01.09. Meditation 9

MEDITATION 9.

"This is my comfort in my affliction" Psalms 119:50

"Then one of the elders asked me, ’These in white robes — who are they, and where did they come from?’ I answered, ’Sir, you know.’ And he said, ’These are those who have come out of the great tribulation; they have washed their robes and made them white in the blood of the Lamb.’ Therefore, they are before the throne of God and serve him day and night in his temple; and he who sits on the throne will spread his tent over them. Never again will they hunger; never again will they thirst. The sun will not beat upon them, nor any scorching heat. For the Lamb at the center of the throne will be their shepherd; he will lead them to springs of living water. And God will wipe away every tear from their eyes." Revelation 7:13-17 When a thoughtful man considers the history of this world, from the creation downward to the present time, and reflects on the numerous successive generations of our race which have been born, and which have lived, and passed away — when he traces in the page of history the revolutions and wars, the schemes and enterprises, the discoveries in art and science, which mark its epochs — and considers that all the busy people which then thought, and felt, and acted, with so much intensity and interest, have long since been laid to rest — when he looks to the sepulchers in every land, where all nations and tribes are entombed; and, above all, when he thinks of the multitude that have been carried, one after another, from his own neighborhood to the grave, and that it now contains many of the members of his own family — all whom, in their age, he was accustomed in his youth to revere, and many whom, in their childhood, he knew and loved — he can hardly fail to be struck by the thought, that he is more nearly related to the departed than to the living; that the earth contains, within its bars, a much larger number of men than it bears on its surface; and that, while it is the abode of the living — it is, in a larger sense, the depository of the dead. Can a mind of any reflective power stop short at this melancholy point; or will it not entertain the question — What is the eternal state of the mighty congregation which lies below? What has become of those living and active spirits which once appeared on the arena of public affairs, and set the world in motion; or which, in the more quiet and secluded walks of humble life, awakened the interest of the domestic circle, and a small neighborhood of friends? Are these spirits still alive? Are they in a state of conscious existence? And, if they are, in what part of God’s universe, and in what circumstances, are they now placed? The Bible answers these solemn questions. It declares, that not one spirit which has ever lived and acted on the earth has been extinguished — that every one is still somewhere, conscious of its existence, and sensible of its state. From the death of Abel, when the first human spirit passed into eternity, down to the present moment, when others are disappearing from the midst of us — has that eternal state been fast peopling from this earth. And what a multitude, then, of human beings must be there — the collective contributions of all ages, and of all lands — to eternal Heaven or Hell! For wise reasons, that thickly peopled scene is to us invisible. Were it disclosed to our sight, instead of being revealed to our faith, it might derange the whole economy of our present state of probation, and interfere with the operation of those principles by which the characters of men are now tried, and according to which they will hereafter be judged. But God has made known to us, by evidence sufficient to command rational assent, the fact that such a state of being exists, and is to be expected hereafter. He has farther informed us, that it is divided into only two great departments, which are separated from each other by a great gulf, and that into one or other of these departments — into Heaven or Hell, every human spirit is admitted, according to its improvement or neglect of privileges on earth — according to the state of its character at the hour of death. At present, we are called to contemplate the inhabitants of Heaven — the few that have been saved in every age, already swelled into a multitude which no man can number, and yet to receive, from among ourselves and our saved children, an accession to their blessed society. The curtain which veils the invisible world from our sight is here drawn aside, and an innumerable multitude of holy and happy spirits, once tried like as we now are, are seen clothed in white robes, and, with palms in their hands, "singing the song of God and of the Lamb." The words of the elder, in describing these blessed inhabitants of Heaven, refer, first of all, to their past history; and this affords matter of comfortable and instructive meditation. Their past history connects them intimately with ourselves, for they were all sufferers: "These are those who came out of great tribulation." They constitute, therefore, a peculiar class in Heaven. The angels and seraphim have had no personal experience of sorrow — but these human spirits have tasted its bitterness. This must needs give a distinctive aspect to their class, and a peculiar tone to their feelings forever; for herein they stand distinguished from all other orders of being in the upper sanctuary — that they were once a suffering people. In this respect, too, while they are dissimilar to angels — all the redeemed are like one another! Kings are there, and peasants are there also; but each has entered Heaven through much tribulation, and there is not one of them that may not sympathize with every other, in reflecting on the past, as in enjoying the present.

