It is not the sin of adultery which is charged upon Babylon, but fornication. Israel was addressed by the prophet Jeremiah as married to Jehovah (ch. iii. 16); and Ezekiel says, "Thou hast not been an harlot, in that thou scornest hire; but as a wife that committeth adultery, which taketh strangers instead of her husband" (chap. xvi. 31, 32). But the Church is only espoused, having the marriage in anticipation; therefore the sin of those professing to be betrothed to the Son of God, who depart in heart and ways from Him for the hire of the seducer, is fornication, or harlotry. To confess Christ with the lip, while the affections and desires of the soul are going out after other objects, such as the pride, lust, and gain of this world, is the special sin here marked out. Happy those whose affections are so set upon Jesus, as to be able to say in truth, "He is all my salvation, and all my desire." "My heart is fix'd, eternal God, Fix'd on thee; And my eternal choice is made: Our chapter opens by John telling us that he saw another angel coming down from heaven, having great power; and the earth was lightened with his glory. It was another angel, not the same angel that shewed him the woman and the beast, and expounded the mysteries in the previous chapter. This latter angel makes a terrible announcement: "He cried mightily with a loud voice, saying, Babylon the Great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird." (v. 2.) Such will be Babylon: utterly devilish and unclean, given up to Satan and his hosts, because nations, kings, and merchants, through her fleshly lusts, have gratified their desires in trafficking with her. Nations drank her intoxicating wine; the kings of the earth found her willing embrace; and merchants heaped up riches through her aid. FOR all nations have drunk of the wine of the wrath of her fornication, the kings of the earth have committed fornication with her, and the merchants of the earth have waxed rich through the abundance of her delicacies." (v. 3.) How easy it is for a man to call himself a Christian, and yet in heart and soul to be of the world! How ready is man to acknowledge God with his lips, while his heart is far from Him! But God must have realities. He will have His beloved Son honoured. He is the God of judgment, and by Him actions are weighed. He searcheth the heart and trieth the reins of the children of men, and from Him no secrets are hid. How little, perhaps, do any of us think what is going on all around, through the harlot's intoxicating cup. The process may be a very gradual one in some cases; but the golden cup attracts the eye; the sparkling jewels and costly attire are strikingly alluring to the senses; and at last the bewitching cup is sipped. Its inebriating effects soon follow, and madly urge the soul to drink again the hellish mixture, which falsely promises both worlds, by utterly confusing law and gospel, Church and world, Christ and Belial. It is, indeed, a deadly poison, filling the mind with vainglorious thoughts and self-inflated intentions, while it hardens the heart against Christ, and sears the conscience as to the grace and truth of God. Hence deliberate overtures are made "Be to the world for the sake of earthly gain, and her perishing honours, and moth-eaten and corrupting treasures are most cordially embraced." hold, these are the ungodly, who prosper in the world; they increase in riches." (Ps. lxxiii. 12.) How different are the effects of drinking the cup of blessing of the precious blood of Christ! The more we drink of that cup, the more are we filled with the love of God, strengthened with might in the inner man, comforted and enlarged; we realize, too, the hollow and dissatisfying character of this guilty world, and our affections and longings of soul are drawn toward Christ, and God, and glory! While we drink of the cup of blessing, and contemplate the sorrows of the Son of God upon the tree, our very bowels are so moved toward our living, loving Jesus, that we cannot help exclaiming,— "See from His head, His hands, His feet, Or thorns compose so bright a crown? Demands my heart, my life, my all." The testimony of this angel is followed by another voice out of heaven to God's people; for, as we have before seen, God will have a people in the earth at that time, whom He will sustain, and bring through the fiery trial, the "great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be." (Matt. xxiv. 21.) The voice says: "Come out of her, my people, that ye partake not in her sins, and that ye receive not of her is NOVEMBER 1, 1865.J 171 So plagues." (v. 4.) And if true then, for saints will, but thine be done." "I do always those having an earthly calling and hope, how far things which please Him." The Church of God, deeper the obligation of those who are one with too, is spoken of as subject unto Christ; and Babylon is a rejected Christ, holy brethren, and partakers true discipleship consists in denying self, taking the heavenly calling. Here seems to be the up the cross, and following Christ. peculiarly solemn bearing of these chapters on not like this;-self-love, self-seeking, self-reliance, us. The book, we know, is prefaced with the and self-exaltation, mark her till her time of promise of blessing to those who read it, or hear, utter