Chapter VII: Introduction (6)

“One Mediator.” There is no choice. You must accept of him, or remain unreconciled, and be cast into hell. Israel found but one path through the Red Sea; the church shall never find more than one way to the heavenly Canaan. It is only by faith in the “One Mediator,” that you can obtain the favor of the “One God.” He is the elect and beloved of the Father, the appointed medium of man’s approach, the designated channel of God’s communication. “Neither is there salvation in any other.” No other has been provided. No other is suited to our necessities. O sinner! come through this “new and living way!” Christ invites your confidence.

“Venture on him; venture freely;
Let no other trust intrude!
None but Jesus, none but Jesus,
Can do helpless sinners good.”

These glorious truths, we cannot read too often, or meditate too much. They represent to us the great evil of sin, the infinite mercy of God, the inflexible character of the law, and the incalculable preciousness of the gospel. Such is the Father’s estimate of the Mediator, that he will be reconciled to sinners only through his blood. He is well pleased with his Son, and well pleased with all who seek him through his Son, and nothing is more offensive to him than the rejection of his Son. May these remarks preserve you from despair under a sense of your guilt and wretchedness; drive you from all false refuges to the cross, with a penitent and grateful heart; induce you to trust; not in your own strength, or wisdom, or righteousness, but in the adorable name of Jesus; to live a life of faith in him, of love towards him, and of patient waiting for his mercy unto eternal salvation!

If you are already partakers of these blessings, how transcendent is your privilege! “Ye are come unto mount Zion, the city of the living God, the heavenly Jerusalem; and to an innumerable company of angels; and to the spirits of just men made perfect; and to the general assembly and church of the first-born, which are written in heaven; and to God, the judge of all; and to Jesus, the Mediator of the new covenant; and to the blood of sprinkling, that speaketh better things than that of Abel.” Follow the Captain of your salvation. Cleave to him in the fire and the flood. Turn not aside to the lying vanities of the world, lest you drink the cup of its eternal sorrows. Remember that those who suffer with the crucified shall reign with the glorified; that such as are faithful unto death shall receive the crown of life. Be careful to “keep the unity of the spirit in the bond of peace.” Endure unto the end, and ye shall be saved.

“Now the God of peace, that brought again from the dead our Lord Jesus, that Great Shepherd of the sheep, through the blood of the everlasting covenant, make you perfect in every good work, to do his will, working in you that which is well pleasing in his sight, through Jesus Christ our Lord, to whom be glory for ever and ever.” Amen.

SERMON VI. THE LIVING REDEEMER.

“_Oh that my words were now written_! _oh that they were printed in a
book_! _that they were graven with an iron pen and lead in the rock
for ever_! _For I know that my Redeemer liveth_, _and that he shall
stand at the latter day upon the earth_: _and though after my skin
worms destroy this body_, _yet in my flesh shall I see God_: _whom I
shall see for myself_, _and mine eyes shall behold_, _and not
another_; _though my reins be consumed within me_.”—Job xix. 23–27.

IT is the common opinion of learned divines, that Job was an ancient prince in some part of Arabia, known in his day by the name of Uz. His three friends also—“Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite”—were neighboring princes. In their visit of condolence, they were accompanied by Elihu, who seems to have been a young man of extraordinary intelligence and virtue. The occasion of this visit was the apparent judgments of God upon the patriarch. They held a long controversy with him, in which they insisted that his unparalleled calamities and sufferings proved him the chief of hypocrites. Job as strenuously maintained his innocence and integrity, and argued that his providential afflictions were intended only for the proof and the improvement of his piety; and that when this purpose should be accomplished, he would come forth as gold purified from the furnace. God, answering out of the whirlwind, settled the dispute, deciding in favor of his servant Job; his three friends were required to offer sacrifice for their faults, and Job must pray for their forgiveness. Then the wheel of fortune turned in his favor, and he was restored to his former prosperity.

Job and his friends evidently had a clear understanding of the evil of sin, the wickedness of hypocrisy, the importance of the fear of God, and the doctrine of an allwise superintending providence; and knew how to approach Jehovah through sacrifice, in anticipation of the promised Messiah.

We shall offer a few general remarks on Job’s faith in a living Redeemer, as expressed in our text.

I. Our minds are struck with wonder and pleasure, in beholding the patriarchs and prophets of ancient times, moved by the Spirit of God, searching diligently for the person and grace of the Messiah; like miners, opening an entrance to a precious treasure, which is to redeem them and their brethren from bondage.

Job has no reference here to any temporal deliverer, nor to any other than the Messiah himself. He evidently saw what he needed, when he was speaking of the Daysman, the Umpire, one that might argue and settle the case between him and his Maker, one that might lay his hand alike on God and man. With the eye of faith, he saw the Messiah, setting one foot on the continent of eternity, and the other on the sea of human misery, and lifting up his hand and saying—“Time and eternity are mine! I am God, and beside me there is no Saviour!” Elihu also speaks of the same person, under the name of “a messenger,” “an interpreter,” “one of a thousand,” that might commune with both God and man, concerning atonement, and justifying righteousness, and deliverance from the pit of eternal destruction.