Some of these blessed spirits were once in abject poverty, and their whole life was one continual struggle against poverty. Some were lodged in a weak and sickly frame, or subject to painful paroxysms of disease, which rendered life a burden. Others were the objects of cruel mockery and persecution, and had trial of bonds and imprisonments." Others being "destitute, afflicted, tormented — wandered in deserts and on mountains, in dens and caves of the earth." And all shared in the more common sorrows of life — strong temptation, frequent disappointments, painful bereavements, and finally, the agonies of death.

Yet there they are in Heaven. Tried like ourselves — like us often weary, beset by evil, by fear distracted, and ready at times to give up the struggle in despair, they were enabled to persevere; and "being found faithful unto death, they have received the crown of life." To the tribulations of the redeemed, the elder refers as an important feature in their past history — a fact so important that it was worthy of being noticed in connection with the weight of glory which they now enjoy. And that it is so will appear from the following reasons: Their tribulations on earth must sweeten to them the rest and peace of Heaven. The happiness of that state is frequently denoted by relative terms, such as rest, which implies previous labor; and victory, which implies conflict. And such terms suggest the contrast between their previous and their present state, by which the blessedness of the latter is enhanced. Never is rest more sweet, than when it comes after fatigue; nor peace than after the toils of battle; nor safety than after the hour of apprehended danger.

Now, here the weary traveler has reached his destination; the tempest-tossed mariner has entered his quiet haven; the danger is past, the warfare is ended, and their long looked for home is only the more sweet, by reason of the numerous pains, and perils, and privations, which they endured by the way. In any case, the contrast between earth and Heaven must be great; even in the case of a king, the transition is a glorious one. But in some cases of severe affliction and protracted suffering, the change is, to our imperfect vision, more apparently great. Lazarus, old, diseased, and a beggar, was carried by angels into Abraham’s bosom; and must not his poverty and privations on earth have aided, by the force of contrast, the happiness of Heaven?

These tribulations are an important feature in the history of the redeemed; because, while they now serve to sweeten the rest and peace of Heaven, they were also a principal means, in the hand of God, of preparing them, in point of character, for its enjoyment. Not only by the natural effect of contrast does sorrow enliven succeeding happiness — but by sorrow as a means of moral discipline, concurring with other means graciously given — did God first lead them to turn to himself, and break up their fond attachment to earthly things, and woo their desires and affections towards Heaven. And by the same discipline of sorrow, continued as need required after their conversion, did he from time to time revive their heavenly hopes, and check their backslidings, and stimulate them onwards in the path of preparation — until they, were made "fit for the inheritance of the saints in light." The beneficial effect of affliction in preparing them for glory, is often referred to in the Sacred Writings; it is expressly declared that, "though at present not joyous — but grievous, their tribulations work out for them a far more exceeding, even an eternal weight of glory" — and this they do, by "making them partakers of God’s holiness." In so far as they conduced to this blessed consummation, they were worthy of being mentioned as an important as well as interesting feature in their past history, in connection with the blessedness of their present state; and doubtless, were the company of the redeemed to give utterance to their feelings, they still might, even amidst the glories of Heaven, exclaim like the believer on earth, "It was good for us that we were afflicted; for before we were afflicted we went astray — but now we keep your law." And as, in the experience of those who are already before the throne on high, tribulation has sweetened the blessedness of Heaven, even as it brought them to seek, and prepared them to enjoy it — so, surely, to us who are still in the valley of tears, no scene could well be more appropriately presented for our encouragement in every difficulty, and our comfort under every sorrow — than that, in which they who once suffered as we now suffer, and labored as we are called to labor, are beheld victorious over every enemy, delivered from every evil, and only the more blessed and the more happy, in proportion as their trials on earth were protracted and severe. Were it a company of angels, who never suffered, that appeared in this sublime vision, the encouragement to us were less, in proportion to the contrast between their history and our own; but when the spirits of departed men — the inhabitants of the same world, the partakers of the same nature, the sharers of the same trials with ourselves — are presented before us, arrayed in white robes, and with palms of victory in their hands — well may we thank God and take courage, assured, through their example, that "our labor shall not be in vain in the Lord." From their sufferings it necessarily follows, and it is obviously presupposed in the succeeding clause, that they were sinners. This, also, is an important and a distinctive feature in their past history. Unlike the angels of God, they were naturally depraved. Their affections were once entirely estranged from God and his service. The gospel was once to them as revolting as to others; and, perhaps, many of them lapsed, for a time, into infidel opinions, and questioned the existence of God, and doubted of their own immortality, and discarded alike the hope of Heaven and the fear of Hell! Nor did their depravity appear only in the disordered state of their moral feelings, or in their tendency to unbelief; it was manifested in practical disobedience to God, whenever his will was contrary to their own in acts of intemperance, or dishonesty, or impurity; in the neglect of important duty, or in the commission of known and positive sin.

