THE ADDRESSES TO THE CHURCHES. (Continued)

Thyatira:the Reign of the World-Church. (Rev. 2:18-29.-Continued.)

Rome it surely is, drawn with the few bold strokes of a master-pencil,-Rome as the Lord Himself sees and judges it. Good it is, and necessary, to take our estimate of her from the Word of God itself rather than from the judgments of men, shifting and unstable as they have ever proved. The judgment of God abides, and the day that is coming will only affirm its decisions, unutterably solemn as indeed they are. How dare we indulge the false liberality so common in this day in presence of the awful threatenings of the passage before us ?

" And I gave her space to repent of her fornication, and she repented not. Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of her deeds. And I will kill her children with death; and all the churches shall know that I am He that searcheth the reins and hearts; and I will give to every one of you according to your works."

Thus the pitiless persecutor of God's people shall find sure doom from His hand at last; and with that judgment all heaven will be in sympathy:"I heard as it were the voice of a great multitude in heaven, saying, 'Halleluiah! Salvation and glory and power unto the Lord our God, for true and righteous are His judgments; for He hath judged the great whore, which did corrupt the earth with her fornication, and hath avenged the blood of His servants at her hand.' And again they said,' Halleluiah !' And her smoke riseth up forever and ever."

No true charity can possibly soften down the terms of divine judgment here pronounced, but will rather echo the call of mercy in the meantime:" Come out of her, My people, that ye be not partakers of her sins, and that ye receive not of her plagues."

Yet it is quite possible to judge Rome without hesitation, and to partake, nevertheless, in what are the works of Rome. We must remember, therefore, that Rome is the " mother of harlots and abominations of the earth." Principles can be received and followed which are essentially Romish, while we reject the full development of them in the canons of the Council of Trent or the creed of Pope Pius IV. The features of popery, if carefully noted here, will often be found under the guise of Protestantism. And there is a tendency in them to reproduce themselves together. Take Irvingism, in which, in the most startling manner, all the doctrines of popery (without the pope) have sprung up into a precocious maturity:and here, even the claim of infallibility is found though the pope is not:there is the voice of the woman calling herself a prophetess, whether the woman's name be " Jezebel" or not.

But in modified forms, the features of Rome may be found where there is no pretension to infallibility, and none at all to worldly supremacy for the Church as such. Wherever the teaching of the Church is maintained as authoritative, though it be over a body of Christians who make no claims to catholicity, or to succession after the Romish manner, and who do not propose to add to the Word of God, but to be guided by it,-still, even here the voice of the woman is heard, although the woman's name be certainly not " Jezebel." Yet here, not only the churches of the Reformation, but all churches almost, stand. Nay, it is considered even that there is no sure guarantee for orthodoxy where this is not so. And indeed it cannot be denied that the abolition of creeds has been very often loudly urged by those who desired latitude as to the most positive doctrines of the Word itself. The deniers of eternal punishment have contended for it; the men who put the inspiration of Scripture on the same footing with the inspiration of Shakespeare; the people who to retain Christianity must leave out Christ. All these, in their various pleas against the stiffness of a creed that they refused, have furnished the most convincing arguments for its necessity. Nor do I now propose to deal with these arguments ; they will come before us properly elsewhere. It is nevertheless true that, according to Scripture, the Church never teaches. God teaches by His Spirit, and the one authoritative teaching is that of the inspired Word,-truly authoritative, because absolute truth itself. This much is true in Jezebel's false claim, that infallible teaching alone can demand obedience, as alone it can implicit faith. Allow that the guide may lead astray, and how can you require men to follow her? " If the blind lead the blind, shall they not both fall into the ditch?"