The promise of a Redeemer descended from Eden like a precious ark, containing, for all mankind, the bread of life, and the unsearchable riches of Divine grace. It was conveyed from the house of Adam to the house of Seth, from the house of Seth to the house of Noah, from the house of Noah to the house of Abraham, and thence down through successive generations to the time of Messiah’s advent. The patriarchs, before their departure, received from this ark invaluable spiritual blessings, and a passport to the everlasting city; but the ark itself they left behind for the benefit of their posterity, who found therein the balm of life, and died in the faith of a Saviour to come, according to the promise.

Job’s living Redeemer is none other than the promised “Seed,” that should “bruise the serpent’s head”—Jacob’s “Lion,” “stooping down” to the “new tomb hewn out of a rock,” aiming at the King of Terrors, and on the third morning leaping and “rushing upon the prey,” and becoming the plague of death, and the destruction of the grave—the “Jehovah-jireh” of Abraham—the “I Am,” who appeared to Moses in the burning bush—the “Wonderful,” the “Councillor,” the “Child-born,” and “the Everlasting Father,” predicted by Isaiah—Jeremiah’s “Jehovah our Righteousness”—the “Branch” and “Fountain” of Zachariah—the “Shepherd and Stone of Israel”—the “Shiloh,” to whom should be “the gathering of the people”—the “Governor,” who should “come out of Bethlehem”—Malachi’s “Sun of Righteousness”—Paul’s “Captain of our Salvation,” “bringing many sons to glory;” opening a tunnel under the river of his own sufferings, and the seas of human guilt and wo, through which his redeemed might go home to their Father’s house—Peter’s “Prince of Life,” “slain and hung on a tree”—John’s “Word,” that “was in the beginning with God, and was God;” but “was made flesh, and dwelt among us, full of grace and truth.”

II. The word here rendered Redeemer, is Goel in the original; and in the book of Ruth, is translated kinsman, one who has a right to redeem. The Redeemer is our near kinsman; for “he that sanctifieth, and they that are sanctified, are all of one; for which cause he is not ashamed to call them brethren.”

An individual in this country returned from India so rich that he conferred upon all his relatives an independent fortune. To us also a brother was born against the day of adversity, who is able to enrich us all with eternal riches. You know not what hardships your brother endured in the East, while gathering the wealth you now enjoy; but we know that our brother, “though he was rich, for our sakes became poor, that we through his poverty might be rich.”

When Naomi returned from the land of Moab, Elimelech, her husband, was dead, and the inheritance greatly involved in debt. According to the law of the tribes, the nearest kinsman of the deceased debtor was obliged to marry the widow, and redeem the inheritance, so as to retain it in the same tribe. The purchaser was sought in the land of Bethlehem. One was found, sufficiently rich, but unwilling. He preferred to take off his own shoes, before the elders, at the gate of the city, rather than stand in the shoes of his deceased brother. It was done, however, by another, of the name of Boaz. But who will stand in the place of sinners, who have forfeited all claim to the heavenly inheritance, and deserve eternal damnation? Let heaven and earth meet in council, and see who is able and willing to “redeem his brother, or give to God a ransom for him.” Earth replies—“There is no such person here.” All the angels around the throne answer—“There is none in the celestial city.” Search the streets of Jerusalem; go to the garden of Gethsemane; inquire on the hill of Calvary. Who is willing to die for sinners to-day? There is the tree. There is the executioner, with hammer and nails. Who will offer himself a sacrifice there, for the redemption of man? None but Jesus. None but Jesus was able; none but Jesus was willing. “Here am I,” said he; “if ye seek me, let these go their way.” And without the gates of Jerusalem, he honored the law, spoiled principalities, and redeemed his people. He suffered the curse in the sinner’s stead, and swallowed up all its plagues in himself. As your representative, he endured all the agony and ignominy you justly deserved. {132} And when you by faith lay hold of his atonement, you shall be made the righteousness of God in him—shall be dealt with, not according to your deserts, but according to his merit and his mercy. He was humbled that you might be exalted, impoverished that you might be enriched, bound that you might be released, punished that you might be spared, condemned that you might be acquitted, wounded that you might be healed, cursed that you might be blessed, and slain that you might live for ever.

III. Job’s faith anticipated a Living Redeemer. “I know that my Redeemer liveth”—is the Living One—he that has life, underived and independent, in himself—the agent and source of all life in the universe, who will at last quicken the dead.

The first woman was called Eve—that is, Life—because she was the mother of all living—the mother of him who is the life of the world. This was fulfilled four thousand years afterward in one of her daughters, a virgin, who brought forth a son, whose name is Jesus, Emmanuel, the Living God, the true God, and eternal Life. He is the Lord of life, and the life of all that believe. “Because I live, ye shall live also.” With the flame of one candle you may light many others, and the light of all is the same. Christ is the source whence all his people derive their light, the great central luminary of his church. “In him was life, and the life was the light of men.”

