accomplishment yet daily. We may take occasion from hence to observe, I. God's dealings are mysterious. 1. The dispensations of his Providence have been at all times dark. How ill-judged (according to human estimate) was the direction given to the Israelites, at their departure from Egypt! (Exod. xiv. 2, 3.) Yet it eventually led to their more complete deliverance. (Exod. xiv. 17. 23. 28.) How strange do their long wanderings inthe wilderness appear! Yet God conducted them by the right way. (Ps. cvii. 7; Deut. viii. 2.) The present dispersion of the Jews shall enhance the mercy and the glory of their restoration. Their degradation shall be their fulness. Rom. xi. 12, 13. 2. The dispensations of his grace are equally inscrutable. This is seen in the first quickening of men from their spiritual death. God setteth their sins in array before them. He chargeth home their guilt upon their consciences. He threateneth them with his eternal wrath and indignation. Who would conceive that these were tokens of his love? How little did the three thousand, when pricked to the heart, imagine that joy was so nigh at hand. (Acts ii. 37.) How little could the jailer, when about to commit suicide, have supposed that his terror was the first dawn of mercy to his soul. (Acts xvi. 27. 29,) Thus are many still brought to Christ "in a way which they knew not." 3. It farther appears in their subsequent spiritual life. Men usually expect to be led on in a way of peace and joy. But God often leaves them to feel the depravity of their own hearts. He sometimes permits them to be in heaviness, through manifold temptations. He suffereth also many heavy calamities to fall upon them. They seem at times as though they should be overwhelmed. They not unfrequently are brought to the borders of despair. Yet these are ways which God taketh to humble and to prote them. The buffetings of Satan were earnestly deprecated by Paul. (2 Cor. xii. 8.) Yet were they necessary to prevent the workings of pride. (2 Cor. xii. 7.) How true is that observation of the Psalmist. (Ps. lxxvii. 19.) How may we all exclaim, with the apostle, Rom. xi. 33. In every dispensation, especially as it respects his pec ple, we may say, II. His intentions are merciful. 1. The perplexities of his people are often very great. But God has gracious designs in all. (Jer. xxix. 11.) We may see this remark exemplified in the case of Job. Job x. 3. 16; xlii. 12, 13. 2. The case of Joseph also deserves attention in this view. Gen. xxxvii. 6. 10; verse 28; xxxix. 17. 20. 3. The same mercy is discoverable in God's dealings with all his afflicted people. He suffereth their path to be for a time dark and intricate. But he invisibly directs and manages their concerns. He gradually removeth their difficulties, and cleareth up their doubts. If he prune them as a vine, it is to make them more fruitful. (John xv. 2.) If he refine them as with fire, it is to make them more pure. (Mal. iii. 3.) If he shut them up under the law, it is that they may embrace the offers of his gospel. (Gal. iii. 23, 24.) Thus he constrains them to acknowledge with the Psalmist. (Ps. xcvii. 2.) They indeed are often ready to doubt his love. But, III. His regards are permanent. 1. God did not forget his people when they were in Babylon. Neither will he now forsake those who trust in him. He may appear for a season to have forsaken them, (Isa. Ivi. 7, 8.) They may be left to complain, as though he had quite forgotten them. (Isa. xlix. 14. 16.) But his having made them his people is a reason why he will not recede from his gracious purposes. (1 Sam, xii. 22.) The apostle was confident that God would complete his works of grace. Phil. i. 6. 2. He will continue firm and unchangeable in his regard to them. The prophets declare this in the strongest terms. (Isa. liv. 9, 10; Jer. xxxi. 37; and xxxii. 40.) St. Paul abundantly confirms their testimony. (Rom. xi. 29.) He commendeth this truth to us as a ground of cheerful confidence in the most trying seasons. Heb. xiii. 5, 6. Inferences. 1. How careful should we be not to pass a hasty judg ment on the Lord's dealings! Isa. xxvii. 16. 2. How safely may we commit ourselves to God's dis posal! God alone knows what is best for us. He knows too how to accomplish his designs in the best manner. Let us therefore commit all our concerns to him. (Ps. xxxvii. 6.) Let us lie as clay in the potter's hands. (Jer. xviii. 6.) In whatever distress we be, let us follow the prophet's direction. Isa. 1. 10. THE WRATH OF GOD AND THE LAMB. And the kings of the earth, and the great men, and the rich men, &c.-Rev. ii. 15. 