Chapter V: Introduction (4)

With these apologetic remarks, we commit the sermons of Christmas Evans to the press; praying that they may be accompanied with something of the same Divine unction, as when, in their original delivery by the author, they “set the land of Cambria on fire.’”

JOSEPH CROSS.

_Philadelphia_, May 30, 1846.

SERMON I. THE TIME OF REFORMATION.

“_Until the time of reformation_.”—Heb. ix. 10.

THE ceremonies pertaining to the service of God under the Sinaic dispensation were entirely typical in their character; mere figures of Christ, the “High-priest of good things to come, by a greater and more perfect tabernacle, not made with hands;” who, “not by the blood of goats and calves, but by his own blood, has entered once into the holy place, having obtained eternal redemption for us.” Sustaining such a relation to other ages and events, they were necessarily imperfect, consisting “only in meats and drinks, and divers washings, and carnal ordinances,” not intended for perpetual observance, but imposed upon the Jewish people merely “until the time of reformation,” when the shadow should give place to the substance, and a Greater than Moses should “make all things new.” Let us notice the time of reformation, and the reformation itself.

I. Time may be divided into three parts; the Golden Age before the fall, the Iron Age after the fall, and the Messiah’s Age of Jubilee.

In the Golden Age, the heavens and the earth were created; the garden of Eden was planted; man was made in the image of God, and placed in the garden to dress and to keep it; matrimony was instituted; and God, resting from his labor, sanctified the Seventh Day, as a day of holy rest to man.

The Iron Age was introduced by the temptation of a foreigner, who obtruded himself into Paradise, and persuaded its happy denizens to cast off the golden yoke of obedience and love to God. Man, desiring independence, became a rebel against Heaven, a miserable captive of sin and Satan, obnoxious to the Divine displeasure, and exposed to eternal death. The law was violated; the image of God was lost, and the enemy came in like a flood. All communication between the island of time and the continent of immortality was cut off, and the unhappy exiles saw no hope of crossing the ocean that intervened.

The Messiah’s Age may be divided into three parts; the time of Preparation, the time of Actual War, and the time of Victory and Triumph.

The Preparation began with the dawning of the day in Eden, when Messiah came in the ship of the Promise, and landed on the island of Time, and notified its inhabitants of his gracious intention to visit them again, and assume their nature, and live and die among them; to break their covenant allegiance to the prince of the iron yoke; and deliver to them the charter, signed and sealed with his own blood, for the redemption and renovation of their island, and the restoration of its suspended intercourse with the land of Eternal Life. The motto inscribed upon the banners of this age was,—“He shall bruise thy heel, and thou shalt bruise his head.” Here Jehovah thundered forth his hatred of sin from the thick darkness, and wrote his curse in fire upon the face of heaven; while rivers of sacrificial blood proclaimed the miserable state of man, and his need of a costlier atonement than mere humanity could offer. Here also the spirit of Messiah fell upon the prophets, leading them to search diligently for the way of deliverance, and enabling them to “testify beforehand of the sufferings of Christ, and the glory that should follow.”

Then came the season of Actual War. “Messiah the Prince” was born in Bethlehem, wrapped in swaddling-bands, and laid in a manger. The Great Deliverer was “made of a woman, made under the law, to redeem those that were under the law, that we might receive the adoption of sons.” With an almighty hand, he laid hold on the works of the devil, unlocked the iron furnace, and broke the brazen bands asunder. He opened his mouth, and the deaf heard, the blind saw, the dumb spake, the lame walked, and the lepers were cleansed. In the house of Jairus, in the street of Nain, and in the burial-ground of Bethany, his word was mightier than death; and the damsel on her bed, the young man on his bier, and Lazarus in his tomb, rising to second life, were but the earnests of his future triumph. The diseases of sin he healed, the iron chains of guilt he shattered, and all the horrible caves of human corruption and misery were opened by the Heavenly Warrior. He took our yoke, and bore it away upon his own shoulder, and cast it broken into the bottomless pit. He felt in his hands and his feet the nails, and in his side the spear. The iron entered into his soul, but the corrosive power of his blood destroyed it, and shall ultimately eat away all the iron in the kingdom of death. Behold him hanging on Calvary, nailing upon his cross three bills; the handwriting of the law which was against us, the oath of our allegiance to the prince of darkness, and the charter of the “everlasting covenant;” fulfilling the first, breaking the second, and sealing the third with his blood!

Now begins the scene of Victory and Triumph. On the morning of the third day, the Conqueror is seen “coming from Edom, with dyed garments from Bozrah.” He has “trodden the wine-press alone.” By the might of his single arm, he has routed the hosts of hell, and spoiled the dominions of death. The iron castle of the foe is demolished, and the hero returns from the war, “glorious in his apparel, travelling in the greatness of his strength.” He enters the gates of the everlasting city, amid the rejoicing of angels, and the shouts of his redeemed. And still he rides forth in the chariot of his grace, “conquering, and to conquer.” A two-edged sword issues from his mouth, and in his train follow the victorious armies of heaven. Lo! before him fall the altars of idols, and the temples of devils; and the slaves of sin are becoming the servants and sons of the living God; and the proud skeptic beholds, wonders, believes, and adores; and the blasphemer begins to pray, and the persecutor is melted into penitence and love, and the wolf comes and lays him down gently by the side of the Iamb. And Messiah shall never quit the field, till he has completed the conquest, and swallowed up death in victory. In his “vesture dipped in blood,” he shall pursue the armies of Gog and Magog on the field of Armageddon, and break the iron teeth of the beast of power, and cast down Babylon as a millstone into the sea, and bind the old serpent in the lake of fire and brimstone, and raise up to life immortal the tenants of the grave. Then shall the New Jerusalem, the metropolis of Messiah’s golden empire, descend from heaven, adorned with all the jewelry of creation, guarded at every gate by angelic sentinels, and enlightened by the glory of God and of the Lamb; and the faithful shall dwell within its walls, and sin, and sorrow, and death, shall be shut out for ever!