When the prophet stood in the valley of dry bones and prophesied, there was a wonderful agitation, and the bones came together, and formed themselves into skeletons, and sinews and flesh covered them, and each form was enclosed with a skin; but they were still dead, and it was not till the breath of God blew upon them, and kindled the flame of life within them, that they “stood up an exceeding great army.” So Christ is the resurrection and life alike of the soul and of the body. “He that believeth on him, though he were dead, yet shall he live.” He is the bread and the water of life. “He that cometh unto him, shall never hunger; and he that believeth on him, shall never thirst.” “He that hath the Son, hath life; and he that hath not the Son, hath not life.” “We are dead; and our life is hid with Christ in God; when Christ who is our life shall appear, then shall we also appear with him in glory.”

IV. The Living Redeemer of Job was to appear in this world. “He shall stand at the latter day upon the earth.”

A woman who is travelling, and has no money to bear her expenses, obtains credit on her husband’s account, who afterward passes that way, and discharges the obligation. So ancient saints went home to glory on credit: and in the fulness of time, Christ came and paid their debt; not by installments, but all at once; and the virtue of his own offering went up to the gate of Eden, and down to the end of the world. As on both sides of the altar of burnt-offering, were pipes, conveying the blood into the basins, till they were full; so the great altar on Calvary communicates with past generations, and generations yet to come; and the saving merit of the one sacrifice runs back to Abel and to Adam, and forward to the last believer.

Whom do I see in the garden yonder, in such agony of soul, prostrate in prayer, and sweating great drops of blood? Job’s Living Redeemer. Why is his heart thus wrung with anguish? Is there a dark register of sins in his conscience, like the fiery handwriting of God upon the wall? No, he has not a single crime to confess. He has done no iniquity, neither is guile found in his mouth. Why then does he suffer? He is bearing our griefs, carrying our sorrows, and receiving the chastisement of our peace. Behold him on the mountain, “wounded for our transgressions, and bruised for our iniquities.” “All we like sheep have gone astray; we have turned every one to his own way; and the Lord hath laid on him the iniquity of us all.” “He is brought as a lamb to the slaughter; and as a sheep before her shearers is dumb, so he openeth not his mouth.” “Who shall declare his generation?” Who shall give us his pedigree, his history, his character? Will none of the angels of heaven make the air of Calvary ring with the sufferer’s name? Behold! the darkened sun and quaking earth proclaim him God! Hark! he speaks—“I am the true God, and eternal life. I was set up from everlasting, from the beginning of the Creator’s way, or ever the earth was. When there was no depths, nor fountains of water; before the mountains were settled, before the hills was I brought forth; while as yet he had not made the earth, nor the fields, nor the highest part of the dust of the world. When he prepared the heavens, I was there; when he set a compass upon the deep; when he established the clouds above; when he strengthened the foundations of the deep; when he gave the sea his decree, that the waters should not pass his commandment; when he established the foundations of the earth; then I was by him, as one brought up with him; and I was daily his delight, rejoicing always before him; rejoicing in the habitable parts of his earth, and my delights were with the sons of men; and therefore I am here, hanging on the cross to-day!”

V. Job’s Living Redeemer was to deliver him from the power of death.

Job anticipated the coming of “the last enemy,” who should give his flesh to be food for worms. The Sabeans had taken away the oxen and the asses, and slain the servants with the edge of the sword. The fire had fallen from heaven, and burnt up the sheep and the shepherds. The Chaldeans had robbed him of his camels, and murdered his domestics. The whirlwind had killed his sons and his daughters in the house of their feasting. His body was covered with putrid ulcers, from head to foot. His best friends turned against him, and even his wife tempted him to “curse God and die.” But amid all his calamities, he saw another enemy, ready to assail his body, and drag it away to the tomb, and reduce it to dust and ashes. At the same time, his faith beheld the Messiah swallowing up death in victory. He saw the Son of Mary in the house of Jairus, where the lion had just slain his victim; and on the street of Nain, where he was taking the prey to his den; and at the grave in Bethany, where he was banqueting with worms in the joy of victory. Death could not stand before the Prince of Life. The spoiler yielded up his spoil. Christ sailed on the open channel like a man of war, delivering the hapless captives of the great pirate Death, to the astonishment and joy of the people, from Samaria to the borders of Tyre and Sidon. But on a certain day, ever to be remembered, as he drew near the ramparts of Sinai, all its batteries were opened upon him. He stood in the fire all night, and fought till he sweat great drops of blood. He threw himself between his friends and the fort, and sustained the shock of its heaviest artillery, which played upon him without intermission, especially the old cannon of Eden—“Dying thou shalt die”—until three o’clock in the afternoon of the next day, when he received a shot in the heart, and, crying, “It is finished!” gave up the ghost. The whole creation trembled when he fell, and was swallowed up in the horrible abyss. But on the morning of the third day, the earth was seized with new spasms, and he that was dead came forth to be the life of his people; and the cable of faith, the anchor of hope, and the sails of love, ascended with him from the deep, never to go down again. He is alive for evermore, and has the keys of hell and of death.

VI. Job speaks of the period of Messiah’s advent, under the term of “the latter day.” This may refer, either to the end of the Jewish dispensation, or to the end of the world.

