OUR Saviour said to the woman of Samaria, \u201cThe hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father.\u201dl And upon to-day\u2019s Festival I may say to you in His words on another occasion, \u201cThis day is this scripture fulfilled in your ears.\u201d This day we commemorate the opening of the door of faith to the Gentiles, the extension of the Church of God through all lands, whereas, before Christ\u2019s coming, it had been confined to one nation only. This dissemination of the Truth throughout the world had been the subject of prophecy. \u201cEnlarge the place of thy tent, and let them stretch forth the curtains of thine habitations: spare not, lengthen thy cords, and strengthen thy stakes; for thou shalt break forth on the right hand and on the left; and thy seed shall inherit the Gentiles, and make the desolate cities to be inhabited.\u201d1 In these words the Church is addressed as Catholic, which is the distinguishing title of the Christian Church, as contrasted with the Jewish. The Christian Church is so constituted as to be able to spread itself out in its separate branches into all regions of the earth; so that in every nation there may be found a representative and an offshoot of the sacred and gifted Society, set up once for all by our Lord after His resurrection.<\/p>\n
This characteristic blessing of the Church of Christ, its Catholic nature, is a frequent subject of rejoicing with St. Paul, who was the chief instrument of its propagation. In one Epistle he speaks of Gentiles being \u201cfellow heirs\u201d with the Jews, \u201cand of the same body, and partakers of His promise in Christ by the Gospel.\u201d In another he enlarges on \u201cthe mystery now made manifest to the saints,\u201d viz. \u201cChrist among the Gentiles, the hope of glory.\u201d2<\/p>\n
The day on which we commemorate this gracious appointment of God\u2019s Providence, is called the Epiphany, or bright manifestation of Christ to the Gentiles; being the day on which the wise men came from the East under guidance of a star, to worship Him, and thus became the first-fruits of the heathen world. The name is explained by the words of the text, which occur in one of the lessons selected for to-day\u2019s service, and in which the Church is addressed. \u201cArise, shine; for thy light is come, and the glory of the Lord is risen upon thee. For, behold, the darkness shall cover the earth, and gross darkness the people: but the Lord shall arise upon thee, and His glory shall be seen upon thee. And the Gentiles shall come to thy light, and kings to the brightness of thy rising.\u20261 Thy people also shall be all righteous: they shall inherit the land for ever, the branch of My planting, the work of My hands, that I may be glorified.\u201d<\/p>\n
That this and other similar prophecies had their measure of fulfilment when Christ came, we all know; when His Church, built upon the Apostles and Prophets, wonderfully branched out from Jerusalem as a centre into the heathen world round about, and gathering into it men of all ranks, languages, and characters, moulded them upon one pattern, the pattern of their Saviour, in truth and righteousness. Thus the prophecies concerning the Church were fulfilled at that time in two respects, as regards its sanctity and its Catholicity.<\/p>\n
It is often asked, have these prophecies had then and since their perfect accomplishment? Or are we to expect a more complete Christianizing of the world than has hitherto been vouchsafed it? And it is usual at the present day to acquiesce in the latter alternative, as if the inspired predictions certainly meant more than has yet been realized.<\/p>\n
Now so much, I think, is plain on the face of them, that the Gospel is to be preached in all lands, before the end comes: \u201cThis gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come.\u201d2 Whether it has been thus preached is a question of fact, which must be determined, not from the prophecy, but from history; and there we may leave it. But as to the other expectation, that a time of greater purity is in store for the Church, that is not easily to be granted. The very words of Christ just quoted, so far from speaking of the Gospel as tending to the conversion of the world at large, when preached in it, describe it only as a witness<\/i> unto all the Gentiles, as if the many would not obey it. And this intimation runs parallel to St. Paul\u2019s account of the Jewish Church, as realizing faith and obedience only in a residue out of the whole people; and is further illustrated by St. John\u2019s language in the Apocalypse, who speaks of the \u201credeemed from among men\u201d \u201cbeing but a remnant, \u201cthe first-fruits unto God and to the Lamb.\u201d1<\/p>\n
