. In a word, judgment, the Lord's ad- 
 versaries destroyed. Gentiles and apostate Jews, His ser- 
 vants avenged, Israel restored, and the nations blessed 
 with them but Israel His people. I will now turn before 
 distinguishing the enemies of Israel owned of God, and 
 their oppressors when given up, to the general testi- 
 mony of the judgment of the nations, and then shew you 
 the two distinct. Turn to the last chapter of Isaiah Ixvi. 
 15th verse, " 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 aU flesh. " 
 We have the great general fact of the judgment of the 
 nations ; and if you turn to verses 6 to 14 you will see 
 the Jews set up again. " For thus saith the Lord 
 (verse 12) Behold I will extend peace to her (Jerusalem) 
 like a river, and the glory of the Gentiles like a flowing 
 stream. Then you get the ungodly Jews in the 17th and 
 thence to the 24th, the manifestation of Jehovah's glory, 
 those that escape the judgment that accompanies it going 
 ofi" to the nations and announcing the appearing of that 
 glory, and bringing back the scattered Jews to Jerusalem. 
 I get, then, thus the great fact that the Loed comes to 
 judge all flesh, and those He finds interfering with Israel 
 He cuts ofl". Now turn to the 9th and 10th Psalms, they 
 celebrate the judgment and destruction of the enemies of 
 Israel in the land. The Psalmist introduces the whole 
 
subject in the 4th and 5th verses, ** For thou hast main- 
 tained my right and my cause ; thou satest in the throne 
 judging right, thou hast rebuked the heathen, thou hast 
 destroyed the wicked, thou hast put out their name for 
 ever and ever." '' That I may show forth all thy praise 
 in the gates in the daughter of Zion : I will rejoice in thy 
 salvation. The heathen are sunk down in the pit that 
 they made : in the net which they hid is their own 
 foot taken. The Lord is known by the judgment which 
 he executeth : the wicked is snared in the work of his own 
 hands. Higgaion. The wicked shall be turned into hell 
 and all the nations that forget God, x. 16. The Lord is 
 king for ever and ever : the heathen are perished out of 
 his land." These are the two Psalms which, after speak- 
 ing of the rejection of Christ as king in Zion, and His ta- 
 king the character of universal headship as son of man in 
 Psalm 8 bring in the whole testimony of the Psalms, the 
 state and feelings of the renmant of Israel in the last days, 
 and the judgment which God executes upon the Gentiles. 
 Hence, remark, it is that we find in the Psalms these ap- 
 peals to judgment and demands for it, which have often 
 stumbled christians, when urged by the enemies of Chris- 
 tianity. They are not the expression of christian feelings. 
 We leave the world and go to heaven. In no sense have 
 we to demand the destruction of our enemies in order to 
 pass into glory. But Israel cannot have their rest on 
 earth until the wicked are destroyed, and therefore they 
 do demand this righteous judgment, and that is the way 
 they will be delivered. To pursue our subject ; Turn to 
 the 25th of Jeremiah. This is a remarkable chapter ; but 
 first I will give you a few verses from the end of the 
 24th of Isaiah verse 16, but to show the connection 
 with Israel I will read from the 13th verse, *^ And thus 
 it shall be in the midst of the land among the people, 
 there shall be as the shaking of an olive tree, an^ as the 
 gleaning grapes when the vintage is done, they shall lift 
 
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 up their yoice, they shall sing for tl^ majevnty of the Lo|Ed, 
 they shall cry aloud from the sea. Wherefore glorify ye tl^e 
 LoBD in the fires, even the nanie of the Lord God of 
 Israel in the isles of the sea. From the uttermost parts 
 of the earth have we heard songs, even glory to the 
 righteous. But I said, my leanness, my leanness, woe 
 unto me ! the treacherous dealers have dealt treacherously 
 yea, the treacherous dealers have dealt very treacherously. 
 Fear) and the pit, and the snare, are upon thee, O inhabi- 
 tant of the earth. And it shall come to pass, that he who 
 .fleeeth from the noise of the fear shall fall into the pit ; 
 and he that cometh up out of the midst of the pit shaU 
 be taken in the snare : for +he windows from on high are 
 open and the foundations of the earth do shake. The 
 earth is utterly broken down, the earth is clean dissolved, 
 the earth is moved exceedingly." There you get the 
 world reeling like a drunkard, under the terrible judg- 
 ment of God, and (verses 21, 22) we see the judgment of 
 the powers of evil on high, the prince of the power of the 
 air and his angels, and of the kings of the earth on the 
 .earth ; and then the Lord reigning in Zion and before 
 His ancients gloriously. Now turn to Jeremiah xxv. 15, 
 ^* For thus saith the Lord God of Israel unto me : Take 
 the wine cup of this fury at my hand, and cause all the 
 nations, to whom I send thee, to drink it. He speaks of 
 the various nations in that way and then goes on from 
 the 29 to the 33 verses to declare the universal judgment 
 of the heathen describing the terrible coming down of 
 Jehovah in judgment upon them. Turn now to 5th 
 chap, of Micah, " And I will execute judgment in anger 
 and fury upon the heathen, such as they have not heard." 
 But then, too, Israel is blessed and re-established in pow- 
 er in verses 7, 8 and that through Christ, great to the end 
 of the earth, (verse 4, 5,) " And he shall stand and feed in 
 the strength of the Lord, in the majesty of the name of 
 tl^e I^oi^p his God ; and the^ shall abide ; for now ohaM 
 
he be jgn^eat i^ito the ends of the e^rth. An^ this m^ 
 jihcJl be the peace, when the Assyrian shall come into oijr 
 land : and when he shall tread in our palaces, then shall 
 we raise against him seven shepherds and eight principal 
 men." Turn to Joel iii. 9 to 17, "Proclaim ye this among 
 the Gentiles ; prepare war, wake up the mighty men, let 
 all the men of war draw near, let them come up. 3eat 
 your ploughshares into swords, and your pruning-hooka 
 into spears : let the weak say I am strong. Assemble 
 yourselves, and come, all ye heathen, and gather your- 
 selves together round about : thither cause thy mighty 
 ones to come down, O Loed ; let the heathen be wakened, 
 and come up to the valley of Jehoshaphat : (Jehoshaphat 
 means judgment of Jehovah) for there will I sit to judge 
 all the heathen round about. Put ye in the sickle, for 
 the harvest is ripe ; come, get you down ; for the press 
 is full, the fats overflow ; for their wickedness is great. 
 Multitudes, multitudes in the valley of decision : for the 
 day of the Lord is near in the valley of decision. The sun 
 and the moon shall be darkened, and the stars shall with- 
 draw their shining. The Lord also shall roar out of Zion, 
 and utter His voice from Jerusalem; and the heavens 
 ,ftnd the earth i^hall shake : but the Lord shall be the hope 
 of His people, and the strength of the children of Israel. 
 So shall ye know that I am the Lord your God, dwelling 
 in Zion, my holy mountain : then shall Jerusalem be holy, 
 and there shall no strangers pass through her any more." 
 What makes this passage additionally important is, that 
 Jerusalem is brought back to blessing and never to be 
 trodden down again, no, strangers shall pass through her 
 any more, but the Gentiles who helped on her affliction 
 are destroyed for ever. In the time of Nebuchadnezzar 
 when Jerusalem was in trouble, and again when Titys 
 besieged and took it, the Gentiles were not destroyed at 
 all, when Cyrus sent back a remnant to Jerusalem tfeey 
 remained captive, and etrangers Are yet in ^^r}i^ev(i,<^ 
 