abasing come. Then it will be said, "How and keep those things which are written therein. much she hath glorified herself and lived deliNothing can be plainer than the path marked ciously, so much torment and sorrow give her; out for the members of the body of Christ, of for she said in her heart (how solemn!) I sit a separation from all the rapidly growing principles queen, and am no widow, and shall see no sorrow. of Babylon the great. It is high time to move THEREFORE shall her plagues come in one day onward, in obedience to our Lord Jesus. It is death, and mourning, and famine; and she pleasant and interesting to consider the various shall be utterly burned with fire; for strong is the details of the prophetic truths which God has Lord God who judgeth her." (vv. 7, 8.) When He knows what is underneath so mercifully revealed; but if they do not lead God judges, He shews Himself to be the Searcher us to action, may we not fear lest the light that of the heart. is in us be darkness? May the Lord help us. It many a burning lip, and is able to judge right"famine;" very solemn to stand in the bright light of the eously. And in Babylon, where there was luxsure word of prophecy. There is such a thing uriance and extravagance, He brings as having fellowship in others' sins, and we are Where the heart boastingly said, "I shall see no warned concerning it by this voice from heaven. sorrow," He brings "death;" and makes the Neither can we act as one who in self-exaltation said, "I sit a queen, We dare not be neutral. no widow," to feel the bitterness of mere individuals, for we are members of one and am We either do or do" mourning." body-the body of Christ. not have fellowship with sins. The sin of this harlot is very black; it is heaping up, already piled very high, and will quickly reach unto heaven, and then God's judgment must come. Are we in any wise partakers of her sins? Have we fully come out of her? God says, "Come out." Have we heard and obeyed this word of the Lord? Let us not forget that Jesus said," "He that hath my commandments, and keepeth them, he it is that loveth me; and he that loveth me, shall be loved of my Father, and I will love him, and will manifest myself unto him....If a man love me, he will keep my words; and my Father will love him, and we will come unto him, | and make our abode with him. He that loveth me not, keepeth not my sayings." (John xiv. 21-24.) Let us, beloved, ponder the path of our feet. Let us search and see to what our hearts are attached. Is it really Christ we are serving? Are we giving Him His rightful place as our Lord, and acting worthy of His wondrous friendship? Are we minding earthly things? or are things above occupying our affections and desires? The iniquities of Babylon, so grievous in God's sight, are ripening for special judgment. Very soon it will be said, "God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works in the cup which she hath filled, fill to her double." (vn. 5, 6.) Self is Babylon's prevailing principle. How unlike the meek and lowly Jesus, who pleased not Himself, but could always say, "Not my The suddenness, violence, and final character of the judgment, are clearly pointed out. sudden, that we are told "her plagues shall come "In one hour is thy judgment in one day." come;" "in one hour so great riches is come to nought;" in one hour is she made desolate." Like the other judgments, when men are saying, peace and safety," then sudden destruction cometh; or, as in Belshazzar's infidel feast, while the thousand lords and princes were merry with wine, praising the gods of gold and silver, and filled with the excitement of the royal revelry, "in the same hour came forth fingers of a man's hand, and wrote against the wall." (Dan. v. 1-5.) The violence of Babylon's desolation and destruction is shewn by a mighty angel, "who took up a stone like a great millstone, and cast it into the sea, saying, Thus with violence shall that great city, Babylon, be thrown down." (v. 21.) Ah, when God's wrath is kindled it is full of fury, and will be a fiery indignation which shall devour His adversaries. 66 "The As to the final character of the judgment, this is many times alluded to in this chapter. man buyeth their merchandize any more.' fruits that thy soul thirsted after are departed from thee, and all things dainty and goodly are departed from thee, and thou shalt find them no more at all." Babylon" shall be found no more at all. And the voice of harpers, and musicians, and of pipers, shall be heard no more at all in thee: and no craftsman of whatsoever craft he be shall be found any more in thee: and the sound of a millstone shall be heard no more at of the list, because the soul is of the least imall in thee: and the light of a candle shall shine portance in man's account. Do we not see here no more at all in thee: and the voice of the some of the real actings of nominal Christianity? bridegroom and of the bride shall be heard no hence salvation is the last thing that is conmore at all in thee." (vv. 21, 23.) We are else-sidered; but, with true believers, the soul stands where told, that "her smoke rose up for ever and highest in the scale of importance, and the ever." (Chap. xix. 3.) present possession of eternal life is the starting point. Such is the fearful and everlasting doom that awaits this false religious system, this Christless Christianity of the present age. But let us now look at the persons who had fellowship with her iniquity, and therefore received her plagues. 