However, I will readily allow that at first we shall feel a reluctance in submitting to this opinion, with such passages before us as that which occurs in the eleventh chapter of Isaiah\u2019s prophecy, where it is promised, \u201cThey shall not hurt nor destroy in all My holy mountain; for the earth shall be full of the knowledge of the Lord, as the waters cover the sea.\u201d I say it is natural, with such texts in the memory, to look out for what is commonly called a Millennium. It may be instructive then upon this day to make some remarks in explanation of the state and prospects of the Christian Church in this respect.<\/p>\n
Now the system of this world depends, in a way unknown to us, both on God\u2019s Providence and on human agency. Every event, every course of action, has two faces; it is divine and perfect, and it belongs to man and is marked with his sin. I observe next, that it is a peculiarity of Holy Scripture to represent the world on its providential side; ascribing all that happens in it to Him who rules and directs it, as it moves along, tracing events to His sole agency, or viewing them only so far forth as He acts in them. Thus He is said to harden Pharaoh\u2019s heart, and to hinder the Jews from believing in Christ; wherein is signified His absolute sovereignty over all human affairs and courses. As common is it for Scripture to consider Dispensations, not in their actual state, but as His agency would mould them, and so far as it really does succeed in moulding them. For instance: \u201cGod, who is rich in mercy, for His great love wherewith He loved us, even when we were dead in sins, hath quickened us together with Christ.\u201d1 This is said as if the Ephesians had no traces left in their hearts of Adam\u2019s sin and spiritual death. As it is said afterwards, \u201cYe were sometimes darkness, but now are ye light in the Lord.\u201d2<\/p>\n
In other words, Scripture more commonly speaks of the Divine design<\/i> and substantial work<\/i>, than of the measure<\/i> of fulfilment which it receives at this time or that; as St. Paul expresses, when he says that the Ephesians were chosen, that they \u201cshould<\/i> be holy and unblameable before Him in love,\u201d Or it speaks of the profession<\/i> of the Christian; as when he says, \u201cAs many of you as have been baptized in Christ, have put on Christ;\u201d\u2014or of the tendency<\/i> of the Divine gift in a long period of time, and of its ultimate fruits<\/i>; as in the words, \u201cChrist loved the Church, and gave Himself for it, that He might sanctify and cleanse it with the washing of water by the word, that He might present to Himself a glorious Church, not having spot, or wrinkle, or any such thing, but that it should be holy and without blemish,\u201d1 in which baptism and final salvation are viewed as if indissolubly connected. This rule of Scripture interpretation admits of very extensive application, and I proceed to illustrate it.<\/p>\n
The principle under consideration is this: that, whereas God is one, and His will one, and His purpose one, and His work one; whereas all He is and does is absolutely perfect and complete, independent of time and place, and sovereign over creation, whether inanimate or living, yet that in His actual dealings with this world that is, in all in which we see His Providence (in that man is imperfect, and has a will of his own, and lives in time, and is moved by circumstances), He seems to work by a process, by means and ends, by steps, by victories hardly gained, and failures repaired, and sacrifices ventured. Thus it is only when we view His dispensations at a distance, as the Angels do, that we see their harmony and their unity; whereas Scripture, anticipating the end from the beginning, places at their very head and first point of origination all that belongs to them respectively in their fulness.<\/p>\n
We find some exemplification of this principle in the call of Abraham. In every age of the world it has held good that the just shall live by faith; yet it was determined in the deep counsels of God, that for a while this truth should he partially obscured, as far as His revelations went; that man should live by sight, miracles and worldly ordinances taking the place of silent providences and spiritual services. In the latter times of the Jewish Law the original doctrine was brought to light, and when the Divine Object of faith was born into the world, it was authoritatively set forth by His Apostles as the basis of all acceptable worship. But observe, it had been already anticipated in the instance of Abraham; the evangelical covenant, which was not to be preached till near two thousand years afterwards, was revealed and transacted in his person. \u201cAbraham believed God, and it was counted unto him for righteousness.\u201d \u201cAbraham rejoiced to see My day; and he saw it, and was glad.\u201d1 Nay, in the commanded sacrifice of his beloved son, was shadowed out the true Lamb which God had provided for a burnt offering. Thus in the call of the Patriarch, in whose Seed all nations of the earth should be blessed, the great outlines of the Gospel were anticipated; in that he was called in uncircumcision, that he was justified by faith, that he trusted in God\u2019s power to raise the dead, that he looked forward to the day of Christ, and that he was vouchsafed a vision of the Atoning Sacrifice on Calvary.<\/p>\n