17. WHEN any terrible judgment, or execution of divine vengeance is denounced against a nation or people, it is sometimes described, in the language of prophecy, by a resemblance to the last and great judgment-day. An eminent example of this kind. (Matt. xxiv.) The same manner of prophecy appears in the text. "And the kings," &c. Consider, I. Who are the persons whose aspect and appearance shall then be so dreadful to sinners. "He that sits on the throne, and the Lamb." It is God, the Father of all, and the Lamb of God; i. e. Jesus Christ, dwelling in human nature, to whom the judgment of the world is committed, and by whom the Father will introduce the terrible and the illustrious scenes of that day, and manage the important and eternal affairs of it. Rev. iv. 10; v. 6. 13. If it be inquired, Why God the Father is described as the person sitting on the throne? In Scripture he is described as first and supreme in authority, as sitting on the throne of majesty on high, as denoting and commissioning the Lord Jesus to act for him, and as placing him on his throne, to execute his works of mercy or vengeance. Rev. iii. 21; John v. 22. 27. If it be inquired, Why Christ is called the Lamb of God? 1. He is called the Lamb, from the innocence of his VOL. II. Z behaviour, the quietness and meekness of his disposition in the world. 1 Peter ii. 23. 2. He is called the Lamb, because he was appointed a sacrifice for the sins of men. (John i. 29; 1 Peter i. 18, 19.) It was a lamb that was ordained for the constant daily sacrifice among the Jews, to typify the everlasting influence of the atonement made by the death of Christ. (Heb. x. 11, 12.) Christ will ever act as a lamb towards his followers. But to those who are disobedient, and obey not the truth, he will assume the name of the Lion of the tribe of Judah. Rev. v. 5, 6. II. How comes the wrath terrible? It is not only the Lamb. of that great day to be so wrath of God, but of the 1. It is wrath, that ariseth from the clearest discoveries of the love of God neglected. All the former discoveries of the love of God to men were far inferior to the grace which was revealed by Jesus Christ; and therefore the sin of rejecting him is proportionate, and the punishment will be more severe. Heb. ii. 2, 3. 2. It is wrath that is awakened by the expensive methods of salvation being slighted. (Isa. v. 4; lv. 1.) It is divinely proper that divine vengeance should be the portion of those who have rejected such rich treasures of divine love. Heb. x. 28. 31. 3. It is wrath that must avenge the affronts done to the chief messenger of God's mercy. All the patriarchs, prophets, and angels themselves, were but servants to bring messages of divine grace to men. But the Son of God is the prime minister of his government and the noblest ambassador of his grace. (Heb. i. 1, 2; Ps. ii. 6. 9. 12.) He will put on the lion when his commission of grace is ended. It 4. It is such wrath as ariseth from the patience of God, tired and worn out by the boldest iniquities of men. is the character and glory of God to be long-suffering. (Exod. xxxiv. 6.) And Jesus is the intercessor for that delay of judgment. But God will not always wait and delay, nor will Jesus for ever plead. Ps. 1. 1. 3. 21, 22. 5. It is such wrath as shall be executed immediately and eternally. Though Jesus be the mediator between God and man, there is no mediator appointed to reconcile those sinners to Christ, when they have finally resisted the grace of his gospel. Isa. xxvii. 11; Heb. x. 26, 27. III. How vain all the refuges and hopes of sinners will be found in that dreadful day, to avoid this wrath and vengeance. 1. Rocks and mountains, whose aid is sought in the last extremity of distress, will be but as spiders' webs. What folly to call upon creatures to help them against their Creator! What created being dares interpose, in ́that hour, to shelter or defend a condemned criminal. 2. Rocks and mountains, though places of secrecy and concealment, cannot hide them from the eyes of God. (Prov. xv. 3; Jer. xxiii. 24.) The darkness and the light are alike to him. (Ps. cxxxix. 11, 12.) The face of the Lamb must be seen in all its unknown terrors. Rev. i. 7. 3. Rocks and mountains, though bulwarks of defence, and places of security, cannot stand before the indignation of the Almighty. (Nah. i. 2. 6.) The sinner must suffer, without remedy, and without hope. 4. Rocks and mountains falling upon us, are instruments of sudden death. When sinners thus supplicate the rocks, &c. they are supposed to endeavour to put an end to their own being, that they may not live to feel and endure the resentments of an affronted God, and an abused Saviour. (Rev. ix. 6.) Their doom is awful. Rev. xiv. 10. To conclude. 1. What a wretched mistake it is to imagine that God is all mercy, and Jesus Christ nothing else but love and salvation. 2. The day of Christ's patience makes haste to an end. Ps. ii. 12. 3. How very different will the thoughts of sinners be in that day. Īsa. ii. 10. 21. 4. What hideous and everlasting mischief is contained in rejecting the gospel of Christ. Fly to the rock 5. Sinners, consider your ways, the danger you are in, and the need you have of a Saviour. which is higher than you. (Ps. Ixi. 2.) to God without delay. 6. You, whose defence is the rock of ages, continue in |