War Inconsistent With The Religion Of Jesus Christ Part 10

The interpretation of the symbols of the four great empires by the prophet Daniel fully confirms this idea. In first describing the vision to Nebuchadnezzar he says: "Thou sawest till that a stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and brake them to pieces. Then was the iron, the clay, the bra.s.s, the silver, and the gold, broken to pieces together, and became like the chaff of the summer thres.h.i.+ngfloors; and the wind carried them away, that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth." The prophet thus interprets the vision: "And in the days of these kings shall the G.o.d 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 bra.s.s, the clay, the silver, and the gold; the great G.o.d hath made known to the king what shall come to pa.s.s hereafter."

Thus we see that the kingdoms of the world by not submitting to the kingdom of our Lord, but by making war with the Lamb, are devoted to awful destruction, for the Lamb will overcome them. His kingdom will stand, for it is an everlasting kingdom; and of his dominion there shall be no end. The gospel dispensation (or the kingdom of heaven) must remain forever, as it is governed by the same spirit which prevails in the eternal fountain of blessedness himself. It is therefore emphatically called the kingdom of G.o.d not only in distinction from the kingdoms of this world but in distinction from all the other dispensations of the church. It is not of this world; it is the kingdom of heaven,--the reign of righteousness, peace, and joy in the Holy Ghost.

2. If the Mediator's kingdom is not of this world, but spiritual, heavenly, and divine, and the kingdoms of this world are opposed to it, then we may infer that the kingdoms of this world must belong to the kingdom of Satan. There are but two kingdoms in our world. At the head of one is the Mediator, and at the head of the other is Satan. Satan is the G.o.d of this world and reigns without a rival in the hearts of the children of disobedience. He is the prince of the power of the air. All the kingdoms of this world and the glory of them are given to him[5]

until the time that G.o.d shall write up the nations and make inquisition for blood. Then the great battle of G.o.d Almighty will be fought, and the beast and the false prophet will be cast into a lake of fire; and Satan will be bound a thousand years; and the saints will take the kingdom and possess it; and wars shall cease from under heaven. After the thousand years Satan will again be let loose, "and shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea." "And the devil who deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever." Thus it appears that Satan is the mainspring of all warlike powers, and when he is bound wars will cease; but as soon as he is again let loose they will rage. The writer is sensible that this will be a very unpopular doctrine with the men of this world, and with those worldly Christians who are struggling and teasing and panting for the profits and the honors of this world. If it is a fact that the nature and laws of the Mediator's kingdom are diametrically opposite to the kingdoms of this world, then the inference is irresistible that the kingdoms of this world belong not to the kingdom of our Lord but to the kingdom of Satan; and however unsavory the truth may be, it ought not to be disguised. Satan is the strong man, but the Mediator is the stronger, and he will bind him and spoil his goods. The Son of G.o.d was manifested that he might destroy the works of the devil. When he shall destroy the rage of the nations and the tumult of the people, then Satan's goods will be spoiled. When Satan is cast into the bottomless pit, tumult and war will retire with him back to h.e.l.l; and instead of the blast of the trumpet and the groans of the dying will be heard the shouts of the saints and the songs of the redeemed. Then will be "heard as it were the voice of a great mult.i.tude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia, for the Lord G.o.d Omnipotent reigneth."

3. If the Mediator's kingdom is not of this world, and the kingdoms of this world are under Satan's dominion, then we may infer the great impropriety of the subjects of the Mediator's kingdom using the weapons of this world and engaging in tumults, wars, and fightings. "Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews." The Jews expected in their Messiah a temporal prince; but because his kingdom was not of this world they crucified the Lord of life and glory. Had he only appeared in the pomp of this world and in the splendor of a temporal conqueror to vanquish the Romans who were in possession of their earthly Canaan and oppressing their nation, they would immediately have rallied round his standard and followed him to earthly conquest and glory. He was apparently too inattentive to their rights and liberties (which the patriots of this world now emphatically call their dearest interests). They said, "If we let him alone, all men will believe on him; and the Romans shall take away both our place and our nation." It may be asked, Why were the Jews apprehensive, if all men should believe on him, the Romans would take away both their place and their nation? The answer does not appear difficult. They doubtless perceived that both his life and precepts directly opposed rendering vengeance to their enemies; and, on the contrary, demanded nothing less than love to their enemies, good for evil, and blessing for cursing.