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 Again we find here aU the nations gathered together, the 
 Gentiles destroyed and the Jews set up. — Zephaniah iii. 3 
 to end, Jehovah's determination is to gather all the na- 
 tions. They are to be devoured by the fire of His jeal- 
 ousy, here again, too, we find that Tsrael will never be 
 cast out again. He will bring back their captivity and 
 make them the praise among all the people. He will cast 
 out their enemy, they will not see evil any more. Jeho- 
 vah is in the midst of Jerusalem, God will rest in His love. 
 I will turn to one more passage before I shew the dififer- 
 ence between the two classes of enemies to Israel. Hag- 
 gai ii. 5 to 9, " According to the word that I covenanted 
 with you when ye came out of Egypt, so my Spirit remain- 
 eth among you : fear ye not. For thus saith the Lord 
 of hosts ; yet once, it is a little while, and I will shake 
 the heavens, and the earth, and the sea, and the dry land 
 and I v/ill shake all nations, and the desire of all nations 
 shall come : and I will fill this house with glory, saith 
 the Lord of hosts. The silver is mine, and the gold is 
 mine saith the Lord of hosts. The glory of this latter 
 house ('properly the latter glory of this house) shall be 
 greater than of the former, saith the Lord of hosts : and 
 in this place will I give peace, saith the Lord of hosts. " 
 The apostle quotes this passage in the Epistle to the He- 
 brews, shewing that it has not yet come, " See that ye 
 refuse not him that speaketh. For if they escaped not 
 who refused him that spake on earth, much more shall 
 not we escape, if we turn away from Him that Hpeakotli 
 from heaven." He is i^- ' not to rest on earthly 
 
 and created thitif^s, that time of universal 
 
 shaking of the mg le creation, was yet to 
 
 come, declaring .at all aid ue shaken and pass away. 
 Let us now take a review of Scripture as to the two clas- 
 ses of Israel's enemies vi which I have spoken. The chief 
 enemy of Israel, while Israel was still owi 1 of God be- 
 fore the captivity of Babylon was the Af Tian. There 
 
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 11 
 
 had been others as Syria, but Syria succumbed to the 
 Assyrian. Egypt then sought to fiU the scene of the 
 world and came up, conquered Judea and met the power 
 of Babylon at Oarchemish, but its power was broken and 
 Nebuchadnezzar became the head of gold over the whole 
 earth, and the times of the Gentiles began, which are still 
 running on and will till the Lord takes His great power 
 and reigns. No doubt the Jews came back, or a small 
 remnant of them, from Babylon, to present Messiah to 
 them. But they were so wicked and perversely idola- 
 trous that God had given them up to captivity, and, even 
 when in their land on their return, they were subject to 
 the Gentiles, God's glory and His throne were no longer 
 amongst them. When they came back they never got the 
 Shekinah, the Shekinah was the cloud that manifested the 
 presence of God. They had no longer the ark, or the 
 Urim and Thummim. What constituted the witness of 
 God's presence was gone, and these things were never re- 
 stored . . These are the times of the Gentiles still ; the 
 four beasts constituted the times of the Gentiles. And 
 this as to the earth was of the last possible importance. — 
 The throne of God ceased to be on the earth. Prophecy 
 indeed remained till the outward order was restored, but 
 it is remarkable that the post-captivity prophets never set 
 aside the judgment pronounced in Hosea — " Ye are not 
 my people." They never call the Jews God's people in 
 their then standing, doing so only when they prophecy of 
 that future day when they will be restored to the Divine 
 favour, which is yet to come. Finally when Christ came 
 he was rejected and sat down on His Father's throne, and 
 the Divine power and glory is wholly above, the object of 
 faith to the believing soul. The people whom God had 
 called and had God's throne among them were wholly cut 
 ofiF though preserved. Well, the throne of God had 
 ceased on the earth at the beginning of these times of 
 the Gentiles, and, therefore, in Daniel you never get the 
 
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 God of the earth, but the God of heaven, because He was 
 not there with them. This departure of God from the 
 direct government of the earth with Israel for the centre, 
 His throne being in their midst, sitting between the c^r- 
 ubim, as it is said, and His^retum to the government of 
 the earth, is of immense importance. In iEzekiel we see 
 this judgment on Jerusalem. God comes, (Nebuchad- 
 nezzar being the instrument), God comes on the Cheru- 
 bim in the way of providence, those wheels which were so 
 high they were dreadful, spares His own whom He has 
 marked, and gives up the rest to destruction. He executes 
 judgment, leaves them, and goes into heaven. Hie Gen- 
 tiles are loft to rule subject to God's providence and final 
 judgment, Israel, and God's throne in their midst, is set 
 aside. Four great Empires arise successively — Babylon, 
 Persia, Greece and Rome. The Boman Empire, while 
 devastating everywhere, does not succeed in getting aU 
 nations under its power, but continues the great power 
 of the world till the judo^ment, though in a special form. 
 Then the Assyrian comes on the scene again at the close, 
 that is, geographically what i i now Turkey in Asia and 
 part of Persia, but in the last *. ys Assyria will appear on 
 the scene in the Russian power according to the testi- 
 mony of Ezekiel xxxvii. xxxviii. (a passage applied to 
 this power near two hundred years ago by the elder Lowth 
 before the present question arose,) and the world as con- 
 nected with Israel and God's ultimate purposes on the 
 earth is divided into Western Europe, and the basin of 
 the Mediterranean, the Roman Empire, and Eastern Eu- 
 rope or the Russian ; these two are never confounded in 
 Scripture. The Assyrian was the power that warred 
 against Israel when God owned them, and the other the 
 power that oppressed and held them captive when they 
 were not owned. ' ' ' ' ' *■'*"' 
 
 •Now in Isaiah and the precaptivity prophets you get 
 the Assyrian all through, the beast being scarcely men- 
 tione4 : cno9 asthe l^ing to completf tb§ scene, and even 
 
 
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 that, t apprehend, is a subordinate aUy of the beast. 
 Whereas in Daniel you don't get the Assyrian unless 
 possibly obscurely in one chapter and then not as such» 
 the same thing being true of Zechariah save that all 
 nations are mentioned in both in a general way, as 
 brought as sheaves to the floor when rising up against 
 Jerusalem. Thus far I have been speaking of the general 
 jndgment, now, having distinguished between the beasts, 
 and the Assyrian power of the latter day, we have to cite 
 those which apply to them distinctively. Turn to Daniel, 
 you get fully the beasts, but not the Assyrian ; let us 
 examine first the chapter I read. Here we have Nebu. 
 chadnezzar the head of gold, the Persian Empire denoted 
 by silver, the Grecian by brass, the Eoman by iron, while 
 the iron and clay represent the present state of things. 
 Then after these last were formed a stone is cut out 
 without hands, God's sovereign work, smites the image, 
 all becomes as the chaff of the summer threshing floor, 
 and no place is found for them, and then the stone wluch 
 smote the image became a great mountain whicli filled 
 the whole earth. There is not here, remark, a trace of 
 influence exercised over the previous component parts of 
 the image so as to produce a change of character. The 
 notion is that Christianity will spread and pervade these 
 countries. Now the stone does not grow at all till they 
 are entirely destroyed. There is no influence exercised, 
 no niodification takes place, no change at all is spoken of 
 here. The little stone destroys all before it increases. 
 It is the stone which has smitten the image which grows. 
 What we have got here is the coming of Christ's kingdom 
 in judgment; and a total destruction of the empires which 
 preceded its action, that action was on the last, and more 
 particularly on the toes of iron and clay, the last form 
 which this image took, looked at in its geographical dis- 
 tribution on earth, and the condition of its parts, partly 
 strong, partly broken. What gives its specific character 
 
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 to the figure is, that the stone does not grow at all until 
 it has done all these things, and afUr it has finished its 
 work of judgment and destruction grows to be a great 
 mountain. What is going on now is not this. Christ 
 has ascended up on high and He waits, in the spirit of 
 grace, sitting on the right hand of His Father's throne, 
 while the saints, His co-heirs, the church is gathering 
 out of the world ; until at the moment known to God 
 alone He rises up from the Father's throne, then to take 
 to Him His great power and reign. His enemies being 
 now put under His feet. Turn now to the intepretation 
 itself, which is perfectly clear on this point. Power in 
 the world is entrusted to man in the person of Nebuchad- 
 nezzar, three empires succeed his and at the end though 
 there be a strength in the last which breaks in pieces and 
 subdues all around it, yet a conflict of principles charac- 
 terises its latter form (I have little doubt the Teutonic 
 and Latin elements) and it is partly strong and partly 
 broken, but then the close comes, verse 44 : ** And in the 
 days of these kings shall the God of heaven set up a 
 kingdom, which shall never be destroyed : and the king- 
 dom shall not be left to other people ; but it shall break 
 in pieces and consume all these kingdoms and it shall 
 stand forever." 
 