Christ has already once appeared on earth, fulfilled the types and shadows, made an end of sins, and brought in everlasting righteousness; “and to them that look for him, he shall appear the second time, without a sin-offering, unto salvation.” “When the Son of man shall come in his glory, then shall he sit upon the throne of his glory, and before him shall be gathered all nations, and he shall separate them as the shepherd divideth the sheep from the goats.” Then shall God have finished his work in mount Zion, and the trumpets of the gospel shall cease to sound, and the great net shall be taken up from the sea, and the laborers in the vineyard shall receive their wages, and the tares shall be cast into the unquenchable fire.

Wonderful shall be the glory and the terror of that day; “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 obey not the gospel; who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power; when he shall come to be glorified in his saints, and admired in all them that believe.” What a glorious army shall attend him down the sky—myriads of his saints, and all the celestial powers and principalities! “Fire shall devour before him, and it shall be very tempestuous round about him. He shall call to the heavens above, and to the earth, that he may judge his people.” His throne shall be “like a fiery flame, and his wheels like a burning furnace.” He “shall descend with a shout, and the voice of the archangel, and the trump of God.” The sound of the trumpet on Sinai was long and loud, and “exceeding terrible;” but how much more powerful shall be the voice of “the last trumpet,” penetrating the cold ear of death, and awaking into immortality the dust of the grave! Then the Messiah shall not appear “as a root out of dry ground;” but shall stand forth before heaven and earth “in the glory of the Father, and of his holy angels;” in addition to the glory of his own person as God-man, and the glory of his work as Mediator. Before him, “the heavens shall pass away with a great noise, and the elements shall melt with fervent heat; the earth also, and the works that are therein, shall be burned up;” and death and hell shall deliver up their dead; and all men shall stand and receive their sentence from him who was an infant in Bethlehem—“a man of sorrows, and acquainted with grief”—condemned by Pilate, mocked by the multitude, and nailed upon the cross. This is Job’s living Redeemer, the resurrection and life of all who believe.

VII. Our text contains Job’s confession of faith. It is brief, but very comprehensive, and may be called an epitome of the gospel. Here we have the Divinity and the humanity of Christ, his work of redemption, his victory over death and hell, his second advent, and the resurrection of the dead.

The Athenians mocked when they heard of the resurrection of the dead; and the Sadducees greatly erred on this subject, “not knowing the scriptures, nor the power of God,” and many of the Corinthians imbibed the same poison of unbelief. But the patriarch of Uz thought it not “a thing incredible that God should raise the dead.” He firmly believed the doctrine, and gave it a prominent place in his confession. He knew that God is able to watch and preserve the dust of his saints; has his eye upon every particle, throughout all the periods of time; and through the Divine Mediator, “will raise it up at the last day.” This doctrine was to him a great consolation in his unparalleled afflictions. “Though my skin,” says he, “is a tissue of disease and corruption—yea, though my body sink into the earth, and be eaten up of the worms, and my very reins be consumed within me—yet in my flesh, in this same body, reorganized, reanimated, and made immortal from the tomb, I shall see God—shall see him for myself, with these self-same eyes.”

Yes, brethren; the souls and bodies of all the human race shall be reunited; and with our own eyes, we shall see the judge of quick and dead, with his fan in his hand, thoroughly purging his floor, gathering the wheat into his garner, and burning up the chaff with unquenchable fire. In that day, the tares and the wheat shall be for ever separated, and there shall be no more foolish virgins among the wise. “For we must all appear before the judgment-seat of Christ, that we may receive the things done in the body, according to that we have done, whether it be good or evil.”

How vast the difference between Messiah’s first and second advents! When he “tabernacled and dwelt among us,” he appeared “in the form of a servant;” but when he shall come again, he shall come as a judge, and “sit upon the throne of his glory;” and “all that are in their graves shall hear his voice, and come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.” “For the Son of man shall send forth his angels; and they shall gather out of his kingdom all things that offend, and them that do iniquity; and shall cast them into a furnace of fire; there shall he weeping and gnashing of teeth; then shall the righteous shine forth as the Sun in the kingdom of their Father.”

VIII. I call your attention to one other topic suggested by the text—the confidence with which Job speaks of his interest in the living Redeemer. “For I know that my Redeemer liveth.” It was not a mere conjecture. There was no doubt in the case. The patriarch had reached the assurance of faith; and so perfectly satisfied was he of the fact, that he expressed an intense desire that his words might be recorded on the most durable materials, that they might be read by generations to come.

How may we acquire the same confidence? What is the evidence of our interest in Job’s living Redeemer? The nature and effects of the change which has taken place in our hearts. You that “were sometime darkness, are now light in the Lord;” have been “called out of darkness into his marvellous light;” and can say—“One thing I know, that whereas I was once blind, now I see.” “The carnal mind is enmity against God;” but those that are born of the Spirit love God; and love and hatred are not so much alike, that you cannot tell by which principle you are governed. While the strong man armed kept the palace, his goods were in peace; but when a stronger than he came and cast him out, there was a warfare commenced between the old man and the new. You were formerly dead in trespasses and sins; but are now alive to God, through our Lord Jesus Christ. You were once destitute of faith in the Redeemer; but now you believe in him, and rely upon his righteousness alone, as the ground of your acceptance and salvation. How can you experience such a transformation, and know nothing of the matter? As well might the sick, when Christ healed them—as well might the blind, when Christ opened their eyes—as well might the dead, when Christ raised them to second life from the bed, the bier, or the grave—have been ignorant of the mighty change.