This they could not endure, as it directly opposed their carnal desires and filled them with malice against the Prince of Peace. They might, with much greater propriety than any nation under the gospel light, have said, "Shall we imbibe this pusillanimous spirit of doing good to those who oppress us and tamely bend our necks to the yoke of tyranny and suffer our dearest interests to be wrested from us without once making a struggle to defend them? Rather, let us arise and fight manfully, and defend our liberties or die gloriously in their vindication." We say they might, with much greater propriety, have made these declarations than any under the light of the gospel, because they considered themselves under the Mosaic dispensation which had fully tolerated them not only in defensive but offensive war. But when they perceived that the doctrines of the Mediator were calculated to disannul their dispensation and extinguish their carnal hopes (notwithstanding his credentials were divine), their malice was kindled against him, and their vengeance was not satiated until they wreaked their hands in the blood of the Son of G.o.d. And we may confidently expect that wherever the same Spirit of Christ lifts up a standard against the same carnal policy and temporal interest there will follow the same spirit of envy, persecution, and revenge which was manifested against the Lord of life and glory. If any man (no matter who) will live G.o.dly in Christ Jesus, he shall suffer persecution. The Spirit of Christ is the same now that it was then, and the world is the same, the carnal heart is the same, and the great adversary of souls is the same. Only let it be styled "patriotic" to persecute the followers of the Lamb of G.o.d, and we should soon see the heroes of this world drunk with the blood of the martyrs of Jesus; and probably many would be as conscientious as Paul was while breathing out threatenings and slaughter against the disciples of the meek and lowly Jesus. It is not impossible that when the witnesses[6]

are slain, their crime may be a refusal to use carnal weapons in defense of their country.

As it is a matter of great practical consequence to know whether the subjects of the Prince of Peace are authorized in any case under the gospel dispensation to use carnal weapons or not, we propose in this inference to be a little more particular. Although it is supposed that the Lord Jesus Christ acted in a threefold capacity,--as G.o.d, Man, and Mediator,--yet we have never heard it questioned by Christians that all his conduct as man was to remain a perfect example for his brethren, and all his precepts a perfect rule for their duty. As his kingdom was not of this world, he did not intermeddle with the governments of this world; he only submitted to all their laws which were not contrary to the laws of his heavenly Father. He was meek and lowly; so little did he possess of this world that he had not where to lay his head. He went about continually doing good. He was full of compa.s.sion even to his enemies. He wept over Jerusalem. He was finally "brought as a lamb to the slaughter, and as sheep before their shearers are dumb, so he opened not his mouth." When he was reviled he reviled not again, but committed himself to him who judges righteously. He prayed for his murderers and apologized for his persecutors, saying, "Father, forgive them, for they know not what they do." As the church under a former dispensation had divine authority for engaging in war, it is important to ascertain whether this authority was abrogated under the gospel dispensation or not.[7] That many things have been tolerated under one dispensation of the church and prohibited under another, most Christians allow. That the preceptive will of G.o.d is to be our only rule of duty, few Christians deny. The knowledge communicated to us of the preceptive will of G.o.d to his church, under the first dispensation, is very limited. We find, however, no authority for taking the life of man in any case, not even for murder; but, on the contrary, a sevenfold vengeance was p.r.o.nounced upon him who should slay the murderer. Under the patriarchal dispensation he that shed man's blood by man was his blood to be shed.

In this, defensive war was tolerated. Under the Mosaic dispensation, not only defensive but offensive war was tolerated, and not only _war_ was permitted, but _retaliation_, as, "an eye for an eye"; "a tooth for a tooth"; "life for life," etc.

The question to be decided is whether these regulations are still in force, or whether they were disannulled by the gospel dispensation. The life and precepts of our Lord and his disciples while under the unerring guidance of his spirit must be our only authority in this inquiry. That many things were done away by the gospel dispensation, none will deny who believe the gospel. The ceremonial part, which was only a shadow of good things to come, vanished away when the substance appeared; and not only the ceremonial part was abolished, but many other practices.

Polygamy was permitted under the law, but forbidden under the gospel.

Divorce was allowed under the Mosaic but prohibited under the gospel dispensation, except in the case of adultery. Under the Mosaic dispensation the penalty for wh.o.r.edom was stoning to death. This penalty was not enforced under the gospel dispensation, as may be seen in John viii. 11. That all kinds of war, revenge, and fighting were utterly prohibited under the gospel dispensation we think appears evident not only from the life of our glorious Mediator but from his express precepts. "Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews." No comment can add force to this pa.s.sage, for it is apprehended that no language can be more explicit against defensive war.

In Christ's Sermon on the Mount he quoted a pa.s.sage from Exodus, "Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: but I say unto you, That _ye resist not evil_: but whatsoever shall smite thee on thy right cheek, turn to him the other also." The force of this pa.s.sage has generally been obviated by saying that we are not to take all the words of our Lord literally. Although this is admitted, yet we are absolutely bound to take the spirit of every word, if we can understand them, by comparing the Scriptures with the Scriptures. That the spirit of this pa.s.sage is directly opposed to the one our Lord quoted from Exodus, we think cannot fairly be denied; and, of course, it disannulled it, for he who had power to make laws under one dispensation had power to abrogate them under another.