 You will remember, beloved friends, that on the last 
 evening we saw the general outline of God's dealings 
 with the Gentiles, in connection with His chosen earthly 
 people the Jews ; the Jews being the centre of all God's 
 earthly dealings. First that at the restoration of the 
 Jews there would be the judgment of the Gentiles, 
 the nations being divided into two classes, those that were 
 enemies to God's people when God owned them and had 
 His throne in their midst ; and those who led them captive 
 and oppressed them when God did not own them. Both 
 
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 will be cast out from the seat of power. It is evident 
 that as regards the world it is an all important fact, 
 God's taking His throne from it. When that took place 
 He was no longer the God of the earth, though he over- 
 rules all things providentially, but does not exercise direct 
 government as in Israel when His throne was there. 
 Hence Daniel calls Him the God of heaven, and it is not 
 until He comes to judge the world that He takes His 
 name of God of the earth, Lord of the whole earth, (see 
 Zech. xiv.) The time during which God gives up His 
 throne on the earth is called the times of the Gentiles. 
 During these times the Jews who were taken captive and 
 made slaves to Nebuchadnezzar have ceased to be God's 
 people as a present position, and are always subject to 
 the Gentiles, and the times of the Gentiles run on till He 
 comes to take vengeance. Then He takes them up again 
 casting out, as we saw before, those who oppressed them 
 when they were not owned, and those who were enemies 
 when they were owned and His throne was in their midst. 
 The distinctions of these two classes is important to us 
 because we are in the times of the Gentiles. In the 
 prophecies there is never the slightest confusion between 
 the two. The Assyrian, and finally Gog, is the great 
 enemy of Israel when the people is owned, the four 
 beasts or Gentile empires their oppressors when they are 
 not. The prophets up to the captivity, and Ezekiel speak 
 of the former, Daniel and Zechariah of the latter, to 
 which when we come to the New Testament we must add 
 Revelation. The whole New Testament history is under 
 the last beast. The first and fullest, most general account 
 of these is in the 7th chapter of Daniel, which we have 
 read. If we turn to it now for a moment we shall see 
 that it is divided into portions by the term : I saw in the 
 night visions. First we have, verse 1 — 6, the fact of the 
 four great empires and a brief account of three. The 
 next division, beginning with the 7th, to the 12th, a 
 
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 particular description of the fourth beast and then a 
 throne set up and judgment^— verse 13 beginning another 
 division in which the kingdom is given to the Son of Man, 
 after this we have the explanation given to Daniel by the 
 angel, in which the condition of the Saints under the 
 beasts and particularly the last beast, and finally under 
 the Son of Man is given. They are beasts as having, 
 lost their intelligence towards God, not owning Him, 
 and doing th^ir own will in ravening power as far as they 
 can. Of this t/he madness of Nebuchadnezzar was a figure. 
 The three first great empires are Babylon (the head of 
 gold) ; the Bear, Persia (silver) ; Leopard, Grecian, (brass). 
 On these I do aot dwell, they are past. The fourth beast, 
 described as w » have seen apart more particularly, is the 
 Roman ; you find him represented as fierce and powerful, 
 tearing and devouring ; not simple conquest, but putting 
 all down imder it, treading down what it did not devour, 
 and where has not Western Eiurope sought to place its 
 power, but which is far more important still, we find 
 direct antagonism to God. 7-8, " After this I saw in the 
 night visions, and behold a fourth beast, dreadful and 
 terrible, and strong exceedingly ; and it had great iron 
 teeth : it devoured and brake in pieces, and stamped the 
 residue with the feet of it : and it was diverse from all 
 the beasts that were before it ; and it had ten horns. I 
 considered the horns, and, behold, there came up among 
 them another little horn, before whom there were three 
 of the first horns plucked up by the roots, and, behold, 
 in this horn were eyes like the eyes of a man, and a mouth 
 speaking great things." You will remark that there is a 
 special power here (a horn the symbol of power or a king- 
 dom) ; before it three of the kingdoms fall. Its general 
 character is given here. We shall see the details further 
 on. It has eyes of man, eyes here mean intelligence, 
 insight into things. His mouth speaks great things, 
 saying, Who is Lord over us. Nor is this all, that his lips 
 
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 are his own, as the psalm speaks, but he will not allow of 
 God. ^'I beheld till the thrones were cast down, (here 
 with the Ixx. and best judges we must read, set^ which 
 falls in with the sense indeed of the whole passage,) and 
 the ancient of days did sit, whose garment was white as 
 snow, and the hair of his head like the pure wool : his 
 throne was like the fiery flame, and his wheels as burning 
 fire. A fiery stream issued and came forth from before 
 him : thousand thousands ministered unto him, and ten 
 thousaipid times ten thousand stood before Him ; the 
 judgment was set, and the books were opened. I beheld 
 then because of the voice of the great words which the 
 horn spake : I beheld oven tiU the beast was slain, and 
 his body destroyed, and given to the burning flame." 
 The three first powers you may remark had their do- 
 minion taken away, their power was destroyed, but sub- 
 sisted afterwards as subject kingdoms, whereas when the 
 Roman Empire is put an end to it is destroyed utterly. 
 To this we must now turn. It has an importance which 
 none of the others have, though Babylon has a special 
 character. It was the Roman Empire that was in power 
 when Christ was bom and took part in His rejection 
 through Pilate, and hereafter they will join Anti-Christ 
 when he comes. The prophet regards till the thrones 
 are set and the ancient of days sits. The Roman Empire 
 will then subsist and, whatever its form or its apparent 
 subversion, is not supplanted by any other beast till the 
 judgment comes . The prophet beholds till the thrones are 
 set, and the ancient of days sits. This is an important 
 element in the fourth beast's history, the consequence is, it 
 is utterly destroyed when it ceases to be an Empire. Re- 
 mark too the clear proof we have of what I drew your 
 attention to as so important in speaking of Chap. ii. , namely 
 — that the kingdom is not assumed by the Son of Man till 
 the judgment is executed. He may and will destroy the 
 beast by His power : but it is only when it is destroyed 
 
 I il 
 
mm 
 
 nmi^ 
 
 fmmmmmm 
 
 
 18 
 
 His own kingdom is established. It cannot be along 
 with evil. This is the question of the expectant and suf- 
 fering Jew in Psalms xciv. 22, It is not now but after the 
 judgment that the growth of Christ's kingdom takes place. 
 He is sitting at the right hand of God, but comes thence 
 to take the kingdom with glory and power ; He is gather- 
 ing in now the joint heirs. Next we find here that what 
 is brought out as the causa of this judgment is the great 
 words of blasphemy of the little horn. There cannot be a 
 more definite statement that the glory and kingdom of 
 Christ is consequent on the judgment. I insist upon this, 
 because it bears upon every thing we are treating of, and 
 determines our whole view of the nature of Christ's king- 
 dom. There is no change in the principle of sin, in the first 
 Adam, but it goes on to the end. It was lawless at the 
 beginning, breaking law when law was given, rose up 
 against the Lord in hatred to God when He was made 
 flesh and dwelt among us, and Satan having throughout 
 corrupted the church as we have seen, hispower is allowed 
 to unfold itself in the beasts, and in the last beast ripens 
 to a head, and leads the kings of this earth to make war 
 with the lamb ; the lawless one, the man of sin, being 
 then openly revealed. Our portion, as we have seen, is 
 in the Lord, nor will the fruitful power of His grace to- 
 wards us cease tUl we shall be like Himself. But though 
 the kings of the earth stand up together, and the rulers 
 take counsel together, yet God will set His King upon 
 His holy hill of Zion. Here, however, the aspect of His 
 power is somewhat different, He is seen as Son of Man a 
 term of wider dominion than Son of David in which the 
 2nd Psalm views Him, but even there the heathen are 
 given to Him for an inheritance, and He breaks them in 
 pieces like a potter's vessel. The difi'erence is this that 
 here the kingdom is given and possessed as a dominion, 
 in the 2nd Psalm established by judicial power. We now 
 come to the interpretation in which this very judgment ia 
 