Then shall time be swallowed up in eternity. The righteous shall inherit life everlasting, and the ungodly shall find their portion in the second death. Time is the age of the visible world; eternity is the age of the invisible God. All things in time are changeful; all things in eternity are immutable. If you pass from time to eternity, without faith in Christ, without love to God, an enemy to prayer, an enemy to holiness, “unpurged and unforgiven,” so you must ever remain. Now is the season of that blessed change, for which myriads shall sing everlasting anthems of praise. “To-day, if ye will hear his voice, harden not your hearts.” To-day the office is open; if you have any business with the Governor, make no delay. Now he has time to talk with the woman of Samaria by the well, and the penitent thief upon the cross. Now he is ready to forgive your sins, and renew your souls, and make you meet to become partakers of the inheritance of the saints in light. Now he waits to wash the filthy, and feed the hungry, and clothe the naked, and raise the humble, and quicken the spiritually dead, and enrich the poor and wretched, and reconcile enemies by his blood. He came to unloose your bands, and open to you the gates of Eden; condemned for your acquittal, and slain for the recovery of your forfeited immortality. The design of all the traveling from heaven to earth, and from earth to heaven, is the salvation of that which was lost, the restoration of intercourse and amity between the Maker and the worm. This is the chief of the ways of God to man, ancient in its origin, wise in its contrivance, dear in its accomplishment, powerful in its application, gracious in its influence, and everlasting in its results. Christ is riding in his chariot of salvation, through the land of destruction and death, clothed in the majesty of mercy, and offering eternal life to all who will believe. O captives of evil! now is the accepted time; now is the day of salvation; now is the year of jubilee; now is the age of deliverance; now is “the time of reformation!”

II. All the prophets speak of something within the veil, to be manifested in due time; the advent of a Divine agent in a future age, to accomplish a glorious “reformation.” They represent him as a prince; a hero; a high-priest; a branch growing out of dry ground; a child toying with the asp and the lion, and leading the wolf and the lamb together. The bill of the reformation had been repeatedly read by the prophets, but its passage required the descent of the Lord from heaven. None but himself could effect the change of the dispensation. None but himself had the authority and the power to remove the first, and establish the second. He whose voice once shook the earth, speaks again, and heaven is shaken. He whose footsteps once kindled Sinai into flame, descends again, and Calvary is red with blood. The God of the ancient covenant introduces a new, which is to abide for ever. The Lord of the temple alone could change the furniture and the service from the original pattern shown to Moses in the mount; and six days before the rending of the veil, significant of the abrogation of the old ceremonial, Moses came down upon a mountain in Palestine to deliver up the pattern to him of whom he had received it on Sinai, that he might nail it to his cross on Calvary; for the “gifts and sacrifices” belonging to the legal dispensation “could not make him that did the service perfect, as pertaining to the conscience; which stood only in meats, and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation.”

This reformation signifieth “the removal of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain;” the abrogation of “carnal ordinances,” which were local and temporal in their nature, to make room for a spiritual worship, of universal and perpetual adaptation. Henceforth the blood of bulls and goats is superseded by the great reconciling sacrifice of the Lamb of God, and outward forms and ceremonies give place to the inward operations of a renovating and purifying Spirit.

To the Jewish church, the covenant of Sinai was a sort of starry heaven. The Shekinah was its sun; the holy festivals, its moon; and prophets, priests, and kings, its stars. But Messiah, when he came, shook them all from their spheres, and filled the firmament himself. He is our “Bright and Morning Star;” the “Sun of Righteousness,” rising upon us “with healing in his wings.”

The old covenant was an accuser and a judge, but offered no pardon to the guilty. It revealed the corruption of the natural heart, but provided no renovating and sanctifying grace. It was a national institution, for the special benefit of the seed of Abraham. It was a small vessel, trading only with the land of Canaan. It secured to a few the temporal blessings of the promised possession, but never delivered a single soul from eternal death; never bore a single soul over to the heavenly inheritance. But the new covenant is a covenant of grace and mercy, proffering forgiveness and a clean heart, not on the ground of any carnal relationship, but solely through faith in Jesus Christ. Christianity is a personal concern between each man and his God, and none but the penitent believer has any right to its spiritual privileges. It is adapted to Gentiles as well as Jews, “even as many as the Lord our God shall call.” Already has it rescued myriads from the bondage of sin, and conveyed them over to the land of immortality; and its voyages of grace shall continue to the end of time, “bringing many sons to glory.”