The blessed Mediator did, in the most explicit manner, command his subjects to love their enemies and render good for evil. This command we are of opinion is totally incompatible with resisting them with carnal weapons. He says, "But I say unto you which hear, Love your enemies, do good to them which hate you, and pray for them which despitefully use you." Let us for one moment compare this precept with defensive war and see if it can consistently be put into practice. Suppose our country is invaded and a professed disciple of the Prince of Peace buckles on the harness and takes the field to repel by the point of the sword his enemy. He advances amidst the lamentations of the wounded and the shrieks of the dying to meet his foe in arms. He sees his wrath kindled and his spear uplifted, and in this trying moment he hears his Lord say, "Love your enemy and render to him good for evil"; and his kindness to him is like Joab's to Amasa; he thrusts him through the heart and hurries him to the awful tribunal of his Judge, probably unprepared.

Dear brethren, be not deceived; for G.o.d is not mocked. Who amongst our fellow-men would receive the thrust of a sword as an act of kindness?

Only let conscience do its office, and there will be no difficulty in deciding whether defensive war is inconsistent with the gospel dispensation or not. Carnal and spiritual weapons will no more unite under the gospel dispensation than iron and miry clay.

Our very salvation depends on being possessed of a spirit of forgiveness to enemies. "If ye forgive not men their trespa.s.ses, neither will your Father forgive your trespa.s.ses." If men invade our rights and trespa.s.s upon our privileges, is it forgiveness to repel them at the point of the bayonet? The honest Christian will find no difficulty in conscientiously deciding this question, notwithstanding he may be slow of heart in believing all that is written.

All the conduct of our Lord had meaning to it, and much of it was with an express view to teach his disciples by way of example. A little before he was betrayed, he ordered his disciples to take swords. The object of this must have been either to use them for defense, or for some other purpose. The event proves that they were not taken for self-defense. The question then is, For what were they taken? The event appears fully to answer the question, viz.: To prohibit, by way of example, the use of them for self-defense in the most trying situation possible. If any situation would justify self-defense with carnal weapons, it must have been the situation in which our Lord and his disciples were placed at the time he was betrayed. They were in a public garden, and they were a.s.saulted by a mob, contrary to the statutes of the Romans and the laws of the Jews; and the object was to take his life. This the disciples knew, and Peter judged it a proper time for defense, and drew his sword and smote a servant of the High Priest and cut off his ear. As our Lord's kingdom was not of this world, he would not suffer his subjects to use the weapons of this world in any situation. He therefore healed the wound they made and rebuked Peter for his mistaken zeal. "Then said Jesus unto him, Put up again thy sword into his place: for all they that take the sword shall perish with the sword. Thinkest thou that I cannot pray to my Father, and he would presently send me more than twelve legions of angels?" Here we see that our Lord not only forbade his disciples to use the sword in self-defense, but added a dreadful penalty to transgressors,--"all they that take the sword shall perish with the sword." The disciples did not then fully understand that his kingdom was not of this world. As soon as they were prohibited using the weapons of this world they all forsook him and fled.[8]

The apostle James, in his epistle to the twelve tribes of Israel which were scattered abroad, asks them this question: "From whence come wars and fighting among you? come they not even of your l.u.s.ts that war in your members? Ye l.u.s.t, and have not: ye kill, and desire to have, and cannot obtain: ye fight and war, and yet ye have not." "Ye adulterers and adulteresses, know ye not that the friends.h.i.+p of the world is enmity with G.o.d? whosoever therefore will be a friend to the world is an enemy of G.o.d." From this we think it evidently appears that the warlike spirit of the world is directly opposed to G.o.d. The G.o.d of this world works effectually in the hearts of the children of disobedience and stirs up their l.u.s.ts which war in their members and hurries them on to acts of cruelty, revenge, and fighting.