In the word of God, we have the testimony of many who had obtained the assurance of faith. “I know that my Redeemer liveth, and that he shall stand upon the earth at the latter day”—was the testimony of Job. “The Lord is my rock, and my fortress, and my deliverer, and the horn of my salvation, in whom I will trust”—was the testimony of David. “I will greatly rejoice in the Lord; my soul shall be joyful in God; for he hath clothed me with the garments of salvation; he hath covered me with the robe of righteousness”—was the testimony of Isaiah. “I know in whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day”—was the testimony of the apostle Paul. “We know that we are of God; we know that we have passed from death unto life; we know that when he shall appear, we shall be like him, for we shall see him as he is”—was the testimony of John, “the beloved disciple.”

“These things,” saith the apostle, “have I written unto you that believe in the name of the Son of God, that ye might know that ye have eternal life.” This is the design of God, in revealing his will to the church. We may—we should know that we have eternal life. “He that believeth on the Son of God hath the witness in himself.” But this assurance of faith is not a mere imagination of the brain. It is not founded on a vague notion of your being one of the elect, without any other evidence. It is not founded on a voice from heaven, bidding you be of good cheer, and go in peace, because your sins are forgiven you. It is founded on the fruits of the Spirit, and the testimony of Divine Revelation. True believers are “created anew in Christ Jesus, unto good works;” evincing the reality of their love to God by keeping his commandments.

Let us, therefore, give all diligence to make our calling and election sure. Let us examine ourselves, whether we are in the faith. Let us compare our religion with the precepts of the Bible, and the example of ancient saints. But as our hearts are so wicked and deceitful, let us not trust them, but pray to God for the aid of his Holy Spirit, in this important work of self-examination. Behold “the Sweet Singer of Israel,” praying—“Search me, O God, and try me; prove me, and know my heart.” The Holy Spirit has given you a rule by which you are to examine yourselves; and he works in you a conformity to that rule, and bears witness with your spirits that you are the children of God. In proportion to his operation upon the heart, will be the assurance of faith; and in proportion to the assurance of faith, will be your spiritual comfort and joy. The Lord grant us that “faith which worketh by love, and purifieth the heart!”

Are you stript of property, bereft of children, afflicted in body, forsaken of friends, persecuted and insulted by relatives? Think of Job, and of Job’s living Redeemer! Imitate the patriarch’s patience and confidence amid all the troubles and conflicts of life! Go your way until the end; for ye shall rest, and stand in your several lots at last!

SERMON VII. MESSIAH’S KINGDOM.

“_And in the days of these kings shall the God of heaven set up a
kingdom_, _which shall never be destroyed_: _and the kingdom shall
not be left to other people_, _but it shall break in pieces and
consume all these kingdoms_, _and it shall stand for ever_.
_Forasmuch as thou sawest that the stone was cut out of the mountain
without hands_, _and that it brake in pieces the iron_, _the brass_,
_the clay_, _the silver_, _and the gold_; _the great God hath made
known to the king what shall come to pass hereafter_; _and the dream
is certain_, _and the interpretation thereof sure_.”—Dan. ii. 44, 45.

IN these words we have a prophetic description of the kingdom of Christ, as the fifth empire that should arise after the date of this prophecy. The wonderful image which so troubled the king of Babylon in his dream, and occasioned him so much solicitude when he awoke, denoted four of the great empires of the world. The head of gold represented the Babylonian empire; the breasts and arms of silver, the Medo-Persian empire; the belly and thighs of brass, the Grecian empire, under Alexander the Great; the legs and feet of iron, the Roman empire in its strength and glory; and the ten toes of mingled iron and clay, the same empire in its divided and enfeebled state. The last circumstance was intended to denote the same thing as the ten horns on the head of the Beast in the book of Revelation. As iron is firm and strong, and able to bruise and break all materials of a softer quality; so the Roman empire once crushed beneath its power all other kingdoms, and dictated laws to the world. As the beast with iron teeth trampled and rent to pieces all that came in its way; so the Roman tyrant, like a lion among the lambs of the flock, tore and devoured the followers of the meek and lowly Jesus.