“Old things are passed away, and all things are become new.” The circumcision of the flesh, made with hands, has given place to the circumcision of the heart by the Holy Ghost. The Shekinah has departed from Mount Zion, but its glory is illuminating the world. The sword of Joshua is returned to its scabbard; and “the sword of the Spirit, which is the word of God,” issues from the mouth of Messiah, and subdues the people under him. The glorious High-priesthood of Christ has superseded the sacerdotal office among men. Aaron was removed from the altar by death before his work was finished; but our High-priest still wears his sacrificial vestments, and death has established him before the mercy-seat, “a priest for ever, after the order of Melchisedec.” The earthquake which shook mount Calvary, and rent the veil of the temple, demolished “the middle wall of partition” between Jews and Gentiles. The incense which Jesus offered fills the temple, and the land of Judea cannot confine its fragrance. The fountain which burst forth in Jerusalem, has sent out its living streams into every land; and the heat of summer cannot dry them up, nor the frosts of winter congeal.

In short, all the vessels of the sanctuary are taken away by the Lord of the temple. The “twelve oxen,” bearing the “molten sea,” have given place to “the twelve apostles of the Lamb,” proclaiming “the washing of regeneration and renewing of the Holy Ghost.” The sprinkled mercy-seat, with its overshadowing and intensely-gazing cherubim, has given place to “the throne of grace,” stained with the blood of a costlier sacrifice, into which the angels desire to look. The priest, the altar, the burnt-offering, the table of shew-bread, and the golden candlestick, have given place to the better things of the new dispensation introduced by the Son of God, of which they were only the figures and the types. Behold, the glory is gone up from the temple, and rests upon Jesus on mount Tabor; and Moses and Elias are there, with Peter, and James, and John; and the representatives of the old covenant are communing with the apostles of the new, and the transfigured Christ is the medium of the communication; and a voice of majestic music, issuing from “the excellent glory,” proclaims—“This is my beloved Son; hear ye him!”

“God, who at sundry times and in divers manners spake unto our fathers by the prophets, hath in these last days spoken unto us by his Son.” Behold him nailed to the cross, and hear him cry—“It is finished!” The voice which shook Sinai is shaking Calvary. Heaven and hell are in conflict, and earth trembles at the shock of battle. The Prince of Life expires, and the sun puts on his robes of mourning. Gabriel! descend from heaven, and explain to us the wondrous emblem! As set the sun at noon on Golgotha, making preternatural night throughout the land of Palestine; so shall the empire of sin and death be darkened, and their light shall be quenched at meridian. As the Sun of Righteousness, rising from the night of the grave on the third morning, brings life and immortality to light; so shall “the day-spring from on high” yet dawn upon our gloomy vale, and “the power of his resurrection” shall reanimate the dust of every cemetery!

He that sitteth upon the throne hath spoken—“Behold, I make all things new!” The reformation includes not only the abrogation of the old, but also the introduction of the new. It gives us a new Mediator, a new covenant of grace, a new way of salvation, a new heart of flesh, a new heaven and a new earth. It has established a new union, by a new medium, between God and man. “The Word was made flesh and dwelt among us, and we beheld his glory, the glory as of the Only Begotten of the Father, full of grace and truth.” “Forasmuch as the children were partakers of flesh and blood, he also himself likewise took part of the same.” “God was manifest in the flesh, justified in the spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.” Here was a new thing under the sun; the “Son of man” bearing the “express image” of the living God; bearing it untarnished through the world; through the temptations and sorrows of such a wilderness as humanity never trod before; through the unknown agony of Olivet, and the supernatural gloom of Golgotha, and the dark dominion of the king of terrors; to the heaven of heavens; where he sits, the adorable representative of two worlds, the union of God and man! Thence he sends forth the Holy Spirit, to collect “the travail of his soul,” and lead them into all truth, and bring them to Zion with songs of everlasting joy. See them, the redeemed of the Lord, flocking, as returning doves upon the wing, “to the heavenly Jerusalem, the city of the living God; and to the spirits of just men made perfect; and to an innumerable company of angels; and to Jesus, the Mediator of the new covenant; and to the blood of sprinkling, that speaketh better things than that of Abel!”

O, join the joyful multitude! The year of jubilee is come. The veil is rent asunder. The way into the holiest is laid open. The blood of Jesus is on the mercy-seat. The Lamb newly slain is in the midst of the throne. Go ye with boldness into his gracious presence. Lo, the King is your brother, and for you has he stained his robe with blood! That robe alone can clothe your naked souls, and shield them in the day of burning. Awake! awake! put on the Lord Jesus Christ! The covenant of Sinai cannot save you from wrath. Descent from Abraham cannot entitle you to the kingdom of heaven. “Ye must be born again;” “born, not of the flesh, nor of the will of men, but of God.” You must have a new heart, and become a new creation in Christ Jesus. This is the promise of the Father.

“This is the dear redeeming grace,
For every sinner free!”