Yes, all these glorious and happy spirits were once in this guilty and depraved condition; and whatever of purity they now possess, was acquired by a painful struggle against the tendencies of their fallen nature. Every one of them, in looking back on their history while they lived in this world, may recollect a time when they were estranged from God, careless of his favor, and disobedient to his will. And these recollections, while they must fill them with profound humility — will also enhance, in their esteem, the magnitude and blessedness of that salvation which they now enjoy, and deepen the gratitude with which they celebrate its triumphant consummation. And were these glorious spirits once, like us, depraved and guilty, liable to the same temptations, agitated by the same passions, and opposed by the same difficulties with ourselves? Let us thank God, and from their example take courage; for, as guilty as we are, many as guilty are now in Heaven. If we are depraved — they were depraved also. If we feel every motion towards holiness to be a painful struggle against our nature — they felt the same. If we have reason to complain of the hardness of our hearts, and the instability of our purposes, and the frequency of our backslidings — they had the same occasion to mourn over theirs. Their sins, their backslidings, their penitential acknowledgments, their bitter complaints, their painful struggles, together with their final triumph over all — are recorded, and may well serve for the purpose, of encouraging us to persevere in the same path, which, however arduous, and however painful it may be — will conduct us, as it conducted them, to a scene of perfect purity and everlasting bliss.

They were sinful, but, "they washed their robes and made them white in the blood of the Lamb." Being guilty and depraved, they had neither the inclination to forsake sin, nor the means of expiating it. And as by the law of their moral nature, and the external arrangements of God’s government, sin was inseparably connected with suffering — they had no present enjoyment which could deserve the name of happiness, and the future offered nothing but a fearful looking for of judgment. Nor was it consistent with the principles of the divine government, or, at all events, with the purposes of the divine mind — to forgive sin, or to exempt sinners from suffering in any way which should have the effect of annulling the sanctions of the law, or which might even seem to dispense with its authority. But, while they were thus degraded and helpless, by a glorious device of divine wisdom and love — their sins were imputed to a substitute, by whom the penalty of the law was endured, and its requirements fulfilled, in their place, and on their account. And the law being honored and magnified by his obedience unto death — his sufferings were accepted as a atoning sacrifice for their sins. And through faith in Christ’s atoning work, the guilty were invited to draw near to God as a merciful and forgiving father, and assured that they should receive mercy to pardon, and grace to help in the time of need. It was declared that "the blood of Jesus Christ cleanses from all sin;" and all, without exception, were invited to wash and be clean. A "fountain having thus been opened in the house of Judah for sin and for impurity," those who, convinced of their guilt and misery, repaired to it in the exercise of faith in the divine promise, are said to "have washed their robes and made them white in the blood of the Lamb!" The effect of that blood, when savingly applied to the conscience, was twofold: it expiated and took away the guilt of past sins, whereby they were obnoxious to divine wrath; and it had also a moral effect in weakening their corruption, and renewing and sanctifying their characters. Its legal efficacy in the way of procuring the pardon of sin is declared, when the apostle asserts, that "without the shedding of blood is no remission," and at another, "that we are redeemed by the precious blood of Christ, as of a Lamb without blemish and without spot" — "blood shed for the remission of sins." And its moral efficacy, in renewing the character and promoting the sanctification of believers is asserted, when the apostle asks, how "much more shall the blood of Christ purge your conscience from dead works to serve the living God?"