1. The kings of the earth weep and wail when they see the smoke of her burning. Their misery is great, when they think of that great city, that mighty city, and the abundance of her luxuries. 2. The merchants of the earth weep and lament also, because all this money-getting traffic is suddenly come to an end. "The merchants.. which were made rich by her, stand afar off for the fear of her torment, weeping and wailing, and saying, Alas, alas, that great city, that was clothed in fine linen, and purple, and scarlet, and decked with gold, and precious stones, and pearls! for in one hour so great riches is come to nought." (v. 15-17.) 3. The shipmasters, and sailors, and traders by sea, weep too; "they cast dust upon their heads, and cried, weeping and wailing, saying, Alas, alas that great city, wherein were made rich all that had ships in the sea by reason of her costliness!" (v. 19.) Such are some of the distresses of those who are found associated with Babylon in that day. They seem, while on this earth, to be literally weeping, and wailing, and gnashing of teeth. We have purple and scarlet in this list, but no blue, for blue is typical of that which is heavenly, and according to God. The blue canopy over us tells us that, and we read that "the heavens declare the glory of God." There is nothing of that which is above in Babylon: it is earthly, carnal, and devilish, and its scarlet colour, like the colour of red earth, is in keeping with it. But further. In the midst of all this misery on earth at the desolating judgment of this harlot, the heart is relieved by the mind of heaven being introduced, and its warrant of rejoicing over it all. (v. 20.) The true rendering of the verse is, "Rejoice over her heaven, and you saints, and apostles, and prophets; for God hath judged your judgment upon her." This is an important point to notice. The order is the same as in Ephesians,-apostles and prophets, and not prophets and apostles. Had it been the latter, there might be some doubt as to whether Old Testament prophets or New Testament prophets were meant. We see also that they are associated with saints, which exactly corresponds with those who are Christ's at His coming, and caught up to meet the Lord in the air. The heavenly saints, therefore, are above, while Babylon's judgment is going on in the earth; and they But we must not pass over the long list of rejoice, while those who have been associated merchandize that characterises this great city. with the harlot instead of with the Son of God, There are twenty-eight things enumerated, and are weeping and wailing. All this, as we know, they are arranged in seven classes. The first is a takes place before the Lord comes out of heaven, list of ornaments,-gold, and silver, and precious in flaming fire, to judge the world in righteousstones, and pearls. The second class is costly ness. It is a blessed feature in the apocalyptic and showy attire,-" fine linen, and purple, and writings, that when the soul is saddened at consilk, and scarlet." The third class is elegant and templating the visions of God's judicial vencostly furniture,-"all thyine wood, and all man- geance, we are every now and then reminded ner vessels of ivory, and all manner vessels of that our place is above, on thrones with the most precious wood, and of brass, and iron, and Lamb. Even now, as risen and made to sit tomarble." The fourth class is perfumery,-"cin-gether in heavenly places in Christ, we can sing, namon, and odours, and ointments, and frankincense." The fifth class is food,-"wine, and oil, and fine flour, and wheat, and beasts, and sheep." The sixth class, splendid equipages,— "horses and chariots." The seventh class, men's bodies and souls,-"slaves, and souls of men." (v. 12, 13.) It is evident that this catalogue presents what the lusts and pride of men in all nations most seek after. Gold stands at the head of the list, because that is of the most value in >an's esteem, and the souls of men at the bottom "He comes; for oh! His yearning heart This earth, the scene of all His woe, Thou, too, shalt reign. He will not wear And earth His royal Bride shall see Then weep no more! 'tis all thine own-- HE, HE HIMSELF is thine." With all Babylon's greatness, revelry, and mirth, the awful conclusion of her description is, that "in her was found the blood of prophets, and of saints, and of all that were slain upon the earth." (v. 24.) Does not this solemn history remind us of our Lord's warning to those who profess to be His servants, and yet find companionship with the enemies of the Lord? But and if that evil servant shall say in his heart, My Lord delayeth His coming; and shall begin to smite his fellow-servants, and to eat and drink with the drunken; the Lord of that servant shall come in a day when he looketh not for Him, and in an hour that he is not aware of, and shall cut him asunder, and appoint him his portion with the hypocrites: there shall be weeping and gnashing of teeth." (Matt. xxiv. 48-51.) Oh, no; I can carry it. Please let me have it?" using his best endeavour to lay hold on the parcel. 