Many reformations have expired with the reformers. But our Great Reformer “ever liveth” to carry on his reformation, till his enemies become his footstool, and death and hell are cast into the lake of fire. He will finish the building of his church. When he laid the “chief corner-stone” on Calvary, the shock jarred the earth, and awoke the dead, and shook the nether world with terror; but when he shall bring forth the top stone with shoutings of “grace!” the dominion of Death and Hades shall perish, and the last captive shall escape, and the song of the bursting sepulchre shall be sweeter than the chorus of the morning stars! Even now, there are new things in heaven; the Lamb from the slaughter, alive “in the midst of the throne;” worshipped by innumerable seraphim and cherubim, and adored by the redeemed from earth; his name the wonder of angels, the terror of devils, and the hope of men; his praise the “new song,” which shall constitute the employment of eternity!

SERMON II. THE TRIUMPH OF CALVARY

“_Who is this that cometh from Edom_, _with dyed garments from
Bozrah_? _this that is glorious in his apparel_, _travelling in the
greatness of his strength_? _I that speak in righteousness_, _mighty
to save. Wherefore art thou red in thine apparel_, _and thy garments
like him that treadeth in the winefat_? _I have trodden the
winepress alone_; _and of the people there was none with me_: _for I
will tread them in mine anger_, _and trample them in my fury_; _and
their blood shall be sprinkled upon my garments_, _and I will stain
all my raiment_. _For the day of vengeance is in mine heart_, _and
the year of my redeemed is come_. _And I looked_, _and there was
none to help_; _and I wondered that there was none to uphold_:
_therefore mine own arm brought salvation unto me_: _and my fury_,
_it upheld me. And I will tread down the people in mine anger_, _and
make them drunk in my fury_, _and I will bring down their strength to
the earth_.”—Isaiah lxiii. 1–6.

THIS passage is one of the sublimest in the Bible. Not more majestic and overwhelming is the voice of God issuing from the burning bush. It represents “the Captain of our salvation,” left alone in the heat of battle, marching victoriously through the broken columns of the foe, bursting the bars asunder, bearing away the brazen gates, and delivering by conquest the captives of sin and death. Let us first determine the events to which our text relates, and then briefly explain the questions and answers which it contains.

I. We have here a wonderful victory, obtained by Christ, in the city of Bozrah, in the land of Edom. Our first inquiry concerns the time and the place of that achievement.

Some of the prophecies are literal, and others are figurative. Some of them are already fulfilled, and others are in daily process of fulfilment. Respecting this prophecy, divines disagree. Some think it is a description of Christ’s conflict and victory, without the gates of Jerusalem, eighteen centuries ago; and others understand it as referring to the great battle of Armageddon, predicted in the Apocalypse, and yet to be consummated before the end of the world.

I am not willing to pass by mount Calvary, and Joseph’s new tomb, on my way to the field of Armageddon; nor am I willing to pause at the scene of the crucifixion and the ascension, without going farther on to the final conquest of the foe. I believe Divine inspiration has included both events in the text; the victory already won on Calvary, and the victory yet to be accomplished in Armageddon; the finished victory of Messiah’s passion, and the progressive victory of his gospel and his grace.

The chief difficulty, in understanding some parts of the word of God, arises from untranslated words; many of which are found in our own version, as well as in that of our English neighbors. For instance—in Mat. ii. 23, it is said, “He came and dwelt in a city called Nazareth, that it might be fulfilled which was spoken by the prophet, He shall be called a Nazarene.” Where in the prophets is it predicted that Christ shall be called a Nazarene? Nowhere. When the proper names are translated, the difficulty vanishes. “He came and dwelt in a city called _plantation_, that it might be fulfilled which was spoken by the prophet, He shall be called _the Branch_.” This name is given him by Isaiah, Jeremiah, and Zechariah. Now this is precisely the difficulty that occurs in our text, and the translation of the terms unties the knot:—“Who is this that cometh from Edom,” _red earth_—“with dyed garments from Bozrah,” _tribulation_?

The former part of the text has reference to the victory of Calvary; the latter part anticipates the battle and triumph of Armageddon, mentioned in Rev. xvi. 16. The victory of Calvary is consummated on the morning of the third day after the crucifixion. The Conqueror comes up from the earth, exclaiming:—“I have trodden the winepress alone on Calvary; and I will tread them in mine anger, and make them drunk in my fury, at the battle of Armageddon. I will overtake and destroy the beast, and the false prophet, and that old serpent the devil, with all their hosts.”

When the tide of battle turned, on the field of Waterloo, the Duke of Wellington mounted his horse, and pursued the vanquished foe. So Isaiah’s Conqueror, having routed the powers of hell on Calvary, pursues and destroys them on the field of Armageddon. Here he is represented as a hero on foot, a prince without an army; but John, the revelator, saw him riding on a white horse, and followed by the armies of heaven, all on white horses, and not a footman among them.

The victory of Calvary is like the blood of atonement in the sanctuary. The cherubim were some of them looking one way, and some the other, but all were looking on the atoning blood. Thus all the great events of time—all the trials and triumphs of God’s people—those which happened before, those which have happened since, and those which are yet to happen, are all looking toward the wrestling of Gethsemane, the conflict of Golgotha, and the triumph of Olivet. The escape from Egypt, and the return from Babylon, looked forward to the cross of Christ; and the faith of the perfect man of Uz hung on a risen Redeemer. The Christian martyrs overcame by the blood of the Lamb, and all their victories were in virtue of one great achievement. The tomb of Jesus is the birthplace of his people’s immortality, and the power which raised him from the dead shall open the sepulchres of all his saints. “Thy dead men shall live; together with my dead body shall they arise. Awake and sing, ye that dwell in the dust; for thy dew is as the dew of herbs, and the earth shall cast forth her dead.”