 t__ 
 
19 
 
 spoken of, some immensely important truths besides 
 being brought ont. In the prophecy nothing had been 
 said of the saints heavenly or earthly. Here we shall find 
 both. I do not say the church, but still heavenly saints. 
 Indeed, when God's mind is thus given, and not merely 
 the outward facts, the connection of these events with 
 the saints is the principal point. (17th verse), "These 
 great beasts, which are four, are four kings, which shall 
 arise out of the earth. But the saints of the Most High 
 shall take the Kingdom, and possess the kingdom forever, 
 even for ever and ever." The saints will do it, not only 
 the Son of Man. (2l8t verse), " I beheld, and the same 
 horn made war with the saints, and prevailed against 
 them ; until the ancient of days came, and judgment was 
 given to the saints of the Most High ; and the time came 
 that the saints possessed the kingdom. " Here you will 
 first remark the extremely important point that the An- 
 cient of days himself comes. For though Christ, as man, 
 is gone to receive a kingdom and to return ; yet the Son 
 of Man is the Ancient of days. So it is said in Timothy 
 that the King of kings and the Lord of lords would shew 
 Christ in glory. But in the Bevelations Christ comes as 
 King of kings and Lord of lords, and I may add, in ano- 
 ther relationship, the traits of the Ancient of days in 
 Daniel are found in the Son of Man who walks in the 
 midst of the golden candlesticks. He is there distinctly 
 both — Son over His own house who built all things. An- 
 other term calls for remark here. The saints of the Most 
 High ; or, as in the margin, heavenly places, which we 
 find again in Ephesians, as the place of the saints — yet 
 it is immediately connectod with the name God takes as 
 possessor of heaven and earth. It is not here the Church 
 but all the saints who have their dwelling in heavenly 
 places in connection with the kingdom, yet in a state of 
 eternal glory. God took the name of God Almighty in 
 relationship with Abraham, of Jehovah with Israel, of 
 
 ^ ' 
 
 /' 
 
m 
 
 Fafther, in grace, with u». Thus Abraham was to be per- 
 fect^ walking before God Almighty, Israel was to be per- 
 fect with Jehovah their God. We are called to be per- 
 fect as our Father which is in heaven is perfect. We are 
 before God as Christ, but, as He is in us, we are called 
 to dii^lay the divine nature, to be imitators of God as 
 dettr children and walk in love as Christ loved us. But 
 the name of Most High is the expression of God's sover- 
 ei^ dominion above all that is called God, the supreme. 
 So when Abraham returned from the slaughter of the 
 kings, figure of Israel's deliverance and final victory in the 
 latter day, Melchisedech, the figure of Christ as King 
 and Priest, Priest upon His throne in the world to come, 
 King of righteousness. King of peace, comes forward and 
 blesses Abraham on the part of the Most High God pos- 
 sessoit- of Heaven and earth and blesses the Most High in 
 Abraham's name. In our chapter the saints have their 
 name in connection with this, and indeed it is applied to 
 God with the difference then of being singular instead of 
 plural. The saints of the high places shall take the king- 
 dom. Meanwhile tribulation and trial is the portion of 
 those on earth. The little blasphemous horn who speaks 
 such great things makes war with the saints. This is the 
 general character. Of course they must be down here. 
 Those on high he can only blaspheme. I do not believe 
 this little horn to be Anti-Christ ; the source of persecu- 
 tion is ever the traditional religious power, Anti-Christ 
 will be in direct association with him and urges him to 
 it. Of this hereafter. But this is the last active power 
 of evil in the Roman Empire or beast whose names of 
 blasphemy are on it. Of this also further. This perse- 
 cution will continue till God's power interferes. This is 
 stated in a very important verse, he prevailed till the 
 Ancient of days came ^ere we see that the Son of Man is 
 the Ancient of days for we know that the Son of Man 
 ooQiLfis) and thus a total change takes place, judgment is 
 
21 
 
 given to the saints of the High places, and the time is 
 come that the saints possess the kingdom. He doet not 
 say saints of the Most High here, for on earth and in 
 blessing the earthly saints will possess, the kingdom as in 
 Matthew xxv. — but judgment is given only to the saints 
 of the Most High. The Ancient of days then comes, 
 judgment iu given to the heavenly saints (compare Rev. 
 XX. 4, where we read judgment was given unto them and 
 they live and reign with Christ 1000 years) and the saints 
 possess the kingdom. When will christians learn their 
 place. He is never called our King, but He is the King 
 of the nations, of the world. We reign with Him. — 
 Nothing is so hard as to get the saints to accept the place 
 they have in Christ, to know that in Him, through the 
 price of His own most precious blood, they are one with 
 Him in God's sight and purpose now, and after haiving 
 been caught up to Him in the clouds, as we h^ve already 
 seen in a previous lecture, will come with Him when He 
 comes to judge the nations. But I pursue the explana- 
 tion. 24th verse, — *' And the ten horns out of this king, 
 dom are ten kings that shall arise, and another snail arise 
 after them ; and he shall be diverse from the first, a^d 
 he shall subdue three kings, and he shall speak great 
 words against the Most High, and think to change times 
 and laws : and they shall be given unto his band until a 
 time and times and the dividing of time." Most Higl^, 
 the first time it is mentioned here is. God Himself, times 
 and laws refer to Jews entirely, the words are terms which 
 refer to their statutes and ordinances. These, not the 
 saints, are given unto his hands, God never gives His 
 saints into their enemies hands, tho' He may use these 
 as a rod. When that time comes the beast at first makes 
 his covenant with Israel according to Daniel ix. 27, first 
 joins with them, then breaks with them and makes the 
 sacrifice and oblation to cease. All the Jewish order 
 which had been set up in pride will he completely upset, 
 
22 
 
 I • 
 
 as in Isaiah xviii " They shall be left together unto the 
 fowls shall summer upon them, and all th^i beasts of the 
 earth shall winter upon them. " They are brought into 
 such trouble as never was since there was a nation, no, 
 nor ever will be. It is the time, times and half a time, 
 the great tribulation. The verse gives in few words, but 
 precisely, the state of things when the little horn is wear- 
 ing out the saints of God. "^ Satan will be cast out of 
 heaven and have come down, as we have seen, in great 
 rage, having but a short time. 
 
 Before that period every thing is given into the power 
 of the beast. Then the Lord, the Ancient of days who 
 is come, takes all into His hand. "A short work will 
 the Lord make upon the earth, for the judgment shall 
 sit ; the kingdom shall be given to the people of the saints 
 of the Most High, that is to the Jewish people, now 
 brought into connection with the rule of heaven, and se- 
 cured by it. In order to get that clear a little we turn 
 to the Rev., for there we find the history of this beast 
 unfolded, in the 13th chapter. I shall refer to it fully 
 farther, here, only to notice its character and what it is. 
 It is the Roman beast with seven heads and ten horns. — 
 It receives its power from the dragon, blasphemes God 
 and those in heaven, and makes war with the saints. It 
 is ministered to spiritually by the deceitful power of Sa- 
 tan. It is the instrumenfc of Satan^s power in the earth, 
 when he is cast out of heaven. Already as the dragon 
 the Romans had joined in rejecting Christ. The Roman 
 beast is the only one who has done it in the person of Pi- 
 late. But then Christ owned the power as of God as it 
 was. He said " Thou hadst had no power, if it had not 
 been given thee from above," though Satan's influence 
 as prince of this world was guiding the use of that power. 
 
 * The saints of the Most High here, I do not doubt, are specially 
 those spoken of in the last part of Bev, zx. 4, who, refusing to worship 
 the beast will, being killed, hare their place on Ugh. 
 