This subject is of so much practical consequence that it requires a few observations in reply to some of the arguments of worldly and unenlightened Christians in favor of using carnal weapons. It is said that government is an ordinance of G.o.d which exists throughout his vast dominion. In heaven above there are angels and archangels; and upon earth there are magistrates and powers; and in h.e.l.l there is the prince of devils. That G.o.d in his holy providence has so disposed of events that governments of some kind or other do exist in all parts of his dominion, none but skeptics will deny. But who would pretend that the governments in heaven and h.e.l.l are not diametrically opposite? One is the spirit of peace and love, and the other, rebellion and war. Perhaps the manifestation of these different spirits here on earth may fairly be the dividing line amongst its inhabitants, and show to which kingdom they belong. They say all powers are ordained of G.o.d. Thus far they are correct, but it is apprehended that they do not make a proper distinction between the ordination of G.o.d and his preceptive will for man. So far as the former agrees with the latter, it is a rule of duty and cannot be any further. One is the rule of G.o.d's own procedure (if the expression is proper), and the other the rule of action for his creatures; but the counsel of G.o.d and his laws for man are often diametrically opposite. It is not improbable that this is part of the mystery of G.o.d which will, by and by, be finished.

The Lord Jesus Christ was delivered by the determinate counsel and foreknowledge of G.o.d; and yet, by wicked hands, he was crucified and slain. Here, as in the case of Pharaoh, and many other instances recorded, the divine counsel and the duty of man were directly opposite.

To ascertain our duty we must look at the preceptive will of G.o.d and not to his eternal counsel. Although all powers are ordained of G.o.d, yet it must not be inferred that all the laws of the heathen or civilized world are to be a rule of duty for the Mediator's subjects, or that their spirit is agreeable to the spirit of the gospel dispensation. It is said, We are commanded to obey magistrates and every ordinance of man for the Lord's sake. All this is admitted. But these injunctions are either limited by other precepts or they are unlimited. If they are unlimited, then all who have died martyrs fell a sacrifice to superst.i.tion instead of duty. Notwithstanding these directions were intended as a rule for Christians in all ages, yet they were promulgated while the disciples were under idolatrous governments, and were never intended to encourage them to wors.h.i.+p idols.

These commands must, therefore, be limited. The question is, How are they limited? We apprehend, by the spirit and other precepts of the gospel. We have already shown, we trust, that these absolutely prohibit war in every form. If so, then none of these injunctions can counteract the position we are examining. They only enjoin strict obedience to all human laws under which we live that do not contradict the spirit or precepts of the gospel; when they do, they are not binding and must be resisted; not, however, with carnal but spiritual weapons; we must take joyfully the spoiling of our goods and count not our lives dear unto ourselves.

It has been often said that he who refuses to comply with the commands of the magistrate resists the powers that be, and, according to the apostle's reasoning, resists the ordinance of G.o.d and will receive to himself d.a.m.nation. And, further, as all powers are the ordinance of G.o.d they ought to be supported, and if they cannot without, they must be even at the point of, the sword. Here the subject of the Mediator must make a distinction between resisting the "powers that be" by force of arms and refusing to obey their unlawful commands. It is not supposed that in one case he would obey and that in the other he would disobey the commands of his Master. No martyr ever considered himself as violating this precept in refusing to sacrifice to an idol at the command of an earthly power; neither will any subject of the Mediator view himself as violating it by refusing to use carnal weapons while he believes that his Lord has utterly forbidden his using them. It is apprehended that if this proves anything upon the principles of war, that it will prove too much for its advocates. The command is to obey the powers that be and not the powers that ought to be. If it is taken in an unlimited sense, it must prohibit resisting even tyrannical powers, and would, of course, condemn every Christian who engaged in the American Revolution. To say that all power is in the hands of the people, and, of course, it is the people who are the powers that be, is thought to be but a quibble. We will suppose a very possible case,--that a foreign power completely overturns the government of the people and disannuls their laws and gives a new code; in that case, the command to obey the powers that be would not be annihilated. The precept originally was given while the disciples were in the midst of tyrannical governments. It is thought that it is so far from tolerating defensive war that it is opposed to it. The precepts of the gospel cannot be dependent upon the convulsions of the nations. If Christians are bound to aid with carnal weapons in suppressing a rebellion, then, if the opposing power gains the predominance, they must turn directly about and fight the very power they were before supporting. Such conduct would not become the citizens of Zion. If it is said the powers that be are Christian rulers, then we say, let them govern only by the laws of the Mediator's kingdom, and we will bow with reverence before them, and not teach for commandments the doctrines of men, as we cannot receive human laws for divine precepts.

It is stated that our Lord paid tribute, and that we are commanded to pay tribute to whom tribute is due, and that tribute supports the governments of this world. This is granted; but the Mediator's subjects are required also to lead peaceable and quiet lives; this is more promoted by paying tribute than by the refusal. Our Lord directs Peter to pay the tribute lest they should give offense. But paying tribute for the sake of preserving peace is a very different thing from actually engaging in war.