Christ offered himself a sacrifice for us, and drank the cup of God’s righteous indignation in our stead. He was trodden by Almighty justice, as a cluster of grapes, in the winepress of the law, till the vessels of mercy overflowed with the wine of peace and pardon, which has made thousands of contrite and humble spirits “rejoice with joy unspeakable and full of glory.” He suffered for us, that we might triumph with him. But our text describes him as a king and a conqueror. He was, at once, the dying victim and the immortal victor. In “the power of an endless life,” he was standing by the altar, when the sacrifice was burning. He was alive in his sacerdotal vestments, with his golden censer in his hand. He was alive in his kingly glory, with his sword and his sceptre in his hand. He was alive in his conquering prowess, and had made an end of sin, and bruised the head of the serpent, and spoiled the principalities and powers of hell, and turned the vanquished hosts of the prince of darkness down to the winepress of the wrath of Almighty God. Then, on the morning of the third day, when he arose from the dead, and made a show of them openly—then began the year of jubilee with power!

After the prophets of ancient times had long gazed through the mists of futurity, at the sufferings of Christ and the glory that should follow, a company of them were gathered together on the summit of Calvary. They saw a host of enemies ascending the hill, arrayed for battle, and most terrific in their aspect. In the middle of the line was the law of God, fiery and exceeding broad, and working wrath. On the right wing, was Beelzebub with his troops of infernals; and on the left Caiaphas with his Jewish priests, and Pilate with his Roman soldiers. The rear was brought up by Death, the last enemy. When the holy seers had espied this army, and perceived that it was drawing nigh, they started back, and prepared for flight. As they looked round, they saw the Son of God advancing with intrepid step, having his face fixed on the hostile band. “Seest thou the danger that is before thee,” said one of the men of God. “I will tread them in mine anger,” he replied, “and trample them in my fury.” “Who art thou?” said the prophet; He answered: “I that speak in righteousness, mighty to save.” “Wilt thou venture to the battle alone?” asked the seer. The Son of God replied: “I looked, and there was none to help; and I wondered there was none to uphold; therefore mine own arm shall bring salvation unto me; and my fury it shall uphold me.” “At what point wilt thou commence thy attack?” inquired the anxious prophet. “I will first meet the Law,” he replied, “and pass under its curse: for lo! I come to do thy will, O God. When I shall have succeeded at the centre of the line, the colors will turn in my favor.” So saying he moved forward. Instantly the thunderings of Sinai were heard, and the whole band of prophets quaked with terror. But he advanced, undaunted, amidst the gleaming lightnings. For a moment he was concealed from view; and the banner of wrath waved above in triumph. Suddenly the scene was changed. A stream of blood poured forth from his wounded side, and put out all the fires of Sinai. The flag of peace was now seen unfurled, and consternation filled the ranks of his foes. He then crushed, with his bruised heel, the old serpent’s head; and put all the infernal powers to flight. With his iron rod he dashed to pieces the enemies on the left wing, like a potter’s vessel. Death still remained, who thought himself invincible, having hitherto triumphed over all. He came forward, brandishing his sting, which he had whetted on Sinai’s tables of stone. He darted it at the Conqueror, but it turned down, and hung like the flexible lash of a whip. Dismayed, he retreated to the grave, his palace, into which the Conqueror pursued. In a dark corner of his den, he sat on his throne of moldering skulls, and called upon the worms, his hitherto faithful allies, to aid him in the conflict; but they replied—“His flesh shall see no corruption!” The scepter fell from his hand. The Conqueror seized him, bound him, and condemned him to the lake of fire; and then rose from the grave, followed by a band of released captives, who came forth after his resurrection to be witnesses of the victory which he had won. {94}

John in the Apocalypse did not look so far back as the treading of this winepress; but John saw him on his white horse, decked with his many crowns, his eyes like flames of fire, a two-edged sword in his hand, in the van of the armies of heaven, going forth conquering and to conquer. This is the fulfilment of his declaration in our text:—“For I will tread them in mine anger, and trample them in my fury.” This is the beginning of the jubilee, the battle of Armageddon, wherein all heathen idolatry and superstition shall be overthrown, and the beast and the false prophet shall be discomfited, and the devil arid his legions shall be taken prisoners by Emmanuel, and shut up in the bottomless pit. He who hath conquered principalities and powers on Calvary, will not leave the field, till he make all his enemies his footstool, and sway his scepter over a subject universe. Having sent forth the gospel from Jerusalem, he accompanies it with the grace of his Holy Spirit; and it shall not return unto him void, but shall accomplish that which he pleaseth, and prosper in the thing whereto he hath sent it.

The victory of Armageddon is obtained by virtue of the victory of Calvary. It is but the consummation of the same glorious campaign; and the first decisive blow dealt on the prince of darkness is a sure precursor of the final conquest. “I will meet thee again at Philippi!” said the ghost of Julius Cæsar to Brutus. “I will meet thee again at Armageddon!” saith the Son of God to Satan on Calvary—“I will meet thee in the engagement between good and evil, grace and depravity, in every believer’s heart; in the contest of Divine Truth with human errors, of the religion of God with the superstitions of men; in every sermon, every revival, every missionary enterprise; in the spread and glory of the gospel in the latter day, I will meet thee; and the heel which thou hast now bruised, shall crush thy head for ever!”