We learn from Scripture, that wherever that blood has been effectual for these ends, it was savingly applied to the conscience by the Holy Spirit — and this he did by working faith in their hearts. As the blood of Christ was the objective ground of their salvation, so faith was the subjective means of their salvation. The Holy Spirit acted, as in every case he does act, in a way suited to their rational nature. By convincing them, in the first instance, of their sin and danger — he impressed them with a sense of their need of salvation. By enlightening their minds — he enabled them to perceive the excellency and suitableness of that salvation which was revealed and offered to them in the Gospel. By renewing their wills, he persuaded them to embrace it, and to appropriate it to themselves in the exercise of a simple faith. That faith, as it is the fruit of a divine and saving change, so is it the spring both of peace and of purity; and wherever it exists, it is ever found both to procure pardon, and to promote sanctification. No sooner, therefore, were they led by the Spirit to apprehend the necessity, and to aim at the attainment of salvation, in the way of God’s appointment — than they were totally changed, both in their state and character, and they found that the blood of Christ served both to wash away the guilt of their lives, and the pollution of their nature. Their guilt was taken away, and their characters were renewed, at the same time, and by the same means. And hence, when it is intimated that "they washed their robes and made them white in the blood of the Lamb," we are to understand that they had undergone that radical change which is denoted by the term conversion, and had, in consequence, been not only "justified," but also "sanctified in the name of the Lord Jesus, and by the Spirit of our God." The blood of Christ, shed for the remission of sins, was the sole ground of their acceptance with God. That blood, sprinkled on their consciences, was the means of purging them from dead works to serve the living God. And to the efficacy of that blood are to be ascribed, not only all the peace and holiness which they acquired on earth — but also their exaltation to glory and their blessedness in Heaven. This is strongly intimated in the word therefore. "Therefore are they now before the throne of God." They did not rise to glory on the ground of their own merit, or by the strength of their own virtue. On the contrary, they were, like ourselves, "guilty, and miserable, and poor, and blind, and naked." But feeling their own guilt and danger, they repaired to the cross of Christ, and in his blood, an atoning sacrifice for sin, and a ground of hope was presented, on which they reposed in the humble confidence of faith. "Therefore are they now before the throne!"

And, with mingled emotions of humility and gratitude, they cast their crowns at his feet, and ascribe "salvation to their God, and to the Lamb, forever and ever." The work of redeeming mercy, which was their song in the house of their pilgrimage, is still the theme of their song in Heaven. Not to themselves, but to the Lamb, do they ascribe the glories of their present state. "Unto him that loved us, and washed us from our sins in his own blood, and has made us kings and priests unto God and his Father — to him be glory and dominion forever and ever. Amen." "Worthy is the Lamb who was slain, to receive praise, and honor, and glory!" "For you have redeemed us to God by your blood, out of every kindred, and tongue, and people, and nation."

Thus did these glorious and blessed spirits enter into Heaven, by that new and living way which Christ has opened up, and which he consecrated with his own blood. And why should we despair? Is not that blood as meritorious and as effectual as before? Is it less freely offered? Are we debarred from repairing to it? Is the Spirit less able or less willing to apply it? Has the fountain which was once opened in the house of Judah for sin and for impurity, been dried up or closed against us? Oh, no! If we perish, it is not because we have no access to that fountain — but because we are unwilling to repair to it! If we perish, it will not be because that blood has lost its efficacy — but because we will not try its virtue! If we perish, it will not because Christ is unable to save us — but because we are unwilling to be saved. At this moment there is not one bar between any of us and Heaven, except our own unwillingness. Christ has opened a wide door and an effectual, into the holiest of all; he invites us to enter in. And, guilty and polluted as we are, he assures us that "his blood cleanses from all sin," and that, believing and trusting in that blood, though "our sins be as scarlet, they shall be white as snow, though they be red like crimson — yet shall they be as wool."