But the creeds are to be submitted to because they may be proved by Scripture, " by most certain arguments," it is said. Well, if Scripture be so certain and so authoritative, what need of any thing else? I believe indeed that it is certain and all-sufficient, and thus the argument proves too much. Why seek to make certain what is already so, or give authority to what is already and only authoritative? In so doing, Scripture is dishonored in the very method by which you would honor it. Its own testimony is, that it is "given by inspiration of God, and profitable for doctrine, for correction, for reproof, for instruction in righteousness; that the man of God may be perfect, thoroughly furnished unto all good works." But the authoritatively imposed creed actually takes away the appeal to Scripture, becoming itself the only permissible appeal. If there be error in the creed, it will have to be maintained as carefully as the truth in it. If there be defect in the creed, the Scripture cannot be allowed even to supplement it. It is, in short, completely displaced from its rightful supremacy over men. The conscience is not allowed to be before God, and the most godly are just those who will be forced most into opposition against the human rule thus substituted for the divine.

This we shall have to look at further at another time, however. But it is evident that Jezebel is right thus far, in that she connects her right of rule over the people of God with the infallibility of the prophetess. She displays, however, the falsity of her pretension by her refusal to submit her claims in this respect to be judged by that which she owns herself to be the Word of God. Her infallibility must not be tested, but received:whereas Scripture itself, with a claim no less absolute, on that very account submits to every possible test, assured that the more complete the test, the more will this claim be manifested and made good. The true coin fears not the test which would at once expose the counterfeit. Faith in Rome is credulity and superstition only:faith in Scripture is intelligent, reasonable, and open-eyed.

In Scripture, the Church does not teach at all. The prophets speak, and the rest "judge." The Word itself is the rule by which all is judged, and the conscience is kept directly in the presence of God Himself. All are exercised as to what is spoken:they are to take heed what they hear, as well as how they hear. This exercise is necessary to maintain the soul in vigor and in dependence. Vigilance, the constant habit of reference to God, and walking before Him are to be ever emphasized and insisted on. We tend continually to follow human authorities and traditional teachings, which God has continually to break through for us, sending us afresh to His Word, that our faith may not stand in the wisdom of men, but in the power of God. Thus alone true spiritual health is realized and preserved.

Church teaching is one mark, then, of what in Rome has only come to full maturity. The seed is scattered widely, and found in the most diverse places. Another thing often to be met with independently is yet, quite similarly to this, the germ of what is fully developed only in Rome. This is, the claim for the Church of rightful supremacy over the world.

In Rome, it is outspoken and defiant. Jezebel reigns as a queen, and is no widow, and shall see no sorrow. With her foot upon the necks of kings, she can apply to herself the words which belong to Christ,-" Thou shalt tread upon the lion and the adder; the young lion and the dragon Thou shalt trample underfoot." This needs, of course, no comment ; but how many are there, on the other hand, who sincerely believe that Christians should have their place in the government of the world,-nay, should control it! Who, in fact, so fitted? and what could be so desirable for the world itself?

They do not see that the world is never to be subject to Christ until He take possession of it with the rod of iron; that Satan is its prince and god, never to be cast out until the Lord comes Himself from heaven; that the world remains, therefore, in steadfast opposition to what is of God, and Christianity, if it root itself in it, only becomes corrupted by it, and not its purifier. The yoke with unbelievers, which these principles of necessity bring about, is what at the start forfeits for the child of God the enjoyment of the child's proper place. " For what fellowship hath righteousness with unrighteousness? or what communion hath light with darkness ? or what concord hath Christ with Belial? or what part hath he that believeth with an unbeliever ? and what agreement hath the temple of God with idols? For ye are the temple of the living God, as God hath said,' I will dwell in them and walk in them, and I will be their God, and they shall be My people. Wherefore come out from among them, and be separate; 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.' "

In Jezebel, the full maturity of these principles is reached, and the Church attains its rule over the world; but in so doing, it has entirely changed its character. It is no longer the true Church, but the false, although in historical succession with the true. The world's principles have leavened it; it shelters the unclean "birds of the air," the followers of the " prince of the power of the air;" the true followers of Christ are hunted down and destroyed ; and their only hope is here the coming of the Lord Himself, which now for the first time in these addresses becomes the Star of promise. " But unto you I say, even unto the rest in Thyatira, as many as have not this doctrine, and which have not known the depths of Satan, as they speak; I will put upon you none other burden:but that which ye have already hold fast till I come. And he that overcometh, and keepeth My works unto the end, to him will I give power over the nations:and he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers; even as I received of My Father. And I will give him the morning star."