Man’s deliverance is of God. Man had neither the inclination nor the power. His salvation originated in the Divine Love, and burst forth like an ocean from the fountains of eternity. Satan, as a ravenous lion, had taken the prey, and was running to his den with the bleeding sheep in his mouth; but the Shepherd of Israel pursues him, overtakes him, and rends him as if he were a kid. The declaration of war was made in Eden:—“I will put enmity between thee and the woman, and between thy seed and her seed; thou shalt bruise his heel, and he shall bruise thy head.” It shall be fulfilled. The league with hell, and the covenant with death shall not stand. The rebellion shall be quelled, the conspiracy shall be broken, and the strong man armed shall yield the citadel to a stronger. The works of the devil shall be destroyed, and the prey shall be taken from the teeth of the terrible. The house of David shall grow stronger and stronger, and the house of Saul shall grow weaker and weaker, till the kingdoms of this world shall become the kingdom of our God and of his Christ, and Satan shall be bound in chains of darkness, and cast into the lake of fire. All the enemies of Zion shall be vanquished, and the forfeited favor of God shall be recovered, and the lost territory of peace and holiness and immortality shall be restored to man.

This campaign is carried on at the expense of the government of heaven. The treasury is inexhaustible; the arms are irresistible; therefore the victory is sure. The Almighty King has descended; he has taken the city of Bozrah; he has swayed his scepter over Edom; he has risen victoriously, and gone up with a shout, as the leader of all the army. This is but the pledge and the earnest of his future achievements. In the battle of Armageddon, he shall go forth as a mighty man; he shall stir up jealousy as a man of war; and he shall prevail against his enemies. They shall be turned back—they shall be greatly ashamed, that trust in graven images—that say unto molten images, “Ye are our gods!” Then he will open the blind eyes, and bring the prisoners from the prison, and them that sit in darkness out of the prison-house. He will make bare his holy arm—he will show the sword in that hand which was hidden under the scarlet robe—he will manifest his power in the destruction of his enemies, and the salvation of his people. As certainly as he hath shed his blood on Calvary, shall he stain all his raiment with the blood of his foes on the field of Armageddon. As certainly as he hath drained the cup of wrath, and received the baptism of suffering, on Calvary, shall he wield the iron rod of justice, and sway the golden sceptre of mercy, on the field of Armageddon. Already the sword is drawn, and the decisive blow is struck, and the helmet of Apollyon is cleft, and the bonds of iniquity are cut asunder. Already the fire is kindled, and all the powers of hell cannot quench it. It has fallen from heaven; it is consuming the camp of the foe; it is inflaming the hearts of men; it is renovating the earth, and purging away the curse. “The bright and Morning Star” has risen on Calvary; and soon “the Son of Righteousness” shall shine on the field of Armageddon; and the darkness that covers the earth, and the gross darkness that covers the people, shall melt away; and Mohammedism, and Paganism, and Popery, with their prince, the devil, shall seek shelter in the bottomless pit!

After a battle, we are anxious to learn who is dead, who is wounded, and who is missing from the ranks. In the engagement of Messiah with Satan and his allies on Calvary, Messiah’s heel was bruised, but Satan and his allies received a mortal wound in the head. The head denotes wisdom, cunning, power, government. The devil, sin, and death have lost their dominion over the believer in Christ, since the achievement of Calvary. There is now no condemnation, no fear of hell. But the serpent, though his head is bruised, may be able to move his tail, and alarm those of little faith. Yet it cannot last long. The wound is mortal, and the triumph is sure. On Calvary the dragon’s head was crushed by the Captain of our salvation; after the battle of Armageddon, his tail shall shake no more!

There is no discharge in this war. He that enlisteth under the banner of the cross must endure faithful until death—must not lay aside his arms till death is swallowed up in victory. Then shall every conqueror bear the image of the heavenly, and wear the crown instead of the cross, and carry the palm instead of the spear. Let us be strong in the Lord, and in the power of his might, that we may be able to stand in the evil day; and after all the war is over, to stand accepted in the Beloved, that we may reign with him for ever and ever!

II. It remains for us to explain, very briefly, the glorious colloquy in the text—the interrogatives of the church, and the answers of Messiah.