The kingdom of Christ is represented under the figure of “a stone cut out of the mountain without hands:” that is, without human agency—without any wisdom or power of man, but by the Spirit of God; smiting the feet of the image, and shattering it into fragments; then becoming a great mountain, and filling the whole earth. In the history of Christianity we have the counterpart of the emblem. Messiah appeared in the form of a servant; born of a poor virgin, in the despised town of Bethlehem; lived a life of poverty, persecution, and various sorrow, from the manger to the tree; died the most painful and ignominious of deaths, even the accursed death of the cross; but rose from the dead on the predicted morning, the morning of the third day; commissioned his apostles, the fishermen of Galilee, to “go into all the world, and preach the gospel to every creature;” ascended on high, and sent down the Holy Spirit, the promised Comforter, to give energy and efficacy to the word, to prove its divinity, and convince and save mankind. The apostles immediately commenced their work; persevered in the divine employment; were prospered by the power of God; and the stone, rolling forth from Mount Zion, and raising a dust which darkened the very heavens, smote the feet and legs of the image, until it shook, and the earth trembled around it; and that stone is still rolling on, and shall crush and demolish the image, and grind it to powder, and scatter it to the winds of heaven; and shall increase, till it becomes a great mountain, and fills the whole earth for ever.

In speaking of the accomplishment of this prophecy, we will notice—its certainty, its attendant glory, and the nearness of its approach.

I. The certainty of the accomplishment of this prophecy is founded, _first_, on the Father’s promise to the Son, made on the express condition of his pouring out his soul unto death. “I the Lord have called thee in righteousness, and will hold thy hand, and will keep thee, and give thee for a covenant of the people, for a light of the Gentiles, to open the blind eyes, to bring forth the prisoners from the prison, and them that sit in darkness out of the prison-house.” Christ’s universal dominion is the promised reward of his sufferings, and the Father speaks as if he intended to raise his wages. “Thus saith the Lord; It is a light thing that thou shouldst be my servant, to raise up the tribes of Jacob, and restore the preserved of Israel; I will also give thee for a light of the gentiles, that thou mayest be my salvation unto the ends of the earth.” “Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession.” Such is the promise. All nations shall come and worship before him. All that the Father hath given shall come unto him, and the gates of hell shall not prevail against them.

The certainty of Messiah’s universal dominion is founded, _secondly_, on his perfect qualification to accomplish the work which the Father hath given him to do. “No one knoweth the Father,” in all the perfection of his nature, all the wisdom of his counsels, and all the immutability of his purposes, “but the Son; and no one knoweth the Son, but the Father,” as he alone is of the same essence, and exhibits the same attributes. Christ is “God manifest in the flesh;” “the brightness of the Father’s glory, and the express image of his person.” None but a divine person could give, and none but a divine person could receive, such a privilege as is here promised. None but a divine person could be competent to the eternal redemption of countless millions of the human race. Christ “is the true God, and Eternal Life”—“the Faithful Witness, the First Begotten from the dead, and the Prince of the kings of the earth”—“the Alpha and Omega, the Beginning and the Ending, the First and the Last”—“the Root and the Offspring of David, and the Bright and Morning Star”—“Over all, God, blessed for ever.” These are Messiah’s titles, which evince his equality to the work which he has undertaken—the salvation of the world, and the subjugation of all things unto himself. He is able, not only to set up his kingdom, but also to establish it for ever. It shall never be destroyed, nor left to other people; but shall break in pieces and destroy all other kingdoms, and the kingdoms of this world shall become the kingdom of our God and of his Christ.

Take courage, ye fearful saints! Your king is the Almighty God. He shall conquer all your enemies. The victory of Calvary is the pledge and earnest of his universal dominion. You shall soon be more than conquerors, through him that hath loved you, and given himself for you. He is able to protect you against the combined powers of earth and hell. Omniscient, he is well acquainted with all the plots of his enemies; Almighty, he can at any moment frustrate them. The prince of darkness, with all his hosts, cannot impede the progress of his kingdom. In all their councils, he is present, hearing their deliberations and discovering their malice. He overturns their schemes, or employs them for the accomplishment of his own gracious purposes. “His counsel shall stand, and he will do all his pleasure.” Too wise to err, and too powerful to be overcome, he marches in the van of battle, and will never forsake his soldiers. The very sight of his helmet and his plume is victory to his followers, and death to his foes.

Courage, ye friends of Zion! “Lift up your hearts and rejoice, for your redemption draweth nigh.” Take the whole armor of God; quit you like men; be strong; for the decisive conflict is at hand. Behold your General, clothed with a garment white as snow, girt about the loins with a golden girdle, his feet as fine brass burning in a furnace, his countenance as the sun shining in his strength, his eyes as a flame of fire, his voice as the sound of many waters, a sharp two-edged sword proceeding out of his mouth, seven stars in his right hand, and at his girdle the keys of death and hell. This is the Captain of your salvation, of whom the Evangelical Prophet inquires—“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?” This is Emmanuel; mighty to conquer, and mighty to save. Who can stand before the glory of his power? Who can hinder the universal triumph of his cause? The government shall be upon his shoulder, and he shall reign for ever and ever.