^ 
 
 28 
 
 Then judgment was on one side, perfect righteousness on 
 the other. When Christ comes again judgment will re- 
 ttim to righteousness. They will be reconciled in one, 
 as it is in Psalm xciv. , The Lord will not cast ofif His 
 people, neither wiU He forsake His inheritance. But 
 judgment shall return unto righteousness and all the up- 
 right in heart shall follow it." Till then the saints must 
 not expect it. God may hold the reins and control to 
 His own purposes the powers that be whom he hath or- 
 dained, may give thus all quietness, as we surely experi- 
 ence it and have to thank Him for, but we must not ex- 
 pect the motives of government to be righteousness as 
 God sees it. It is the time to do well, suflFer for it, and 
 take it patiently as Jesus did, and when God looses the 
 reins to evil — when Satan is come to the earth — then the 
 full true character of evil power from Satan will bo man- 
 ifested. ' ' The dragon gave him his throne, and power, and 
 and much authority. " Such is the Roman beast in its final 
 state during the time, times and half a time. The distinct 
 and definite place and character of this period becomes 
 as plain as possible if we consult the end of the 9th Dan- 
 iel. The prophet receives from the heavenly messenger 
 the assurance that the Jews will be restored. ** Know, 
 therefore, and understand, that from the going forth of 
 the commandment to restore and to build Jerusalem unto 
 the Messiah the Prince shall be seven weeks : the streets 
 shall be built again, and the wall, even in troublous times, 
 and after threescore and two weeks shall Messiah be cut 
 oflf and shall have nothing," as in margin. Not for himself 
 is not the sense. " And he shall confirm the covenant 
 with many for one week and in the midst of the week 
 he shall cause the sacrifice and the oblation to cease."-— 
 First, seven weeks during which time Jerusalem is re- 
 built, then sixty-two weeks — making sixty-nine weeks. — 
 Messiah was cut ofi'but there was a week or part of one 
 left. After the close of the sixty-ninth week Messiah 
 
24 
 
 li 
 
 was out off and He took nothing. Thereupon the Jewish 
 nation instead ot being restored was completely subverted : 
 — we find in Luke, '' And they shall fall by the-edgp of 
 the sword, and shall bo led away captive into all nations 
 and Jerusalem shall be trodden down of the Gentiles un- 
 til the times of the Gentiles be fulfilled." The last week 
 thus remains. In the first half indeed Messiah was there 
 but [rejected by the nation and owned only by the rem- 
 nant. At the end Anti-Christ is owned by the nation, 
 rejected by the remnant. The beast makes a covenant 
 with the Jews for that week, but breaks it in the midst 
 of the week, the half week remains unaccomplished. — 
 You get then three and a half years that remain to 
 be accomplished, when abominations, i. e., idolatry, 
 will overspread the Jewish people, the times and laws 
 will be changed, at that very time Satan is come down 
 in the 12th chapter of Revelation, and the woman, 
 the true remnant in Jerusalem, flees into the wilder- 
 ness for a time, times and half a time. This is Daniel's 
 half week. You get it thus perfectly clear. The rem- 
 nant owned Christ, but the Jews did not. You get the 
 sixty-nine weeks and then a long parenthesis in which 
 Christ is set aside and the Jews on the earth, '* desola- 
 tions being determined," which goes on until the time 
 of the Gentiles is fulfilled. During this period the church, 
 the heavenly thing, is called. Thus the time we are in 
 is not reckoned at all, so the prophets who do not speak 
 of the times of the Gentiles as Daniel does, pass it over 
 altogether and connect Christ's second coming to etirth 
 with His first. We have a very remarkable proof of this 
 from the Lord Himself, when quoting from Isaiah Ixi. — 
 "The spirit of the Lord God is upon me ; because the 
 Lord hath anointed me to p 'each good tidings unto the 
 meek ; he hath sent me to bind up the broken hearted, 
 to proclaim liberty to the captives, and the opening of 
 the prison to them that are bound ; To proclaim the ac- 
 
\\ 
 
 25 
 
 ceptablo year of the Lord." The prophet adds — ^< And 
 the day of veugoance of our God. " This Christ does not 
 read, though in the same sentence, but stops short in the 
 midst of a sentence, when Ho had read as far as — <' To 
 preach the acceptable year of the Lord " — and then cea- 
 sed : ''He closed the book, and sat down ;" because the re- 
 maining part of the prophecy extended beyond the period 
 in which they then were, and in which we still are, to a 
 time which is yet to come — the time of vengeance of the 
 Lord. All this time the interval in the midst of Daniel's 
 week runs on without being counted. We don't count 
 by time in heaven, and this is the time of the heavenly 
 calling. This is evident from the passage in Daniel ix. 
 for the weeks go on to sixty-nine, then all is vague to the 
 one week at the end, but as soon as ever God takes the 
 Jews up again Daniel's week begins again. If you ap- 
 ply therefore the time times and half a time or the forty- 
 two months, or the twelve hundred and sixty days (which 
 are precisely the same time, three hundred and sixty days 
 being counted to a year and the five intercalary days or 
 epigomena being left out) to the intervening epoch, you 
 are necessarily on false ground. I believe there is an an- 
 alogy, as there are many Anti-Christs thongh they are not 
 the Anti-Clirist, proving in a moral sense we have been in 
 the last days since the Apostle's time. But the moment 
 you come to be precise it all falls to the ground, although 
 there is an analogy. The counting of time belongs en- 
 tirely to the Jews, and the three years and a half begins 
 to run when they are again on the scene, when Satan has 
 been cast down, and the beast has assumed a diabolical 
 character, is come up out of the abyss. If you take the 
 13th chap, of Rev. you get the details of this beast — 2ud 
 verse — *' And the beast which 1 saw was like unto a leo- 
 pard, and his feet were as the feet of a bear, and his 
 mouth as the mouth of a lion : and the dragon gave him 
 his power, and his seat, and great authority." There I 
 
 8 
 
26 
 
 t • 
 
 i : 
 
 get the direct authority of Satan. The saints of the 
 Most High did not take the kingdom then, we shall be 
 cang^ht up and be entirely out of the way of that power of 
 evil. 3rd verso, *' And I saw one of his heads as it were 
 "WOtinded to death ; and his deadly wound was healed ; 
 and all the world wondered after the beast." I do not 
 doubt that we get here the Imperial head once destroyed 
 but now revived — 4th verse — '* And they worshipped the 
 dragon VFhich gave power unto the beast, saying : Who 
 is like unto the beast ? who is able to make war with 
 himt " That is, the direct power of Satan, as dominant, 
 is publicly owned, and the Roman Imperial beast thus 
 l^&dt&red carries all the world enthusiastically after it. — 
 Gerties &-6, " And there was given unto him a mouth 
 ilq[>&akilig great things and blasphemies ; and power was 
 gltr^l tarito him to continue forty and two months. And 
 lie opened' hiamottth in blasphemy against God, to bias- 
 ph^dl^ his n^tih, and his tabernacle, and them that dwelt 
 ih'hefaten." Mark here, he can't touch them in heaven, 
 b^t Ii6'bkdph'emes th6m, Satan had been cast out, he was 
 'lib linger an accuser and those above he can only bias- 
 j^'h'e'ttie. ^here will he soriae who will have a place in hea- 
 f6Yi tfhd #h69e hearts are weaned from earth whom hie 
 'Vitt injute, 'Those n^hom he can hurt and kill Will be 
 i^'lii^^ ti j>, or they would have lost earthly bleissing by 
 ^i^feli' f&itfilfiiLfiefti, and not get heavenly ones. Siich there 
 t^lDf'bfe, ^ho refubo to w6Vship him. But this is a detail 
 1tiioiiirftt6h I do not enter here, as Our subject is the 
 "iGri^Atllid powets and their judgmient. But (8th verSe) 
 ^ that dwell upon the earth shall ivorship him, 
 '"i^liose nances are not written from the foundation 
 tjf the Woiid in the book of life of the Lamb that 
 i^rfts slain." — for such I have no doubt is the true 
 '"Jbrce of the passage. Complete power, only God pro- 
 86Vve3 a romnant, is in the hands of Satan and his 
 iniitruments. But eonnectod with this we have now 
 