Here is, plainly, the attitude of faith declared in contrast with Jezebel's claim of rule. Rule! yes, we are to have it when the Lord comes,-not before. The reign of the saints is to be with Christ, and although it is true that He now reigns, it is upon the Father's throne-a throne which cannot be shared with men. It is impossible, therefore, that Christians can reign now. When as Son of Man He takes His own throne, then indeed they shall be associated with Him. This is in the promise to the overcomer in Laodicea:"To him that overcometh will I grant to sit with Me in My throne, even as I also overcame, and am set down with My Father in His throne."

It is in that day the rod of iron will be in His hands, which, as we see here, He promises to share with His people. This is a direct reference to the second psalm, where Christ is seen, as in the purpose of God, "set" upon the "holy hill of Zion." It is not a heavenly, but an earthly, throne. And thereupon Christ's own voice is heard declaring the decree which establishes Him in possession of the earth:" I will declare the decree; the Lord hath said unto Me, ' Thou art My Son, this day have I begotten Thee. Ask of Me, and I will give Thee the heathen for Thine inheritance, the uttermost parts of the earth for Thy possession.'" This is often quoted to show the gradual spread of the gospel over the earth, but how, in fact, is Christ's claim upon the nations to be made good? "Thou shalt rule them with a rod of iron; Thou shalt dash them in pieces like a potter's vessel."

This is plainly not the grace of the gospel. It is as plainly the exercise of the power in which He associates the saints with Himself. It is again referred to, when in the nineteenth chapter of this book the white-horsed Rider, whose name is called the Word of God, comes forth from heaven, attended by His armies, to the judgment of the nations banded still, as in the second psalm, "against the Lord and against His Christ." " And out of His mouth goeth a sharp, two-edged sword, that with it He should smite the nations, and He shall rule them with a rod of iron, and He treadeth the wine-press of the fierceness and wrath of Almighty God."

Thus the time of this rule is fixed definitely, and its character it would seem impossible to mistake. Till then, "overcoming" is in patience and long-suffering, keeping Christ's works unto the end.

But the promise of the morning-star goes beyond this, even; and we must look at it with corresponding attention. We have here the Lord's own interpretation, and in the same book. When the whole roll of prophecy has been unfolded and come to an end, He returns to explain to us this significant word. "I Jesus have sent Mine angel to testify unto you these things in the churches. I am the Root and the Offspring of David, and the bright and Morning-Star" The Revelation, and thus the New-Testament as a whole, closes with this announcement. It is striking, therefore, to find the Old Testament closing, in Malachi, with a contrasted announcement, which yet applies to the same glorious Speaker, who thus takes His place in connection with the promises of both parts of the Word. The Old Testament, with its earthly promises, closes with this:" Unto you that fear My name shall the Sun of Righteousness arise with healing in His wings." The New Testament, with its heavenly promises, speaks, not of the Sun of Righteousness, but of the Morning-Star.

The Old-Testament promise may seem the fuller thing. It is more to have the sun rise, surely, one would say, than the morning-star,-to have the day than the promise of the day. And this is true from the Old-Testament point of view:the star shines out of heaven, does not brighten the earth at all; but in its own sphere it is bright nevertheless. And this is the key to its New-Testament use. The Star shines its welcome for us out of those heavenly places in which our blessings as Christians are. Christ is coming to bring the day to the whole earth. The glory of the Lord, like the solar radiance, is going to cover it, as the waters cover the sea. It shall rise upon Israel, and the Gentiles come to the light, and kings to the brightness of its rising. But before this, our eyes shall have beheld Him; and when this comes, our higher, better place shall be already with Him. For His promise to us is, " I will come again, and receive you unto Myself, that where I AM,"-in His own eternal home,- "there ye may be also."