Whenever the Christian is called upon to pay money by way of taxes or tribute, he does not part with any spiritual treasure, but only earthly property, for which he has the example and precepts of the Lord. The currency of the world generally bears the ensign of the nation which made it. If it bears the image and superscription of Caesar, then "render to Caesar the things that are Caesar's, and unto G.o.d the things which are G.o.d's." Christians, however, whose hearts are upon this idol, will sooner give up their lives than their G.o.d. "The love of money is the root of all evil." The real Christian's treasure is in heaven and beyond the reach of the powers of earth or h.e.l.l. The things of this world are but privileges loaned him, to be resigned at the call of his Lord. Shall he then fear those who can only kill the body and afterwards have no more that they can do? Rather, let him fear him who has power to destroy both soul and body in h.e.l.l forever. It is better for him to suffer wrong than to do wrong.

The permission granted to the Jewish church to wage war has often been pleaded as authority for Christians. If this proves anything, it proves too much, for not only defensive but offensive war was permitted under the Mosaic dispensation. This the tyrants of the world have not generally contended was right since the gospel dispensation. We think, however, that we have fully shown that this was abrogated under the gospel dispensation, and that all kinds of war were prohibited; if so, it has no weight on the subject.[9]

It has been said that Christians with a small exception have never questioned the propriety of defensive war. As it regards nominal Christians, this statement is perhaps correct, but as it respects the real disciples of the Mediator, it is to be questioned. We hear of no Christians in the first ages of the church engaged in carnal warfare until we hear of great corruptions in the church. Most Protestants have been of opinion that those precious disciples who inhabited the dark valleys of Piedmont during the great corruptions of the nominal church were the Redeemer's true subjects. These disciples, of whom the world was not worthy, utterly refused to engage even in defensive war, notwithstanding they were hunted down by their b.l.o.o.d.y persecutors.[10]

It has been often said that the Reformers, who were good men, did not hesitate to engage in defensive war, and that the Reformation was finally supported by the sword. That the Reformers were generally pious men is readily admitted, and that the Reformation, under divine providence, was a glorious event to the church is also granted. But the history of the Reformers, when written by their friends, abundantly manifests that they were men, subject to like pa.s.sions with other men, and that all the means they employed could not be justified, either by the spirit or the precepts of the gospel.

Henry the Eighth was a vile man, but he was very active in protesting against the Pope because his holiness would not grant him a divorce. G.o.d makes the wrath of man praise him. It will not probably be a great length of time (in the opinion of the writer) before those churches which were defended with the sword will be destroyed by the sword.

It has been further urged that not only the Reformers but most pious Protestants have prayed for the prosperity of the arms of their country, and many have actually fought in the field of battle. All this is likewise admitted. But many pious men have had a mistaken zeal. It is fully believed that Protestants, generally, have been in the habit of considering the Reformation so glorious an event that they have very little inquired whether the means by which it was finally defended were agreeable to the spirit of the gospel or not. They have been taught from their earliest years to consider that the weapons of warfare used by the Reformers were lawful, so that they have not hesitated to follow their example. That the example and prayers of pious people ought to have weight is readily granted, but to place a blind confidence in them, we apprehend, is criminal, for their example is to be imitated no further than it agrees with the spirit and precepts of the gospel. These must forever remain a perfect standard of duty; whereas the practice of real Christians, owing to their imperfect state, is constantly changing and often contradictory. During the American Revolution, doubtless, real Christians were praying and fighting for the success of the American arms, and real Christians in the British service were praying and fighting for the success of his Majesty's arms. The truth is, they ought not to pray for war in any shape, but to pray that wars may cease from under heaven, and that G.o.d's kingdom may come and his will be done on earth as it is done in heaven; and not only to pray, but endeavor to advance the kingdom of heaven and put a stop to wars and bloodshed. The opinions of pious people often vary with the increase of light which s.h.i.+nes upon the church. One century ago most pious people believed in the propriety of the slave trade, but very few can now be found to advocate the abominable practice. The nature of the crime has not changed, nor the evidence against it, but the truth is, that the opinion of pious people has materially changed upon this subject. We ought always to remember that the example of pious people is to be of no weight any further than it agrees with the example of our Lord. It is always unsafe to be looking too much to the fallible example of those whom we have esteemed pious for a rule of duty, while we have the unerring word in our hands to light our way; when any one is depending upon the example of Christians not under the immediate influence of divine inspiration for evidence to support his hypothesis, it is strong presumptive evidence that he has not the word of G.o.d in his favor. By the word of G.o.d and by that _only_ ought every controversy to be tried.

It is further urged that we are commanded to pray for kings and all in authority; it is true we must pray not only for kings but all men, even enemies. This, however, does by no means imply that we are commanded to pray for a blessing upon their unhallowed undertakings; but it only implies that we must pray that they may be translated out of nature's darkness into the light of the gospel, and from the power of Satan unto the living G.o.d.