27 
 
 another power coming out of the earth, '' And I behold 
 another beast coming out of the earth : and he had tm> 
 horns like a lamb, and he spake as a dragon.'' In thi» I 
 have no doubt we have the Anti-Christ, or false Meesiali^ 
 the direct exercise of Satan's falsehood on earth. He i« 
 no:; a priest, or anti-priest, here. That he exercised in 
 heaven. He is a lake prophet, compare xix. 20, and he 
 has two horns like a lamb. Horns are the pow«r ol * 
 kingdom and he sets up to have that like the Iamb, he 
 pretends to the power of Messiah's kingdom and to be 
 the hoped for king, but when his voice was heard it wm 
 evidently Satan's. Anti-Chiist denies the Father and 
 the Son, i.e, Christianity ; he openly denies its truths and' 
 and he denies that Jesus is the Christ, the first, so to 
 speak, Jewish form of Christianity, though ever of course 
 true but what a Jew was and will be called on to own, 12th 
 and 13th verses, '' And lie exerciseth all the power of the 
 first beast before him, and causeth the earth and them 
 which dwell therein to worship the first beast, whose deadly 
 wound was healed, and he doeth gre.it wonders, so that 
 he maketh fire come down from heaven on the earth in 
 the sight of men." How solemn this aa the power ol 
 delusion, remark. It was the proof Elijah gave that 
 Jehovah was the true God, not Baal. Here this active 
 power of Satan is shewing by the same sign that hie 
 witness is to be received, and that they are to own the 
 beast and worship him, and they are so given up that 
 they do believe the lie. We have seen elsewhere that he 
 did falsely what Christ did to prove his mission. Be 
 leads them thus further to open denial of Christ, denies 
 Christianity altogether and says he is Christ Mm$d^, bai 
 at the same time leads them by these means into idoGUvtiy 
 and to make an image to the restored beast, 14, 16, ltd, 
 aaid dec&iveth them that that dwell on the earth by the 
 means of those miracles which he had power to do in the 
 sight of the beast ; sajringtothem that dwell on the eortli 
 
28 
 
 li 
 
 !! ' 
 
 that they should make an image to the beast, which had 
 the wound by a sword, and did live, and he had power 
 to give, not life, none can do that but God, but, breath 
 unto the image of the besust, that the image of the beast 
 Bhould both speak and cause that as many as would not 
 worship the image of the boast should be killed. And 
 he causeth all, both small and great, rich and poor, free 
 and bond, to receive a mark on their right hand or in their 
 foreheads :" that is, he forces them to be his avowed 
 slaves and make an open profession of his service. In 
 sum, we have a second beast using diabolical spiritual 
 energy, and playing into the hands of the first beast who 
 held his throne from Satan. You get a kind of trinity 
 of evil, and resurrection. The dragon gives the throne 
 to the beast as the Father to Christ, and the second beast 
 exercises in spiritual energy the poorer of the first beast, in 
 his presence as the Holy Ghost with Christ. This is the 
 fruit of the falling away, the apostacy of Christianity. So, 
 the first beas^ was slain and his deadly wound is healed. 
 In the 17th chapter we have other aspects of the beast 
 or Gentile power. The empire is given, but it will 
 ascend out of the bottomless pit, become definitely dia- 
 bolical and go into perdition. — 9, 10, 11. And here is 
 the mind which hath wisdom. The seven heads are seven 
 mountains on which the woman sitteth, and there are 
 seven kings, forms of power, five are fallen, and one is, 
 and the other is not yet come, and when he cometh he 
 must continue a short space. And the beast that was, 
 and is not, even he is the eighth and is of . e seven, and 
 goeth into perdition. That is five forms of government 
 were fallen in the apostle's time and one was the imperial, 
 a sixth was to come and abide a short time, and the last, 
 ^ho is of the seven, as a form I suppose imperial, but is an 
 eighth. In this last form he comes out of the bottomless 
 pit, has a diabolical character. It wiU be a Roman Em- 
 peror, he is the eighth head and is the beast, that is, 
 
t 
 
 concentrates all the power in his own person. After him 
 the world, save only the elect, will go, seeing the long lost 
 form of power revived in this eighth head. It is Home, 
 for the seven heads are seven mountains, on which the 
 woman sits. Of her anon. But another important ele- 
 ment is added, 12, " And the ten horns which thou saw- 
 est are ten kings, which have received no kingdom as 
 yet ; but receive power as kings one hour with the beast." 
 One hour with the beast : mark that, because it is the 
 definite evidence that it had not been going on since the 
 fall of the Roman Empire, through the inroad of the 
 Northern nations. Those nations broke up and, for the 
 time, destroyed the beast, gave it its deadly wound. 
 These receive power one hour with the beast, therefore 
 the beast must come up again. It existed at the first 
 without these kings. Then these kings existed without 
 it, and you have the ten kings without the beast. At the 
 end you get the ten kings with the beast. Men form 
 schemes but the moment I get Scripture I can surely say 
 we have not the beast in this form yet. What is ptesen- 
 ted here is, subsisting kingdoms but kingdoms which have 
 given their power, without ceasing to be kingdoms, to one 
 head, who leads all as a whole. These shall ihake war 
 with the Lamb, and the Lamb shall overcome them : for 
 he is the Lord of lords, and King of kings : and th^y 
 that are with Him are called, and chosen, and faithful. 
 This beast with his subordinate kingdoms rises up in open 
 hostility against the authority of Christ ; while Christ 
 comes with His armies to judge and destroy them all. 
 God's mighty ones come down, the saints come with 
 Christ, 15th and 16th verses, "And he saith unto 
 me. The waters which thou sawest, where the whore 
 sitteth, are peoples, and multitudes, and nations, and 
 tongues. And the ten horns which thou sawest upon 
 the beast, these shall hate the whore, and shall make 
 her desolate and naked, and shall eat her flesh, 
 
30 
 
 and bum her with fire." This introduces us to the 
 judgment of Babylon, of Borne, of the great whore, 
 the mother of harlots and abominations. We see, not 
 a spiritual change, but, her utter destruction by the beast 
 and the ten kings, the ruin of priestcraft. They pull it 
 all to pieces and devour its wealth and destroy it utterly, 
 wearied with its dominion and falseness. It had deserved 
 it. But it is not the power of good. For God hath put in 
 their hearts to fulfil his will, and to agree, and to give 
 their kingdom unto the beast, until the words of God 
 shall be fulfilled." It is a perfect riddle how people 
 who profess to receive Scripture have invented all sorts 
 of notions as to course of events connected with Chris- 
 tianity in this world, the moment I come to Scripture 
 they are all gone, men may talk as they like about the 
 steady growth of religion in the \vorld and the way in 
 which God's Word will remove the power of evil from it. 
 It is directly stated that, when the beast and the horns 
 destroy the corrupt power which had long ruled them 
 and made the nations drunk with her fornications, they 
 give their kingdom to the beast. You will find at the 
 end of the 19th chapter, God's dealings with the beast, 
 14th to 20th verse, * ' And the armies which were in 
 heaven followed him upon white horses, clothed in fine 
 linen, white and clean. And out of his mouth goetli a 
 sharp sword, that with he should smite the nations : 
 and he shall rule them with a rod of iron : and he treadeth 
 the winepress and wrath of Almighty God. And he hath 
 on his vesture and on his thigh a name written King of 
 Kings and Lord of Loeds. And I saw an angel 
 standing in the sun : and he cried with a loud voice, say- 
 ing to the fowls that fly in the midst of heaven, come 
 and gather yourselves together unto the supper of the 
 great God ; that ye may eat the fleah of kings, and the 
 flesh of captains, and the flesh of mighty men, aud th< 
 flefth of all men, both free and bond, both '■mall aiui 
 
 ■'I 
 
31 
 
 iA. 
 
 .' .. .:.. 
 