How great was the wonder and joy of Mary, when she met the Master at the tomb, clothed in immortality, where she thought to find him shrouded in death! How unspeakable was the astonishment and rapture of the disciples, when their Lord, whom they had so recently buried, came into the house where they were assembled, and said—“Peace be unto you!” Such are the feelings which the church is represented as expressing in this sublime colloquy with the Captain of her salvation. He has travelled into the land of tribulation; he has gone down to the dust of death; but lo, he returns a conqueror, the golden sceptre of love in his left hand, the iron rod of justice in his right, and on his head a crown of many stars. The church beholds him with great amazement and delight. She lately followed him, weeping, to the cross, and mourned over his body in the tomb; but now she beholds him risen indeed, having destroyed death, and him that had the power of death—that is, the devil. She goes forth to meet him with songs of rejoicing, as the daughters of Israel went out to welcome David, when he returned from the valley, with the head of the giant in his hand, and the blood running down upon his raiment. The choir of the church is divided into two bands; which chant to each other in alternate strains. The right hand division begins the glorious colloquy—“Who is this that cometh from Edom?” and the left takes up the interrogative, and repeats it with a variation—“with dyed garments from Bozrah?” “This that is glorious in his apparel?” resumes the right-hand company—“glorious notwithstanding the tribulations he hath endured?” “Travelling in the greatness of his strength?” responds the left—“strength sufficient to unbar the gates of the grave, and liberate the captives of corruption?” The celestial Conqueror pauses, and casts upon the company of the daughters of Zion a look of infinite benignity; and with a voice of angel melody, and more than angel majesty, he replies—“I that speak in righteousness, mighty to save!” Now bursts the song again, like the sound of many waters, from the right—“Wherefore art thou red in thine apparel?” and the response rolls back in melodized thunder from the left—“And thy garments like him that treadeth in the wine-fat?” The Divine hero answers:—“I have trodden the wine-press alone; and of the people there was none with me. Even Peter has left me, with all his courage and affection; and as for John, to talk of love is all that he can do. I have triumphed over principalities and powers. I am wounded, but they are vanquished. Behold the blood which I have lost! behold the spoils which I have won! Now will I mount my white horse, and pursue after Satan, and demolish his kingdom, and send him back to the land of darkness in everlasting chains, and all his allies shall be exiles with him for ever. My own arm, which has gained the victory on Calvary, and brought salvation to all my people from the sepulchre, is still strong enough to wield the golden sceptre of love, and break my foes on the field of Armageddon. I will destroy the works of the devil, and demolish all his hosts; I will dash them in pieces like a potter’s vessel. For the day of vengeance is in mine heart, and the year of my redeemed is come. My compassion is stirred for the captives of sin and death; my fury is kindled against the tyrants that oppress them. It is time for me to open the prisons, and break off the fetters. I must gather my people to myself. I must seek that which was lost, and bring again that which was driven away. I must bind up that which was broken, and strengthen that which was weak; but I will destroy the fat and the strong; I will feed them with judgment; I will tread them in mine anger, and trample them in my fury, and bring down their strength to the earth, and stain all my raiment with their blood!”

Let us flee from the wrath to come! Behold, the sun is risen high on the day of vengeance! Let us not be found among the enemies of Messiah, lest we fall a sacrifice to his righteous indignation on the field of Armageddon! Let us escape for our lives, for the fire-storm of his anger will burn to the lowest hell! Let us pray for grace to lay hold on the salvation of his redeemed! It is a free, full, perfect, glorious, and eternal salvation. Return, ye ransomed exiles from happiness, return to your forfeited inheritance! Now is the year of jubilee. Come to Jesus, that your debts may be cancelled, your sins forgiven, and your persons justified! Come, for the Conqueror of your foes is on the throne! Come, for the trumpets of mercy are sounding! Come, for all things are now ready!

SERMON III. THE SMITTEN ROCK.

“_For they drank of that spiritual rock that followed them_, _and
that rock was Christ_.”—1 Cor. x. 4.

IN this chapter the apostle solemnly cautions his brethren against apostasy, and consequent shipwreck of their spiritual privileges. His admonitions are educed from important events in the history of the journey of the Israelites from Egypt to the land of Canaan. He speaks of the march of the twelve tribes out of the scene of their bondage, under the uplifted banner of God; of their baptism unto Moses in the cloud and in the sea, when Jehovah gloriously displayed his power in preserving their lives between the watery ramparts which shut them in like the solid walls of the sepulchre, while the cloud rested upon them through the deep night, like the marble covering of the tomb; of their safe emerging on the other side of the flood, a type of the resurrection, leaving Pharaoh and his host to sleep in the waters till the morning of the last day, when they shall rise without their chariots and their horses; of their miraculous supply in the wilderness, with bread from heaven, and water from the smitten rock, which he calls spiritual meat and spiritual drink, because of their typical reference to the sacrificial death of Christ, which is the spiritual life of the world; and of their subsequent ingratitude and forgetfulness of God, notwithstanding these great deliverances and mercies, their murmurings, idolatries, fornications, and tempting of Christ, for which they were destroyed by the plague, slain by fiery serpents, smitten by the angel of the Lord, and fell to the number of three and twenty thousand in one day. “Now all these things,” he adds, “happened unto them for ensamples, and are written for our admonition, upon whom the ends of the world are come; wherefore, let him that thinketh he standeth, take heed lest he fall.” Thus he opens the graves of ancient sinners, and brings before his brethren the carcasses of those “who fell in the wilderness;” brings them into our solemn assemblies, and hangs them up over the pulpit, the baptistery, and the communion-table, terrible warnings against departing from the living God; even as the censers of Korah, Dathan and Abiram were beaten up, and made a covering for the altar, for a perpetual sign and memorial to Israel, to keep them from the sin of those men, that they might not share their fate.

In speaking of the smitten rock, which the apostle authorizes us to regard as a type of Christ, we shall consider:—_First_, Its smiting by Moses; and _Secondly_, The consequent flowing of the waters.