The great difficulty with the subjects of the Mediator ever has been, and still is, a want of faith in the promises of G.o.d. They are p.r.o.ne to be afraid of consequences. They look nearly as much at consequences as the children of Israel did while journeying from Egypt to Canaan. The truth is, they ought to have nothing to do with consequences, but only duties. "Thus saith the Lord," should be their warrant and only guide.

If they implicitly follow the command, consequences are all safe in G.o.d's hand. Had Abraham looked only at consequences, it is not probable he would ever have been styled the Father of the Faithful. It is not uncommon for timid and worldly Christians to be alarmed at consequences and to argue in this manner: they say, "Shall we stand still and suffer an a.s.sa.s.sin to enter our houses and take our lives and property without ever attempting to resist him?" All this must go upon the supposition that he who has said he will never leave nor forsake his people, and is a very present help in every time of need, will take no care of them. No a.s.sa.s.sin could stand a moment before the prayer of faith which would enter the heavens and reach the ears of the Lord of Sabaoth. If faithless Christians cannot be persuaded to look at the precepts and the promises, but only at consequences, they ought, at least, to examine them well. Suppose G.o.d, in his holy providence, should permit an a.s.sa.s.sin to take the life of one of his dear children; the consequence would be, he would immediately be translated to glory; and possibly the a.s.sa.s.sin might become a penitent; but should he take the life of the a.s.sa.s.sin in defending himself, the consequence then would be, he would hurry him into the abyss of the d.a.m.ned where his probation would be eternally ended. He who puts his trust in the Lord shall not fear what man can do to him; he will be like Mount Zion which cannot be moved.

Remember, dear brethren, that the weapons of our warfare are not carnal but spiritual, and mighty through G.o.d. "Finally, my brethren, be strong in the Lord, and in the power of his might. Put on the whole armour of G.o.d, that ye may be able to stand against the wiles of the devil. For we wrestle not against flesh and blood, but against princ.i.p.alities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. Wherefore take unto you the whole armour of G.o.d (here is the equipment of a soldier of Jesus Christ), that ye may be able to withstand in an evil day, and having done all, to stand. Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness; and your feet shod with the preparation of the gospel of peace; above all, taking the s.h.i.+eld of faith, wherewith ye shall be able to quench all the fiery darts of the wicked. And take the helmet of salvation, and the sword of the Spirit, which is the word of G.o.d: praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints." And the very G.o.d of peace shall be with you, and he will shortly bruise Satan under your feet. For yet a little while and the Almighty angel will come down with a great chain in his hand; and he will lay hold on the dragon, that old serpent, which is the devil and Satan, and will bind him a thousand years, and cast him into the bottomless pit, and shut him up, and set a seal upon him, that he shall deceive the nations no more until the thousand years are fulfilled. Then wars will cease from under heaven and the implements of death will be converted into the harmless utensils of husbandry, and there will be nothing to hurt nor destroy in all G.o.d's holy mountain.

The stone which was cut out of the mountain without hands will become a great mountain and fill the whole earth. Then will be heard "a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of G.o.d, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before G.o.d day and night. And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death. Therefore rejoice, ye heavens, and ye that dwell in them."

It is, however, very important, dear brethren, that we keep it constantly in mind that the nature and precepts of the gospel are the same now as they will be then, in that glorious reign of righteousness and peace, and that it is our duty constantly to be influenced by the same spirit now which will then be manifested by the followers of the Lamb. The little leaven is of the same nature with whole lump when it is leavened. Let us therefore gird up the loins of our mind and watch unto prayer.

4. If the Mediator's kingdom is not of this world, but spiritual, heavenly, and divine, and if the kingdoms of this world are under the dominion of Satan, and if the subjects of Christ's kingdom are not permitted to use carnal weapons, then we may infer who is the "great wh.o.r.e that sitteth upon many waters; with whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication." A virgin or chaste woman is a familiar symbol in the Scriptures of the true church of G.o.d; and an unchaste woman is as familiar a symbol of an apostate or corrupt church.

As a lewd woman calls herself by the name of her husband, notwithstanding she has constant intercourse with other men, so the corrupt church calls herself by the name of Christ, notwithstanding she has constant illicit intercourse with the kings of the earth.[11] To understand the true nature of spiritual wh.o.r.edom will a.s.sist us in ascertaining the bounds of mystical Babylon.