 ' ! 
 
 great. And I saw the beast, and the kings of the 
 earth, and their armies, gathered together to make war 
 against him that sat on the horse, and against his army. 
 And the beast was taken, and with him the false 
 prophet that wrought miracles before him, with which he 
 deceived them that had received the mark of the beast, 
 and them that worshipped his image. These both were 
 cast alive into a lake of fire burning with brimstone. " — 
 And the false prophet which is the second beast — 21st 
 verse — ** And the remnant were slain with the sword of 
 him that sat upon the horse, which sword proceeded out 
 of his mouth, and all the fowls were filled with their 
 flesh. A strong figure drawn from Ezekicl of judgment 
 and destruction. There we see that power has come, not 
 the influence of the word, whether law or gospel, but 
 power has come in which puts down evil power. In the 
 20th chap, wo have a full development of what we read 
 in the 7th of Daniel. We get in the Revelation the his- 
 tory of the last beast more fully developed, that is of the 
 Roman Empire which had already rejected Christ when 
 on earth in conjunction with the Jews. Consequent on 
 the exaltation of Christ to the right hand of God the 
 Jews being set aside as a nation, the church was formed. 
 She doe'^: not belong to the world, but is the bride of 
 Christ in heavenly places. Then when the church is 
 caught up the beast which seemed to have been destroyed 
 ia found in a new form, still as such, its deadly wound 
 being healed, and as he had joined in rejecting Christ, is 
 now in the closest connection with Anti-Christ. At the 
 first he deals with the Jews, makes a covenant with them 
 but in the last half week of Daniel turns against them 
 persecutes Ihem, changes times and la;7s makes the sacri- 
 fice a,nd oblation to cenie. The King, the Anti-Christ 
 establishes idolatry, and divides their land, you read his 
 character in this point of view in the 11th chap. Daniel 
 vSOth verse — "And the King shall do according to his 
 
82 
 
 wll ; and he shall exalt himself, and magnify himself 
 above every God, and shall speak marvellous things 
 against the God of gods, and shall prosper till the indi^ina- 
 tion be accomplished ; for that that is determined shall 
 be done." In a word, in Daniel as in the part of Revela* 
 tions I have referred to, is the testimony of the beast the 
 last form of the power which oppresses Israel when they 
 are captive, and does so until the Lord comes and delivers 
 though He judges them * Now another power, the As- 
 syrian comes before us, Israel's great enemy when God 
 owns them, and who will also appear on the scene in his 
 last form in the last days thinking, when the beast is des- 
 troyed, to possess all, but comes to his end. In the 5th 
 verse of 10th chap, of Isaiah we read — •* O Assyrian, the 
 rod of mine anger, and the staff in their hand is my in- 
 dignation. '* After giving the various instruments which 
 God had \ised to chasten Israel, ho comes to the last and 
 terrible invader. That was God's indignation against the 
 rebellious people — the indignation describing the last ter- 
 . rible visitation of God. Compare Isaiah xxvi . 20, 21 with 
 , Daniel xi. 36, the last words of which are also a technical 
 expression for the short work which God will at the end, 
 make on the earth, as in Daniel ix. 27, and this chapter 
 Isaiah X. verse 23, compare Isaiah xxviii. 22. If you look 
 now at the 25 verse you will see what will make the force 
 of it quite clear, " For yet a very little while and the in- 
 dignation shall cease, and mine anger in their destruc- 
 , tion." That is, the whole judgment of God on Israel. — 
 His indignation is closed in the destruction of the Assyr- 
 ian. Now, beloved friends, we will turn to the 30 chap, 
 of Isaiah, but before we do so, let us just in passing 
 look at the passage I have referred to in the 28 chap. 14 
 15, 16, "Wherefore hear the word of the Lord, ye scorn- 
 ful men, that rule His people which is in Jerusalem, be- 
 cause ye have said, we have made a covenant with death 
 and with hell are we at agreement, when the overflowing 
 
 
m 
 
 
 scourge shall pass through, it shall not come unto us ; for 
 we have made lies our refuge, and under falsehood have 
 we hid ourselves ; therefpre thus saith the Lord God, 
 Behold, I lay in Zion for a foundation, a stone, a tried 
 stone, a comer stone a sure foundation, he that believeth 
 shall not make haste," that is, they made as we have seen 
 a covenant; with the power of evil but to no purpose. 
 But the remnant who trusted the Lord and counted in 
 his promise though not yet delivered nor knowing re- 
 demption as we do, yet looking, through the testimony 
 then given, to the son of man the branch whom Jehovah 
 had made so strong for himself, at any rate the wise 
 ones of Daniel and all true hearted ones resting on such 
 testimonies as this and Isaiah viii., did not make haste 
 or join the Antichrist, while as to the mass the hopes 
 they had put in him and the beast are confounded, 
 and the scourge of this invader flows through. After- 
 wards at the end, as we see in the following or 29th 
 chapter, it is exactly the opposite (veiKes 4-7,) the enemies 
 who were ready to devour are destroyed. Now look at the 
 end of the 30th chapter, and you will find this enemj^ and 
 his end, " For through the voice of the Lord shall the 
 Assyrian be beaten down, which smote with a rod. And 
 in every place where the grounded staff shall pass, which 
 the Lord shall lay upon him, it shall be with tabrets and 
 harps : and in battles of shaking will he fight with it. 
 For Tophet is ordained of old ; yea, for the king (or, as 
 I believe, also for the king) it is prepared ; he hath made 
 it deep and large ; the pi^e thereof is fire and much 
 wood ; the breath of the Lord, like a stream of brim- 
 stone, doth kindle it." The grounded staff is God's 
 decreed rod. When this is laid on the Assyrian, it is the 
 source of joy and triumph because of deliverance, the 
 end of the indignation. Turn now to the 5 chapter of 
 Micah where we shall see the connection of Christ with 
 the judgment of the Assyrian and the subsequent bless- 
 
H 
 
 iDg of Israel. Nothing ao laid hold of a Kabbi I 
 was conversing with, a) this passage (verses 1-9. ) ' ' Now 
 gather thj'self in troops, O daughter of troops : he hath 
 laid siege against us ; they shall smite the judge of Israel 
 with a rod upon the cheek. But thou Bethlehem 
 Ephratah, though thou be little among the thousands of 
 Judah, yet out of thee shall he come forth unto me that 
 is to be ruler in Israel ; whose goings forth have been 
 from of old, from everlasting. Therefore will he give 
 them up, until the time that she which prevaileth hath 
 brought forth ; then the remnant of his brethren shall 
 return unto the children of Israel. And he shall stand 
 and feed in the strength of the Lord, in the majesty of 
 the name of the Lord his God ; and they shall abide : 
 for now shall he bo great unto the ends of the earth. 
 And this man shall be the peace, when the Assyrian 
 shall come into our land ; and when he shall tread in our 
 ])alaces, then shall we raise against him seven shepherds, 
 and eight principal men. And they shall waste the land 
 of Assyria with the sword, and the land of Nimrod in 
 the entrances thereof : thus shall he deliver us from the 
 Assyrian, when he cometh into our land, and when he 
 treadeth within our borders. And the remnant of Jacob 
 shall be in the midst of many people, as a dew from the 
 Lord, as the showers upon the grass, that tarrieth not 
 for man, nor waiteth for the sons of men. And the 
 remnant of Jacob s'hall be among the Gentiles in the 
 midst of many people, as a lion among the be;%sts of the 
 forest, as a young lion among the flocks of sheep ; who, 
 if he go through, both treadeth down, and teareth in 
 pieces, and none can deliver. Thine hand shall be lifted 
 up upon thine adversaries, and all thine enemies shall be 
 cut off." 
 
 The rejected Christ is now to be great to the ends of 
 the ?anh. He is the peace, secures the peace of Israel 
 when the Assyrian their last rod whose destruction puts 
 
35 
 
 an end to the indignation, is in the land. He will at first 
 tread in Israel's palaces, but at the end Messiah's power 
 destroys him, and Israel will be as a lion among the Gen- 
 tiles, though as the dew of divine blessing also. The enemies 
 of the Lord will be cut off. He will judge fully rebellious 
 Israel, indeed, but execute vengeance and fury upon the 
 heathen such as they have not heard. At this time re- 
 mark the Jews are owned, seen in their land and judged 
 as the people of God there. Daniel we have seen occu- 
 pied with the Gentiles when Israel is in captivity, and 
 Jerusalem and the land desolate. He brings all these 
 powers to an end but never takes up the consequent 
 blessing. His subject is the times of the Gentiles, Eze- 
 kiel does exactly the contrary, he goes, himself a cap- 
 tive, up to the taking of Jerusalem by Nebuchadnezzar, 
 and goes then right over to the end when Israel would 
 be restored and the enemies go up against them in their 
 land. - '■" - " ' ' ■'■•:' '* 
 
 We will turn now to His prophecy where you will find 
 largely developed this other great power. Chap. xxxviii> 
 1-2, "and the word of the Lord came unto me, saying, 
 Son of man set thy face against Gog, the land of Magog, 
 the chief prince of Meshech and Tubal, and prophecy 
 against him.*' The chief prince of Meshech, is properly 
 interpreted prince of Bosh Meshech and Tubal, ''^ and then 
 follow the names of countries which agree with the names 
 of those of the present day under the influence of Rosh 
 " Russia.'' You will remark that in the two preceding 
 chapters xxxvi. and xxxvii., you have the restoration 
 of the people and divine revival of Israel, now, when 
 restored and quiet in the land, Gog comes up against 
 them xxxviii. 8 to plunder and possess the land, but it 
 