We call these notices prophecy<\/i>, popularly speaking, and doubtless such they are to us, and to be received and used thankfully; but more properly, perhaps, they are merely instances of the harmonious movement of God\u2019s word and deed, His sealing up events from the first, His introducing them once and for all, though they are but gradually unfolded to our limited faculties, and in this transitory scene. It would seem that at the time when Abraham was called, both the course of the Jewish dispensation and the coming of Christ were (so to say) realized; so as, in one sense, to be actually done and over. Hence, in one passage, Christ is called \u201cthe Lamb slain from the foundation of the world;\u201d in another, it is said, that \u201cLevi paid tithes\u201d to Melchizedek, \u201cin Abraham.\u201d1<\/p>\n
Similar remarks might be made on the call and reign of David, and the building of the second Temple.2<\/p>\n
In like manner the Christian Church had in the day of its nativity all that fulness of holiness and peace named upon it, and sealed up to it, which beseemed it, viewed as God\u2019s design,\u2014viewed in its essence, as it is realized at all times and under whatever circumstances,\u2014viewed as God\u2019s work without man\u2019s co-operation,\u2014viewed as God\u2019s work in its tendency, and in its ultimate blessedness; so that the titles given it upon earth are a picture of what it will be absolutely in heaven. This might also be instanced in the case of the Jewish Church, as in Jeremiah\u2019s description: \u201cI remember thee, the kindness of thy youth, the love of thine espousals, when thou wentest after Me in the wilderness, in a land that was not sown. Israel was holiness unto the Lord, and the first-fruits of His increase.\u201d1 As to the Christian Church, one passage descriptive of its blessedness from its first founding has already been cited; to which I add the following by way of specimen: \u201cThe Gentiles shall see thy righteousness, and all kings thy glory; and thou shalt be called by a new name, which the mouth of the Lord shall name. Thou shalt also be a crown of glory in the hand of the Lord, and a royal diadem in the hand of thy God.\u2026 As the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee.\u201d \u201cThe mountains shall depart, and the hills be removed; but My kindness shall not depart from thee, neither shall the covenant of My peace be removed, saith the Lord that hath mercy on thee. All thy children shall be taught of the Lord, and great shall be the peace of thy children.\u201d \u201cBehold, I have graven thee upon the palms of My hands; thy walls are continually before Me.\u2026 Lift up thine eyes round about, and behold; all these gather themselves together, and come to thee. As I live, saith the Lord, thou shalt surely clothe thee with them all, as with an ornament, and bind them on thee as a bride doeth.\u201d \u201cViolence shall no more be heard in thy land, wasting nor destruction within thy borders; but thou shalt call thy walls salvation, and thy gates praise.\u201d1 In these passages, which in their context certainly refer to the time of Christ\u2019s coming, an universality and a purity are promised to the Church, which have their fulfilment only in the course of its history, from first to last, as foreshortened and viewed as one whole.<\/p>\n
Consider, again, the representations given us of Christ\u2019s Kingdom. First, it is called the \u201cKingdom of Heaven<\/i>,\u201d though on earth. Again, in the Angels\u2019 hymn, it is proclaimed \u201con earth peace,\u201d in accordance with the prophetic description of the Messiah as \u201cthe Prince of Peace;\u201d though He Himself, speaking of the earthly, not the Divine side of His dispensation, said, He came \u201cnot to send peace on earth, but a sword.\u201d2 Further, consider Gabriel\u2019s announcement to the Virgin concerning her Son and Lord: \u201cHe shall be great, and shall be called the Son of the Highest; and the Lord God shall give unto Him the throne of His father David; and He shall reign over the house of Jacob for ever, and of His kingdom there shall be no end.\u201d Or, as the same Saviour had been foretold by Ezekiel: \u201cI will set up one Shepherd over them, and He shall feed them.\u2026 I will make with them a covenant of peace, and will cause the evil beasts to cease out of the land: and they shall dwell safely in the wilderness, and sleep in the woods. And I will make them and the places round about My hill a blessing; and I will cause the shower to come down in his season; there shall be showers of blessing.\u201d1 It is observable that in the two passages last cited, the Christian Church is considered as merely the continuation of the Jewish, as if the Gospel existed in its germ even under the Law.<\/p>\n