The children of Israel were separated from all the nations of the earth and set apart to be holy unto the Lord. As they were in covenant with the G.o.d of Israel, he addressed them in the endearing character of a husband. Whenever they made any covenant or formed a confederacy with the nations around them, or imitated their idolatrous abominations, they were charged with spiritual wh.o.r.edom. The church, under the gospel dispensation, is redeemed from amongst men out of every nation, and sanctified and set apart to be a peculiar people to show forth the praises of G.o.d. It is styled the Bride, the Lamb's wife. Its members are not to be conformed to this world but to be transformed by the renewing of the Spirit. They do not belong to any earthly kingdom, for our Lord has said, "They are not of the world, even as I am not of the world"; but they are citizens of the heavenly Zion and belong to the household of G.o.d; they are members of the same community, with the innumerable company of angels and the spirits of just men made perfect; and are to be governed by the very same spirit and temper which reigns amongst those blessed inhabitants above. G.o.d is an overflowing and unbounded ocean of blessedness and love; love is therefore the fulfilling of the law.

Whenever the subjects of the Redeemer unite themselves to the kingdoms of this world, and engage in their political contentions and fightings, then it appears they commit spiritual wh.o.r.edom, for they forsake the fountain of living waters and hew out to themselves cisterns,--broken cisterns, which can hold no water. When they thus mingle with the world and unite in its pursuits they may spiritually be styled adulterers.

The apostle James, while reproving the twelve tribes, which were scattered abroad, for their wars and fightings and friends.h.i.+p to the world, styles them adulterers and adulteresses. In direct opposition to this representation, the first fruits of the church are styled virgins, as not being defiled with women. "These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from amongst men, being the firstfruits unto G.o.d and the Lamb. And in their mouth was found no guile: for they are without fault before the throne of G.o.d." As virgins are pure and undefiled, so were the disciples of Christ in the first age of the church when they had no impure intercourse with the kingdoms of this world and followed the Lamb in refusing to engage either in its profits, honors, or fightings. They are, therefore, called virgins, without fault, in opposition to those who mingle with the world, who are spiritually styled harlots.

It evidently appears, if what has been said is true, that mystical Babylon, that mother of harlots and abominations of the earth, is just as extensive as the union of the church with the kingdoms of this world; and just in that proportion in which an individual Christian, or a single church, or a number of churches united in one body, engage in the honors, profits, and fightings of the kingdoms of this world, just in that proportion they may be said to be guilty of spiritual wh.o.r.edom.

The writer is well aware that this inference, however just, will be looked upon with contempt by worldly political Christians whose dearest interest is involved in the kingdoms of this world, and especially by those who are clothed in purple and scarlet and have a golden cup in their hands. He has no expectation of being candidly heard by such, but it is G.o.d's own dear children who have ignorantly mingled with the world, having been blinded by their education, from whom he expects a candid hearing. "If any man have ears to hear, let him hear."

It is not common for a lewd woman openly to avow to the world her character; neither can it be expected that the mother of harlots will own her name. The writer is of opinion that very few have understood the full dimensions of this mystical city; she appears to him in her greatest extent to be bounded but little short of the whole visible church of G.o.d. She is styled "the _great City_, which spiritually is called Sodom and Egypt, where also our Lord was crucified." "And in her was found the blood of prophets and saints and of all that were slain upon the earth." But a dreadful judgment awaits her: "She shall utterly be burnt with fire: for strong is the Lord G.o.d who judges her." Being mingled with the nations and supported by their power, when they become like stubble before the devouring fire, she will be consumed with them.

The wh.o.r.e is represented as riding upon a scarlet-colored beast, and upheld by him.[12]

When he, with all his heads, are cast into the lake of fire, she will likewise be given to the burning flame. But before this great and dreadful day of the Lord shall come, which will burn as an oven, when the wh.o.r.e shall be consumed with the nations of the earth, G.o.d will call to his people to come out of her, saying unto them, "Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues." As G.o.d's ancient people were carried captives into literal Babylon, so G.o.d's dear people will be found captives in mystical Babylon, until they hear the command of their Lord to come out of her that they be not partakers of her sins and that they receive not of her plagues. The captive daughters of Zion are very numerous. O that they may soon arise and shake themselves from the dust! "Shake thyself from the dust; arise, and sit down, O Jerusalem: loose thyself from the bands of thy neck, O captive daughter of Zion."

5. If the Mediator's kingdom is not of this world, and the kingdoms of this world are under the dominion of Satan, and if Christ's subjects cannot unite themselves to the kingdoms of this world, without committing spiritual wh.o.r.edom, then we may infer the great impropriety of the subjects of the Mediator's kingdom becoming political Christians and enrolling themselves with the men of this world. They cannot serve two masters: for they will either hate the one, and love the other; or else they will hold to the one, and despise the other.