What has been said is deemed sufficient to show the certainty of Messiah’s universal empire. The promises of the Father to the Son are so many drafts of immense amount, upon the bank of heaven, which will be paid without discount at the appointed time; and the character of Christ is a sufficient guarantee that he will carry forward to its completion the work which he has begun. Having secured a title to the kingdom by his sufferings, he shall certainly come, and take possession, and reign for ever. The gospel is a lever, whose fulcrum is the Rock of Ages, and it shall yet lift our fallen world to heaven. Balaam knew that his curses could not injure Israel, whom Jehovah had blessed. The kingdom of Messiah is mightier than Moab. The people beloved of the Lord shall prosper in spite of their enemies—as gardens by the rivers, and willows by the water-courses. “There shall be a handful of corn,” not a sackful, only so much as the sower may hold in his hand—not on the bank of the Nile, nor in the valley of the Jordan, but “on the top of the mountain”—the wild, high, rocky, uncultivated mountain; “the fruit thereof shall shake like Lebanon,” and the wind shall carry the seed to the uttermost parts of the earth, and young Lebanons shall grow up everywhere, and even the barren rocks and sands of Arabia shall become as the garden of God. It was but a handful of the seed of the kingdom, which Peter cast abroad on the day of Pentecost; it was but a handful he sowed in the house of Cornelius, the captain of the Italian band; but it soon spread throughout Judea, and even to the isles of the sea, so that nothing was more manifest or more abundant than its fruit. But the prevalence of Christ’s millennial kingdom shall be still more rapid and glorious; and “from the rising to the setting of the sun, his name shall be great among the Gentiles.”

Already the church is singing—“Gird thy sword upon thy thigh, O thou Most Mighty; and in thy majesty, ride prosperously, because of truth, and meekness, and righteousness. Thine arrows are sharp in the hearts of the king’s enemies, whereby the people fall under thee.” The song has reached the ear of the Prince of Darkness, and he “hath come in great wrath” to the battle, “for he knoweth that he hath but a short time.” He knows that “the Desire of nations” is come; and that his kingdom, already begun, shall be established for ever, and extend from sea to sea, till the knowledge of his glory and the victories of his grace shall cover the earth. He sees the Stone rolling against the idols of India, and Africa, and the islands of the sea, and feels his kingdom shake beneath its progress. He sees the Bramins, the Karens, the worshippers of Juggernaut and the Ganges, plucked as brands out of the burning. He trembles to anticipate the announcement—“The kingdoms of this world are become the kingdom of our Lord and of his Christ!” He beholds the mighty angel, with the keys of the bottomless pit, and a great chain in his hand, descending from heaven, to bind him in his prison. He hates the church, with her various benevolent enterprises; for he sees in them the artillery of Heaven, playing upon his fortresses of infidelity, and idolatry, and vice—the enginery of God, setting up a kingdom which shall consume all others, and stand for ever. “The dream is certain, and the interpretation thereof is sure.”

II. We call your attention to the glory of Messiah’s universal reign. It includes three things; the victory obtained, the blessings bestowed, and the duration of the kingdom. Let us consider them distinctly.

_First_. The victory obtained. Here we behold the “stone cut out of the mountain,” rolling down the steep, rushing and leaping toward the great image, and smiting and breaking its feet of iron and clay, so that it falls like Dagon before the ark. And still the Stone, instinct with the power of God, and increasing in size and velocity, keeps rolling to and fro, bounding and rebounding, till it grinds the fallen image to powder, and scatters it as the dust of the summer thrashing-floor. It is endued with perpetual motion; keeping up a constant action and reaction, crushing whatever opposes its progress, and growing to such a magnitude as shall shortly fill the whole earth. This is the salt of Galilee, seasoning the nations—the leaven of Jerusalem, spreading through the world. This is the victorious reign of Christ, from the Tiber to the Thames, from the Euphrates to the Ganges, from Britain to Japan, from sea to sea, and from pole to pole. This glorious conquest is to be obtained by “the sword of the Spirit, which is the word of God;” in connection with the vast machinery of Divine Providence, all the wheels of which are under the direction of Jesus the Christ. It is a victory over Satan, by bruising his head; a victory over sin, by destroying its power; a victory over death, by swallowing it up for ever. Emmanuel has already successfully engaged all these foes; and having routed them on Calvary eighteen hundred years ago, he still pursues their flight; and shall not turn again, till he has trampled “the last enemy” under his feet.

Satan is the prince and the god of this world. In the management of his affairs, he employs a policy similar to that of the Sultan of Constantinople, who sets up many pashas or governors under him, as the Pasha of Egypt, the Pasha of Aleppo, the Pasha of Damascus, all possessing the same despotic spirit, and carrying out the same tyrannical measures. The devil has established a great number of pashas throughout his dominion. Three of them are described by the Revelator, as unclean spirits, like frogs; one of them issuing from the mouth of Satan himself, representing undisguised Paganism; another from the mouth of the Beast, representing a persecuting civil power; the third from the mouth of the False Prophet, representing abominable and damnable heresies. But these shall all be conquered; these, and every other enemy of Messiah upon earth. Jewish impenitence and unbelief, which, for a period of eighteen centuries, has ruled with an absolute sceptre the lineal descendants of Abraham, shall be overcome. Mohammedism, the “king of fierce countenance, understanding dark sentences,” that has reigned over so large a portion of the world, practicing and prospering, deceiving millions of souls, and destroying the holy people, shall be broken without hand, and his kingdom shall come to naught. The drunken harlot of Rome, riding on her scarlet beast, that is, a cruel and persecuting civil government, and making all nations drink of the wine of her fornication, shall be obliged to drink the wine of the wrath of Almighty God; and all the saints shall clap their hands at her overthrow, and shout hallelujah to the Captain of their salvation. And all those Protestant pashas of Satan, who would undermine the gospel by denying its peculiar and fundamental doctrines—such as the Divinity of Christ, the merit of his sacrifice, the excellency of his offices, the personality and work of the Holy Spirit—and even the existence of his own infernal majesty, shall be destroyed by the brightness of Emmanuel’s coming, when he shall appear in the glory of his millennial kingdom. Then shall the song of the heavenly host break once more upon the ear of Zion—“Arise, shine, for thy light is come, and the glory of the Lord is risen upon thee!” And “the Gentiles shall come to her light, and kings to the brightness of her rising.” “Her sons shall come from far, and her daughters shall be nursed at her side.” “The glory of the Lord shall be displayed, and all flesh shall see it together.”

