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instead of God's Christ, now choose the world's Cæsar instead of God's King. As in the case of their cry, “ His blood be on us and on our children,” God holds them to their choice; and as our Lord foretells, the time will come when those that received not Him who came in His Father's name will receive another who will come in his

name (John v. 43). The Cæsar whom they had chosen was soon to destroy their city, their temple, and their people; and the Antichrist, that other who will come in his own name, will yet more terribly prove Himself to be the very emissary of Satan—a Barabbas and a Nero in one.

The message of rejection in the parable is not, however, so much one given to the Lord in person, as one sent after Him when He had left the world; and this corresponds with the rejection of the testimony to Christ given by Peter to the Jewish people, the high priest and rulers, in the earlier chapters of the Acts; afterwards by Stephen, and finally by Paul, when he stood before the council in Jerusalem. Thus the Jewish people literally sent the message “after Him," and they are sending it still.

In Luke xxi., our Lord, referring to the destruction of Jerusalem by the Romans, speaks of it as the commencement of those days of vengeance” which run their terrible course, until the “ times of the Gentiles” end in the destruction of Antichrist in the latter day. The especial time, however, to which the slaying of the enemies refers, is when the Lord returns, having received the kingdom. From the book of Daniel we learn that the Jewish people will yet hold a national position in their own land, probably occupying precisely the same relation to the Gentile powers that they did in the time of our Lord. Daniel's vision of the seventy weeks teaches us that after sixty and nine weeks the Messiah shall be cut off, and, as the margin reads, “shall have nothing." Having come as Israel's King and God's Anointed, His claims are rejected, and He is cut off, and goes back to the God who sent Him. We then read that “the people [i.e., the Romans] of the prince that shall come [i.e. the Antichrist of the future] shall destroy the city and the sanctuary,” as fulfilled in the destruction of Jerusalem by Titus, A.D. 70; but we read further, And the end thereof shall be with a flood, and unto the end of the war desolations are determined.” This carries us on to the consummation of the times of the Gentiles, and we are told that then the prince mentioned before (the “man of sin," of 2 Thess. and the “wild beast” of Rev. xii.) “shall confirm a covenant with

for one week.” This implies that the Jewish nation, who had refused the covenant of God's grace as presented to them in Christ, and had crucified God's King, will then fulfil the solemn words of Isaiah lvii., “Thou wentest to the king with ointment, and didst increase thy perfumes, and didst debase thyself, even unto hell." But the Jew, who has thus entered into covenant with Antichrist, will have to learn that he, like Satan, under whose power he acts and by whom he is guided, is both a murderer and a liar; for the covenant made is broken, their sacrifice and oblation is made to cease, and in their temple shall rest "the abomination that maketh desolate.” This is the time of God's final vengeance on Jerusalem, when the blood of the Son of God shall be avenged, and to this terrible time our Lord refers in Matt. xxiv., when He quotes the words spoken by Daniel; and He adds, “ Then shall be great tribulation, such as was not since the beginning of the world to this time; no, nor ever shall be ; and except those days had been shortened, there should no flesh be saved; but for the elect's sake, those days shall be shortened.” The holy seed of Isaiah vi. 13 will be the substance, i.e.., the stock of the Israel of the future, and the divided and scattered nation shall be gathered, and shall once more become one, when they look on Him whom they have pierced, and mourn.

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It is thus that God makes man the arbiter of his fate, and He will use for the destruction of a rebel people that very power which they have invoked, thus revealing to all time that the God who is "merciful and gracious, longsuffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity, transgression and sin,” is yet the God of holy vengeance and of retributive justice, “who will by no means clear the guilty, visiting the iniquity of the fathers upon the children, and upon the children's children."

From this reference to the "enemies" in the parable, we discern the thoughts that were welling up in the mind of the Holy One, as He foresaw what His rejection would cost the devoted nation of Israel, whom He came to bless, and to gather under His wings. He saw what lay behind the indignation of Scribes and Pharisees, as they observed the momentary triumph with which the lowly King was received by the multitude on approaching the city; but His heart was occupied with the miseries that awaited the doomed city, as we see from verse 41,

When He was come near, He beheld the city, and wept over it.”

As we connect together the tears of the Son of God with the divine utterances concerning the judgment of the wicked, hard thoughts of the righteous judgment of God disappear. Those thoughts which naturally fill our minds then give way to a holy reverence and awe in the presence of heights of righteousness and holiness, and depths of sin and transgression, that God alone can understand.

H. G.

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“Come hither, I will shew thee the bride, the Lamb's wife. he . . ,. shewed me that great city, the holy Jerusalem, descending out of heaven from God, having the glory of God.”—Rev. xxi. 9-11. In reading this account of the glory of the Church we may well ask, “Can vile, wretched sinners like ourselves have anything to do with this?” The answer comes, “ These are the true sayings of God," and on God's testimony we may believe what would never have entered into the heart of man to conceive. Many of the Lord's people only think of heaven as a place of exemption from pain and sorrow, but God reveals to us what heaven is, in order that our hearts may be set on things above. would like to go there after they have done with earth, but not until then. The young man who left the Lord and went away sorrowful, preferred earth to heaven, but God would give us such a knowledge of heaven as would lift us above earth. It is the cross which speaks to us of the baseness of earthly things and the brightness of coming glory.

Satan has a most distinct interest in keeping us away from this Book of the Revelation, to the reading of which a peculiar blessing is attached. No other book so frequently mentions the Lamb, that Lamb who is our link with the glory, which but for Him we never could have. No other book tells us so much of the glory, but Satan wishes to keep us grovelling upon the earth. It is this book, too, which tells us most of Satan's working and of his overthrow.

* Notes of an address given by the late Mr.J. L. HARRIS about 1840.

“ These .

John, who had been employed to tell the churches of their failures, had his heart cheered by these revelations of future glory. None of God's purposes can be frustrated, and notwithstanding all the Church's failure, God shows John in what way the Church is viewed by Him. How great is the contrast between what we see and what God sees !

The angel who carries John away in the Spirit and shews him the vision, was one of those who poured out the vials of God's wrath upon that which pretended to be the Church; and this reminds us of the connection between grace and glory. We are apt to attach some glory to our own service, but as we read in Rev. vii.,

have washed their robes and made them white in the blood of the Lamb: therefore are they before the throne of God.” Our eternal blessing is owing solely to the blood of the Lamb, and he who has touched the Lord Jesus Christ is as meet for glory as if he had been as devoted as the apostle Paul. The Lamb is the great object of the glory, and when ourselves in that glory we shall look back upon the riches of the grace which brought us there.

The eighteenth chapter of the Revelation describes the city of man's building, the centre of all human glory. But as the sentence, “The kingdom is departed,” followed hard on Nebuchadnezzar's boast, so here, the proud exclamation, “I sit as a queen,” is succeeded by “In one hour is thy judgment come.” When man is most righteous, most perfect, as he thinks, then he is most ripe for judgment. Men are big with expectation of what will come in a few years' time, and none can say what man's energy may not produce; but if God's word be true, man can only produce that which God is going to judgeBabylon, the “ cage of unclean birds.”

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