How beautiful this reminder, then, here, where the glitter of earthly rule and dignity seeks to attract and ensnare the saints of God! Like the Lord's words to the seventy when they returned to Him again with joy, saying, " Lord, even the devils are subject unto us through Thy name! " With His face toward the very scenes of which we have been speaking, He replies, " I saw Satan as lightning fall from heaven! Behold, I give you power to tread on serpents and scorpions, and over all the power of the enemy; and nothing shall by any means hurt you. Notwithstanding,"-and here is the parallel so complete,-"in this rejoice not, that the spirits are subject unto you, but rather rejoice because your names are written in heaven"

Though our reign be over the earth, and when He appears we shall appear with Him in glory, yet our " mansions"-our abiding-places, as the word means,-are not on earth, but in the Father's house, of which the temple, with its "patterns of things in the heavenlies," was the type and presentation upon earth. "My Father's house" was Christ's name for the temple. This had its temporary apartments for the priests, as they came up in their courses to fulfill their service at Jerusalem. And is it not in designed contrast that our Lord designates our places in the Father's house above, not as temporary, but abiding-places? To "abide," "continue," is one of the characteristic words in John's gospel, and it is in perfect harmony with the gospel of Christ's deity that it should be so; all that belongs to Deity abides ; and _here, in the place of the presence of God, are our not temporary but eternal abodes.

But " the Morning-Star " is more than our abode. The abode we shall have, to enjoy it, but Himself it is we are called to enjoy, "I am the bright and Morning-Star." "Father, I will also that those whom Thou hast given Me be with Me where I am; that they may behold My glory, which Thou hast given Me; for Thou lovedst Me before the foundation of the world."

How blessed to be forever where this glory is displayed, and where the eye will be perfect to let in the light! " We know that, when He shall appear, we shall be like Him, for we shall see Him as He is." And in order to see Him as He is, we must be like Him. The passage is often read the reverse way; as if it were the sight of Him that would change us into His likeness:but I do not believe that to be the thought. The truth is, that as we must have the divine nature to know God, so we must be in Christ's moral image to apprehend Him. Man knows man by reason of the common nature; here, where all obstruction is at last removed, and we enter into life as our abiding and exclusive condition,-the " body of death" gone forever,-here we shall be at last face to face with Christ indeed. And this will seal and perfect the blessedness of a life always in us essentially dependent. We shall still and ever, now with no inner obstruction to prevent its realization, be "complete" (or "filled full") "in Him."

The Morning-Star anticipates the day, and we shall be gathered up to Christ before He appears for the judgment yet deliverance of the earth. Then, those who have suffered will reign with Him. When judgment shall return to righteousness,- the rod, no longer a serpent, returns to the hand of that great Shepherd of whom Moses was but the fore-shadow,-we shall be with Him, to take joyful part in that" restitution of all things " which He comes to effect. When the Sun of Righteousness arises, " then shall the righteous shine forth as the sun, in the kingdom of their Father." The rod will then be the irresistible " rod of iron," but how beneficent shall be its sway! " Then, judgment shall dwell in the wilderness, and righteousness remain in the fruitful field; and the work of righteousness shall be peace; and the effect of righteousness, quietness and assurance forever. And My people shall dwell in a peaceable habitation, and in sure dwellings, and in quiet resting-places." For now, as never yet, " a King shall reign in righteousness, and princes shall rule in judgment. And a Man shall be as a hiding-place from the wind, and a covert from the tempest; as rivers of water in a dry place, as the shadow of a great rock in a weary land."

The word, then, to the overcomer is, " Hold fast till I come!" The night-watch is not over; nor will the failed Church recover itself. The watchword of comfort is, " Until I come." The true are but a remnant, and Rome's catholicity is but a decisive proof of the general departure. Revivals there may be, but no return. Good it is for those who accept humbly the lesson, which stains forever the glory of man. "The corruption of the best thing is the worst corruption." We have had God's "best thing" nearly two thousand years in hand:what have we done with it? Shall we do better now? It is easy to judge Rome; to judge, in Rome, our own utter and ruinous failure, is that to which God calls, and in which alone blessing is. Then, blessed be God, the Morning-Star rises in the darkened sky:"At midnight there was a cry made, ' Behold, the Bridegroom! go ye out to meet Him.'" " He that hath an ear, let him hear what the Spirit saith unto the churches!" F.W.G.