_Secondly_. The blessings bestowed. Christ “hath ascended on high, and received gifts for men; yea for the rebellious also, that God may dwell among them.” The celestial reservoir is full; and the golden pipes are laid, for conveying the waters of life to every soul of man; and the time shall yet come, when all shall know the Lord, from the least to the greatest. The gospel salvation shall be an ocean, spreading over the whole earth; and there shall be no more ebbing and flowing of the waters, but a continual full tide from shore to shore. The Chinese, the Hottentot, and the American Indian, shall be as thoroughly instructed in Divine things as the Welshman; and the Welshman shall be seven times more intelligent than now. And this universally prevalent knowledge of Christ shall be, not merely nominal and theoretical, but experimental and practical. It shall be a “faith unfeigned,” “of the operation of God,” “working by love, and purifying the heart.” The light of the gospel shall be “as the sun shining in his strength,” scattering all clouds from the face of the world, and the moon and the stars shall be lost in its effulgence. Living waters shall flow out from the spiritual Jerusalem in summer and winter; neither frozen by the cold, nor evaporated by the heat. Like the deluge of Noah, they shall cover the mountains; but they shall save, and not destroy, all whom they shall overwhelm. “In that day, there shall be one Lord, and his name shall be one;” and he “shall be king over all the earth.” The cause of Christ shall be pre-eminent in the estimation of mankind. The duties and interests of Christianity shall constitute no secondary concern. “The mountain of the Lord’s house shall be established in the tops of the mountains, and exalted above the hills, and all nations shall flow unto it.”

Among the blessings of this happy period, shall be that of a universal and everlasting peace. There shall be no more contention and bloodshed upon earth. “Nation shall no more lift up sword against nation, neither shall they learn war any more.” The arsenals shall empty their contents into the foundries and blacksmith-shops, and the weapons of war shall be converted into scythes and plowshares. O, glorious day! when heaven shall be seen upon earth, and earth itself shall seem like heaven! Behold the ferocious wolf dwelling with the gentle lamb; the furious leopard lying down with the innocent kid; the cow and the bear feeding in the same pasture; the infant leading the lion by the mane, and playing upon the den of the adder and the asp; and no disposition to hurt or destroy. These are the scriptural emblems of that blessed peace. Holiness and happiness, more united than David and Jonathan, more inseparable than Ruth and Naomi, hand in hand, two heavenly twins, shall go singing over the world. All envy and jealousy and hostility, whether of nations, of churches, or of individuals, shall perish before Messiah’s kingdom, as perished the image in the vision before that wondrous stone.

_Thirdly_. The duration of the kingdom. This is the crowning circumstance of its glory. It “shall not be destroyed, nor left to other people.” Its enemies, however numerous and mighty, cannot overthrow it; and it “shall stand for ever.” Where now are the illustrious empires of Babylon, and Persia, and Greece, and Rome? Where are the Pharaohs, the Ptolemies, the Alexanders, the Cæsars, the Napoleons, whose voice terrified nations, and whose tread shook the world? Where—with all their power and splendor, their iron sceptres and golden crowns? Gone; mouldering in the dust; and their magnificence nourishes the worm. They are utterly demolished, and shall rise no more. But the King of Zion liveth through all time, and is himself “the Father of Eternity,” “the Alpha and Omega, the Beginning and the Ending, the First and the Last.” “His kingdom is an everlasting kingdom, and of his dominion there shall be no end.”

III. Let us consider the nearness of its approach. The language of prophecy, viewed in connection with the signs of the times, will lead us to the conclusion that it is nigh at hand, even at the door.

Many learned divines are of opinion that Popery and Mohammedism, the Antichrists of the east and the west, must fall about the year 1866. This notion is founded on the following words: “From the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and threescore days—Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days.” {148} Different writers on the prophecies, however, differ in opinion concerning the times of their fulfilment. All these speculations are very uncertain, if not utterly unprofitable. What matters it, if our watches do not exactly agree? We all know that the night is far spent, and the day is at hand, and the magnitude and importance of our duty requires prompt and earnest attention.