How humiliating is it to see subjects of the King of Zion engaged in the drudgery of the prince of darkness, laboring and struggling to support his tottering throne! Satan's kingdom is divided against itself and must, therefore, come to an end. But how lamentable is it to see the sons of the living G.o.d, the subjects of the Prince of Peace, taking sides in the cause of the adversary of souls, and actually opposing and fighting each other under his banner! They do it ignorantly and will, therefore, obtain forgiveness, for they know not what manner of spirit they are of. They are commanded to have no fellows.h.i.+p with the unfruitful works of darkness, but rather reprove them.

Before our Lord departed from this world to go to the Father, he gave laws to his subjects for their rule of life until his second coming. All these laws contemplated their residing as a holy nation in the midst of a wicked and benighted world, to reflect the rays of the Sun of righteousness on the thick darkness which covers the people. They were to be a city set upon a hill and a light to the world. The apostle exhorts them to "do all things without murmurings and disputings: that ye may be blameless and harmless, the sons of G.o.d, without rebuke, in the midst of a crooked and perverse nation, among whom ye s.h.i.+ne as lights in the world." They must be a peculiar people to show forth the praises of G.o.d. How inconsistent is it, then, for the citizens of the heavenly Zion to be mingling with the politicians of this world and uniting in their processions, feasts, and cabals, when they ought rather to be praying for them, that the very sins they commit in these scenes may be forgiven them! Dear brethren, is it not high time to come out from the world and be separated? "Be ye not unequally yoked together with unbelievers: for what fellows.h.i.+p hath righteousness with unrighteousness? and what communion hath light with darkness? and what concord hath Christ with Belial?" "Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, and will be a Father to you, and ye shall be my sons and daughters, saith the Lord Almighty."

6. In view of what has been said, we finally infer that every interest which is not built upon the sure foundation stone which G.o.d has laid in Zion will be swept away when the storms of divine wrath shall beat upon our guilty world. "For, behold, the day cometh, that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble: and the day that cometh shall burn them up, saith the Lord of hosts, that it shall leave them neither root nor branch." "For the day of the Lord of hosts shall be upon every one that is proud and lofty, and upon every one that is lifted up; and he shall be brought low." "The lofty looks of man shall be humbled, and the haughtiness of men shall be bowed down; and the Lord alone shall be exalted in that day." "The Lord at thy right hand shall strike through kings in the day of his wrath. He shall judge among the heathen, he shall fill the places with their dead bodies; he shall wound the head over many countries." "For, behold, the Lord will come with fire, and with his chariots like a whirlwind, to render his anger with fury, and his rebuke with flames of fire. For by fire and by his sword will the Lord plead with all flesh: and the slain of the Lord shall be many." "For the indignation of the Lord is upon all nations, and his fury upon all their armies: he hath utterly destroyed them, he hath delivered them to the slaughter. Their slain shall be cast out, and their stink shall come up out of their carca.s.ses, and the mountains shall be melted with blood." "For this is the day of the Lord G.o.d of hosts, a day of vengeance, that he may avenge him of his adversaries: and the sword shall devour, and it shall be satiate and be made drunk with their blood." The nations must drink of the wine of the wrath of G.o.d, which shall be poured out without mixture, into the cup of his indignation; and they will be trodden in the great wine press of the wrath of G.o.d Almighty. And the great wh.o.r.e which has drunk the blood of the saints and the blood of the martyrs of Jesus will have blood to drink; for she is worthy.

The sword of the Lord has two edges; it will cut off the offending limbs of the church and destroy her enemies. The fire of the Lord will purify his saints but utterly burn up the wicked. He "whose fan is in his hand will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire." Although the earth is thus to be desolated, and the nations destroyed, yet the saints of the Most High shall "possess the kingdom for ever and ever." "And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him."

Dear brethren, these events are rapidly rolling in the fiery wheels down the descent of time; and although the nations must first drink the vials of divine wrath and the battle of G.o.d Almighty must first be fought, yet the time is at hand when we shall no more hear the sound of war, and of garments rolled in blood, for man will cease to be the enemy of man, and every one will sit quietly under his own vine and under his own fig tree; and there will be nothing to hurt or destroy in all G.o.d's holy mountain, and the knowledge of the Lord shall cover the earth as the waters cover the channels of the mighty deep.

Dear brethren, is it not "high time to awake out of sleep: for now is our salvation nearer than when we believed. The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armour of light." And let us pray with all prayer and supplication in the Spirit for all men, not only for ourselves, our families, and our friends, and the church of G.o.d, but for a dying world, that G.o.d would in infinite compa.s.sion cut short these days of dreadful calamity for his elect's sake; and in the midst of deserved wrath remember mercy.

"He that hath ears to hear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of G.o.d."

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