Now it is undeniable, and so blessed a truth that one would not wish at all to question it, that when Christ first came, His followers were in a state of spiritual purity, far above anything which we witness in the Church at this day. That glory with which her face shone, as Moses\u2019 of old time, from communion with her Saviour on the holy Mount, is the earnest of what will one day be perfected; it is a token held out to us in our dark age, that His promise stands sure, and admits of accomplishment. They continued in \u201cgladness and singleness of heart, praising God, and having favour with all the people.\u201d Here was a pledge of eternal blessedness, the same in kind as a child\u2019s innocence is a forerunner of a holy immortality; and as the baptismal robe of the fine linen, clean and white, which is the righteousness of saints;\u2014a pledge like the typical promises made to David, Solomon, Cyrus, or Joshua the high-priest. Yet at the same time the corruptions in the early Church, Galatian misbelief, and Corinthian excess, show too clearly that her early glories were not more than a pledge, except in the case of individuals,\u2014a pledge of God\u2019s purpose, a witness of man\u2019s depravity. The same interpretation will apply to the Scripture account of the Elect People of God, which is but the Church of Christ under another name. On them, upon their election, are bestowed, as on a body, the gifts of justification, holiness, and final salvation. The perfections of Christ are shed around them; His image is reflected from them; so that they receive His name as being in Him, and beloved of God in the Beloved. Thus in their election are sealed up, to be unrolled and enjoyed in due season, the successive privileges of the heirs of light. In God\u2019s purpose<\/i>\u2014according to His grace<\/i>\u2014in the tendency<\/i> and ultimate effects of His dispensation\u2014to be called and chosen is to be saved. \u201cWhom He did foreknow, He also did predestinate; whom He did predestinate, them He also called; whom He called them He also justified; whom He justified, them He also glorified.\u201d1 Observe, the whole scheme is spoken of as of a thing past; for in His deep counsel He contemplated from everlasting the one entire work, and, having decreed it, it is but a matter of time, of sooner or later, when it will be realized. As the Lamb was slain from the foundation of the world, so also were His redeemed gathered in from the first according to His foreknowledge; and it is not more inconsistent with the solemn announcement of the text just cited, that some once elected should fall away (as we know they do), than that an event should be spoken of in it as past and perfect, which is incomplete and future. All accidents are excluded, when He speaks; the present and the to come, delays and failures, vanish before the thought of His perfect work. And hence it happens that the word \u201celect\u201d in Scripture has two senses, standing both for those who are called in order<\/i> to salvation, and for those who at the last day shall be the actually resulting fruit<\/i> of that holy call. For God\u2019s Providence moves by great and comprehensive laws; and His word is the mirror of His designs, not of man\u2019s partial success in thwarting His gracious will.<\/p>\n
The Church then, considered as one army militant, proceeding forward from the house of bondage to Canaan, gains the victory, and accomplishes what is predicted of her, though many soldiers fall in the battle. While, however, they remain within her lines, they are included in her blessedness so far as to be partakers of the gifts flowing from election. And hence it is that so much stress is to be laid upon the duty of united worship; for thus the multitude of believers coming together, claim as one man the grace which is poured out upon the one undivided body of Christ mystical. \u201cWhere two or three are gathered together in His name, He is in the midst of them;\u201d nay rather, blessed be His name! He is so one with them, that they are not their own, lose for the time their earth-stains, are radiant in His infinite holiness, and have the promise of His eternal favour. Viewed as one, the Church is still His image as at the first, pure and spotless, His spouse all-glorious within, the Mother of Saints; according to the Scripture, \u201cMy dove, My undefiled is but one; she is the only one of her mother, she is the elect one of her that bare her \u2026 Thou art all fair, My love; there is no spot in thee.\u201d1<\/p>\n
And what is true of the Church as a whole, is represented in Scripture as belonging also in some sense to each individual in it. I mean, that as the Christian body was set up in the image of Christ, which is gradually and in due season to be realized within it, so in like manner each of us, when made a Christian, is entrusted with gifts, which centre in eternal salvation. St. Peter says, we are \u201csaved\u201d through baptism; St. Paul, that we are \u201csaved\u201d according to God\u2019s mercy by \u201cthe washing of regeneration;\u201d our Lord joins together water and the Spirit; St. Paul connects baptism with putting on Christ; and in another place with being \u201csanctified and justified in the name of the Lord Jesus, and by the Spirit of our God.\u201d1 To the same purport are our Lord\u2019s words: \u201cHe that heareth My word, and believeth on Him that sent Me, hath<\/i> everlasting life, and shall not come into condemnation, but is passed<\/i> from death unto life.\u201d2<\/p>\n