I. The smitten rock was a type of Christ. Messiah is the “Rock of Ages” to his church. He is the foundation of her hope, sure and steadfast, and her protection in times of danger and of dread. The armor and the prowess of Egypt constituted no rock like this rock. Edom, and Moab, and Philistia, and the seven nations of Canaan, had their gods and their heroes; but their rock was not able to shelter them from the wrath of Jehovah, when it came upon them like a tempest of hail. The gods that made not the heavens and the earth are far off in the day of trouble; but the God of Israel is “nigh at hand,” and his arm is strong to deliver. He is the rock that stood firm and immovable, for the defence of his people, amid the ragings of the Red Sea. Messiah is the man, who is predicted as “a hiding-place from the wind, and a covert from the tempest, and the shadow of a great rock in a weary land.” He can shield, not only from the scorching sun and the scathing simoom of the desert; but also from the fiery torments of remorse, and the ruinous judgments of heaven. Our Lord is a rock, also, on account of the blessings which flow from him, for the refreshment of his Israel; as “the droppings of honey from the rock;” as “springs of water in a dry place;” as “living streams in the desert,” and “rivers from the mountains of Lebanon.”

There are two accounts of the smiting of the rock; one in the seventeenth chapter of Exodus, and the other in the twentieth chapter of Numbers. From a comparison of these two accounts, it appears that the rock was smitten at two different times; the first, as is supposed, about a year after the egress from Egypt, and the other about a year before the entrance into Canaan; making an intervening period of about thirty-eight years. The war with Amalek succeeded the first; the embassy to Edom followed the second. At the first, Miriam was alive; just before the second is the record of her death.

It seems that the people murmured bitterly against Moses, spoke of their superior fare in Egypt, and accused him of bringing them out into the wilderness to kill them with thirst. This is ever the spirit of backsliding. Those who are under its influence are apt to complain of the burdens imposed upon them by their religion, and the injuries occasioned to them by their brethren; and to speak uncharitably of their spiritual leaders, instead of crying to God for help. To ask, “Is the Lord among us?” when his word and his works, indicating either his pleasure or his displeasure, testify that he is, is tempting God, with a dreadful presumption.

It does not appear that Moses sinned the first time he smote the rock; but the second time, the servant of God was evidently off his guard, and the meekest of men “spake unadvisedly with his lips;” on account of which, both he and Aaron were shut out of the promised land. His sin consisted in entering into a quarrel with the people, instead of asking God for water to quench their thirst. It appears that their chidings had provoked him to anger, and he had lost the spirit of sympathy for their sufferings, and his hard feelings stood like a thick wall between him and the miracle which God was about to work for his own glory and his people’s relief. Neither did he as God commanded him; for instead of simply speaking to the rock, as he was bidden, he smote it twice, with evident agitation of mind; and at the same time, bitterly reproached the people with their rebellion.

Every minister of the gospel is a “drawer of water,” to his congregation, from the “Spiritual Rock” which follows the church. He must be clothed with meekness from Heaven, or the provocations of the people will be apt to embitter his spirit. God would have us minister mercy, in the spirit of his own mercy. “The servant of God must not strive, but be gentle toward all men; in meekness instructing those that oppose themselves, if, peradventure, God would grant them repentance unto the acknowledging of the truth: and that they might recover themselves out of the snare of the devil, who are taken captive by him at his will.”

The smiting of the rock was intended to open it, that the water might flow. This prefigured the smiting of Christ, “the Rock of Ages,” and “the Shepherd of the sheep.” The shedding of the blood of lambs, and goats, and calves, and bullocks, for the space of four thousand years, faintly shadowed forth the sacrificial passion of our blessed Lord. Their groans and struggles under the slaughtering knife; the sound of the blood, falling into the golden basins, and poured into the flames upon the altar; the noise occasioned in cutting up the victim, and piling the pieces upon the fire and the smoke and vapor ascending from the consuming sacrifice to heaven; all, all, in their own way, foreshadowed the necessity of mangling the body and shedding the blood of Messiah, that pardoning mercy might have an open way to flow to sinners, like the water from the smitten rock; and the agonies of those slaughtered victims were an imperfect type of the agonies of the soul of Jesus, in the garden and on the cross.

The smiting of a flinty rock, for the purpose of obtaining water, was a scheme of the Divine Mind, whose ways are higher than our ways, and his thoughts than our thoughts. It was certainly the last place to which Moses would have gone for water; and he might have expected the stroke to elicit sparks of fire, rather than cool refreshing streams. What eye had not seen and ear had not heard, either of men or of angels—what had not entered into the heart of any created being to conceive, terrestrial or celestials—was, that the smiting of the Shepherd should save the sheep; that the condemnation of the just should bring the unjust to God; that the making of Messiah a curse should secure infinite blessings to mankind; that the poverty of Jesus should enrich us, and his death raise us to life eternal. Consuming flames of Divine indignation might have been expected to flash upon the guilty world from every wound of the thorns, the nails and the spear, in the sacred person of Emmanuel; but, to the astonishment of men and angels, a tide of love and mercy ran freely from every bleeding vein, to wash away the guilt and pollution of human crimes, according to the determinate counsel and immutable promise of our God.