66 Very well; you have determined it. The parcel is no burden to me, but I tell you again it is too large and heavy for you; but as you will have it, here it is!" For about a minute he carried it most manfully. "Ah," said his friend, "you don't mind what the people at the windows say of me! For aught you know, they may say: What a shame! see-that little, weak boy is carrying a large parcel, and the strong man's hand is empty!' but you would have your own will!” The little boy turned the too heavy burden over to the other arm. His friend appeared not to notice this, but said: "Nothing short of your own will, you know, would satisfy you!" It is very heavy." "I told you so before you took it.” "It is very heavy indeed!" "I told you it was too heavy, and yet you would have it." "It is very-heavy-too heavy; will youplease-carry it?" 66 Surely I will! Why did you not ask me before?" This occurred nearly twenty years ago. To this day the story serves to discipline the man who had the burdened child for his companion. It has helped him for these years to consider that it is better to roll the lightest burdens at once on God, who is the willing, the gracious, burden-bearer, than carry heavy burdens one'sself to God's dishonour. It is one thing to be a ready servant of our heavenly Master; another, to carry burdens which 66 'devour our strength," and which He never puts upon us. "How much owest thou unto my Lord ?" TRE LUKE XVI. 5. REMBLING, and weeping sore, I dared no answer frame, For the debt He laid before me was more than I could name; Low at His feet I fell; in anguish there I lay: For I have naught in which Thy holiness can rest; And now I fain would pay this debt of His free love, Who is Himself the brightness of my unseen home; For ever my soul's joy shall go forth to His praise, A. C. C. On Wordly Conformity in Dress. I' 66 What an the hair, and of wearing of gold, or of putting T is surely matter of lamentation that, among many Christian women, there is apparently so little exercise of conscience in reference to worldly conformity in dress. With too many the question is not, what saith the Scriptures? What saith the claims of the gospel? or What saith conscience? but simply, What saith the world of fashion and by that they seem governed. If they do their own will without regard to God's will, this is the very essence of sin. When the Spirit of God enlightens the conscience, and the commandment is seen to be "exceeding broad," then do we discover that even "the thought of foolishness is sin;" that "whatsoever is not of faith is sin;" that "he that knoweth to do good, and doeth it not, to him it is sin;" and that much that is "highly esteemed among men, is abomination in the sight of God." The Bible is not so much a book of rules as of principles, and to act contrary to any one of these divine principles, is to transgress God's law, or in other words to commit sin, for "Sin is the trans-rejecting world, while Jesus, bearing in his body gression of the law or lawlessness." It is written, "Be not conformed to this world;" but in respect to dress, how many act as if the command had been directly opposite. Line of separation between themselves and the world there is very little, if any! now, thus to act is to sin against God. We are commanded to "Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world." But too many give undeniable evidence by the sacrifices they make to obtain the world's gaudy trappings, that they do indeed love these things, and this is to sin against God. We are told to deny ourselves, and all "worldly lusts," to walk as strangers and pilgrims, as delivered out of this present evil world, to do all in the name of our Lord Jesus Christ, and to the glory of God. Now, not to regulate our lives by these holy principles, is to sin against God. the marks of the bitter agony he endured for us, Be there our thoughts, be there our love." The Gospel by John and the THE book of Revelation is the glory, not of the bosom of the Father (John i. 11), but of the throne of God. (Rev. i. 14.) It is the effulgence, not of Him who lay in the one place, but of Him who is to inherit the other. . . . If the bosom have comforted us, may I not say, the throne may now elevate us-if we stand in grace we may learn judgment. But not only have we these and other plain general distinctions, God our heavenly Father has condescended to give us special and particu- The gospel by John conducts us to the Falar instructions on this point. He expressly ther's house; our path there ends, as the path of commands, "that women adorn themselves in children in that home of love. But the Apomodest apparel, with shamefacedness and so-calypse by John gives us the action that clears briety, not with broidered hair, or gold, or pearls, the earth for the kingdom and the glory, and or costly array; but (which becometh women gets the golden city ready; and our path here professing godliness), with good works." (1 Tim. ends as the path of heirs in that place of glory. ii. 9.) Again, by the apostle Peter, in language For both are ours-the joys of children, and the no less clear and emphatic: "Whose adorning, dignity of heirs; the home of the Father, and let it not be that outward adorning of plaiting the throne of the Son." |