These remarks have been made with a view of showing the true sense in which we must receive, on the one hand, the prophetic descriptions of the Christian Church; on the other, the grant of its privileges, and of those of its separate members. Nothing is more counter to the spirit of the Gospel than to hunger after signs and wonders; and the rule of Scripture interpretation now given, is especially adapted to wean us from such wanderings of heart. It is our duty, rather it is our blessedness, to walk by faith; therefore we will take the promises (with God\u2019s help) in faith; we will believe they are fulfilled, and enjoy the fruit of them before we see it. We will fully acknowledge, as being firmly persuaded, that His word cannot return unto Him void; that it has its mission, and must prosper so far as substantially to accomplish it. We will adore the Blessed Spirit as coming and going as He listeth, and doing wonders daily which the world knows not of. We will consider Baptism and the other Christian Ordinances effectual signs of grace, not forms and shadows, though men abuse and profane them; and particularly, as regards our immediate subject, we will unlearn, as sober and serious men, the expectation of any public displays of God\u2019s glory in the edification of His Church, seeing she is all-glorious within<\/i>, in that inward shrine, made up of faithful hearts, and inhabited by the Spirit of grace. We will put off, so be it, all secular, all political views of the victories of His kingdom. While labouring to unite its fragments, which the malice of Satan has scattered to and fro, to recover what is cast away, to purify what is corrupted, to strengthen what is weak, to make it in all its parts what Christ would have it, a Church Militant, still (please God) we will not reckon on any visible fruit of our labour. We will be content to believe our cause triumphant, when we see it apparently defeated. We will silently bear the insults of the enemies of Christ, and resign ourselves meekly to the shame and suffering which the errors of His followers bring upon us. We will endure offences which the early Saints would have marvelled at, and Martyrs would have died to redress. We will work with zeal, but as to the Lord and not to men; recollecting that even Apostles saw the sins of the Churches they planted; that St. Paul predicted that \u201cevil men and seducers would wax worse and worse;\u201d and that St. John seems even to consider extraordinary unbelief as the very sign of the times of the Gospel, as if the light increased the darkness of those who hated it. \u201cLittle children, it is the last time; and as ye have heard that Antichrist shall come, even now are there many Antichrists, whereby we know that it is the last time.\u201d1<\/p>\n
Therefore we will seek within for the Epiphany of Christ. We will look towards His holy Altar, and approach it for the fire of love and purity which there burns. We will find comfort in the illumination which Baptism gives. We will rest and be satisfied in His ordinances and in His word. We will bless and praise His name, whenever He vouchsafes to display His glory to us in the chance-meeting of any of His Saints, and we will ever pray Him to manifest it in our own souls.<\/p>\n","protected":false},"excerpt":{"rendered":"
OUR Saviour said to the woman of Samaria, \u201cThe hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father.\u201dl And upon to-day\u2019s Festival I may say to you in His words on another occasion, \u201cThis day is this scripture fulfilled in your ears.\u201d This day we commemorate the opening … Continue reading “ARISE, SHINE; FOR THY LIGHT IS COME, AND THE GLORY OF THE LORD IS RISEN UPON THEE”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-6617","post","type-post","status-publish","format-standard","hentry","category-sermons"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/sermons\/wp-json\/wp\/v2\/posts\/6617","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/sermons\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/sermons\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/sermons\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/sermons\/wp-json\/wp\/v2\/comments?post=6617"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/sermons\/wp-json\/wp\/v2\/posts\/6617\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/sermons\/wp-json\/wp\/v2\/media?parent=6617"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/sermons\/wp-json\/wp\/v2\/categories?post=6617"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/sermons\/wp-json\/wp\/v2\/tags?post=6617"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}