 * This translation, of the correctness of which I have no 
 doubt, is that of the elder Lowth some 150 years ago, before 
 these prophetic Views were mooted. . > ■' 
 
36 
 
 is that the heathen may know Jehovah when He is sanc- 
 tified in Gog before their eyes (verse 16) they will then 
 know by his judgments that He is Jehovah (23.) In 
 xxxix. God leaves a sixth part of them, and when judg- 
 ment is thus executed, God's holy name is known in 
 the midst of his people Israel. Ho will not let them 
 pollute His holy name any more, ** And the heathen shall 
 know that I am Jehovah the Holy one in Israel." He 
 then calls on all the fowls of the air to come and feast 
 on the slaughtered victims whom He has slain for a 
 sacrifice, so many are they that it is seven months be- 
 fore the land is clean. This also is the one of whom He 
 has spoken in old times by his servants the prophets. 
 The Assyrian of the last days in whom, as these chap- 
 ters plainly shew, the indignation ceases, xxxviii. 14-20. 
 "Therefore, son of man, prophesy and say unto Gog, 
 Thus saith the Lord God : in that day when my 
 people of Israel dwelleth safely, shalt thou not know 
 it 1 And thou shalt come from thy place out of the 
 north parts, thou and many people with thee, all of 
 them riding upon horses, a great company and a mighty 
 army : And thou shalt come up against my people of 
 Israel, as a cloud to cover the land. It shall be in the 
 latter days, and I will bring thee against my land, that 
 the heathen may know me, when I shall be sanctified in 
 thee, O Gog, before their eyes. Thus saith the Lord 
 God : Art thou he of whom I have spoken in old time 
 by my servants the prophets of Israel, which prophesied 
 in those days many years that I would bring thee against 
 them ? And it shall come to pass at the same time when 
 Gog shall come against the land of Israel, saith the Lord 
 God, that my fury shall come up in my face. For in my 
 jealousy and in the fire of my wrath have I spoken. 
 Surely in that day there shall be a great shaking in . the 
 land of Israel ; so that the fishes of the sea, and the 
 fowls of the heavens, and the beasts of the field, and all 
 
37 
 
 creeping thingA that creep upon the earth, and all the 
 men that arc upon the face of the earth, shall shake at 
 my presence, and the mountains shall bo thrown down, 
 and the steep places shall fall, and every wall shall fall to 
 the ground." xxxix. 1-8. " Therefore, thou son of man, 
 prophesy against Gog, and say, Thus saith the Lord GoD ; 
 Behold, I am against thee, Gog, the prince of Rosh 
 Meshech and Tubal and I will turn thee back, and leave 
 but the sixth part of thee, and will cause thee to come 
 up from the north parts, and will bring thee upon the 
 mountains of Israel. And I will smite thy bow out of 
 thy left hand, and will cause thine arrows to fall out of 
 thy right hand. Thou shalt fall upon the mountains of 
 Israel, thou, and all thy bands, and the people that is 
 with thee : I will give thee iinto the ravenous birds of 
 every sort, and to the beasts of tlie field to be devoured. 
 Thou shalt fall upon the open field : for I have spoken 
 it, saith the Lord God. And I will send a fire on Magog, 
 and among them that dwell carelessly in the isles. And 
 they shall know that I am the Lord. So will I make my 
 holy name known in the midst of my people Israel ; and 
 I will not let them pollute my holy name any more ; and 
 the heathen shall know that I am the Lord, the Holy 
 One in Israel. Behold, it is come, and it is done, saith 
 the Lord God ; this is the day whereof I have spoken — 
 21, 22. And I will set my glory among the heathen, 
 and all the heathen shall see my judgment that I have 
 executed, and my hands that I have laid upon them. So 
 the house of Israel shall know that I am the Lord their 
 God from that day and forward.— 28, 29. " Then shall 
 they know that I am the Lord their God, which caused 
 them to be led into captivity among the heathen : but I 
 have gathered them unto their own land, and have left 
 none of them any more there. Neither will I hide my 
 face any more from them ; for I have poured out my 
 Spirit upon the house of Israel, saith the Lord God. " I get 
 
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 here this other fundamental principle, when Israel is re- 
 stored, then the heathen themselves, judged that it may 
 be so, understand that Jehovah, the God of Israel, is 
 the Most High over all the earth, and submit to Him. 
 You will see how the 8th Psalm expresses this : *' O Jeho- 
 vah our Lord," says Israel, when Christ is set up, not 
 simply as Son of David, according to Ps. ii., which will 
 indeed now be accomplished, but as Son of Man, "how 
 excellent is thy name in all the earth. " This is the prayer 
 of Ps. Ixvii. I should multiply quotations too much 
 were I to quote all the Psalms which speak of this. I 
 will allude to a remarkable series — xciv. to c. xciv. calls 
 for judgment ; xcv summons Israel to repentance ; xcvi. 
 the^heathen are called to own Jehovah, for He is coming to 
 judge the world in righteousness : in xcvii. He is actually 
 coming in clouds ; in xcviii. the Lord is come and has made 
 known His salvation ; in xcix. He is known upon the earth 
 again, and is sitting between the cherubims ; and c. 
 calls on all nations to come and worship Him now that 
 His throne is set up on the earth for blessing. The cry 
 for vengeance and deliverance is the cry of the remnant 
 from the time of God's bringing back the people till His 
 sitting on the throne of judgment. He will send deli- 
 verance by power. The throne of iniquity will not share 
 the power with Him. Now, grace calls souls from the 
 evil to come to God and go to heaven, and grace cha- 
 racterises the Christian though he knows vengeance will 
 come. I have now gone through the passages which 
 give us the history of the beast, and a sufficient num- 
 ber of those which speak of the Assyrian, to have a 
 distinct idea of these two powers, now concentrated 
 in Western and Eastern Europe. Zechariah never 
 speaks of the Assyrian. He belonged to the captivity 
 of Israel, though the Jews were restored that Messiah 
 might be presented to them, but the post-captivity pro- 
 
39 
 
 phets do not call tho Jews God's people unless speaking 
 of their future, and the other prophets, those before the 
 captivity, never speak of the beast as such, because Israel 
 was owned, God's throne still there. Ezekiel we have seen 
 goes over from Babylon to Israel again in the land. We 
 have more directly to say to the beast because the time 
 is going on in which they rule : only that in result it 
 becomes open rebellion, there is a raising up of the beast 
 from a seemingly fatal wound in an iitterly diabolical 
 character. God has put into the hearts of a little rem- 
 nant of the Jews then to look to Him. But the nation 
 blossomi} and buds and seems as if it was beginning a 
 time of full prosperity in its own land. But then it is 
 broused and eaten down, the resort of beast and birds of 
 prey. These are judged and Israel is received and 
 blessed. And if, says the apostle, the falling of them 
 away be the riches of the Gentiles what shall the receiving 
 of them be but life from the dead to the world. All this 
 calls our hearts beloved to a far more divine apprehension 
 that our portion is in heaven while Christ is rejected, and 
 that Christ having been rejected Christians are, and that 
 Christ being in heaven their conversation or citizenship 
 is there also. No living here any more though we pass 
 through it as pilgrims and strangers. What I have to do 
 is to convince the world that there is a power which de- 
 livers from it, to manifest Christ and Christ's motives in 
 it. If ye do well and suffer for it and take it patiently, 
 this is acceptable with God. The danger for the saints 
 now is that instead of seeing evil going on and rising up 
 to a head against the Lord, man is thinking of improving 
 the world and bringing in good. What is before us is 
 that in the last days perilous times shall come. But men 
 are wise in their own conceits and fancy they will do bet- 
 ter than Christ and the Apostles ; not make Christians for 
 God, but improve the earth. The testimony of God is 
 
40 
 
 th&t the professing church and the world are both rifeii- 
 h)g up to evil and that the Lord is coming to receive ns to 
 Himself, and to judge the habitable earth in rightaousnesa, 
 and reign for its blessing, and primarily over the restored 
 Jewish people. 
 
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