To the Editor of the Bible Treasury
DEAR SIR, I have had my attention drawn of late to a prophetic, publication named the “Last Vials,” proceeding from the pen of Mr. Purdon, of Torquay. I have thought that I would, as far as the Lord enables me, communicate to you the impressions formed in my mind with regard to it. I do not pretend to a careful examination of even the few numbers of the work (about two dozen) that have come under my notice; but these specimens give one, in some respects, a general notion of the character of the whole.
The general outline of Mr. Purdon's prophetic scheme appears correct, as far as I am a judge. It embraces the constant expectation of the Lord, with no intervening events, as the true hope of the Church; a double fulfillment of prophecy as to antichrist, partial in the past, (as applied to Popery,) complete in the future; the restoration and blessing of Israel; the millennial reign of Christ; the new heavens and new earth. He urges the truth of the expectation of Christ's return in the most decided manner, and lashes with severity the worldly and Laodicean ways of professing Christendom and of true Christians, who, alas! so largely share them; and accounts thus, doubtless with much truth, for the unfavorable reception which the doctrine of the Lord's coming meets with from them.
It seems to me, however, that Mr. P. carries matters in this respect to a decided excess, and gives to the rapture of the saints an undue and exaggerated prominence. He considers that “Of all the subjects of revelation, that of the rapture of the Church is the most sublime The scriptures, like the tree of life, bear twelve manner of fruits, some for the ordinary uses of salvation, others for the Church in its most advanced state; and of these the rapture of the saints is the most perfect and mature. Like the cluster of grapes at the brook of Eschol, the most perfect specimen of the promised land.” And again, “It is the constant praise of the Thessalonians that they were WAITING for Christ. But the Thessalonians were the most perfect and advanced of all the churches. Therefore it follows that to wait for Jesus' is the highest act of faith in any Christian Church.” Now I would not, for a moment, undervalue the preciousness of the expectation of our Lord. I believe that the rapture of the living saints is the greatest triumph of redemption and the power of the life that is in Christ for His people. But I do not think it is by any means the most sublime of all the subjects of that revelation which, by the Holy Ghost, unfolds to us all that God is, as displayed in His ways, and above all, in His Son. That the Thessalonians were in a most blessed state as a church, I do not doubt; but that they were the most “perfect and advanced” of the churches, I see no reason to suppose, with Philippians and Ephesians before me. In fact, it is evident that the “waiting for His Son from Heaven,” in their case, was immediately consequent on turning to God from idols to serve the living and true God, i.e., that it was a truth interwoven with their faith immediately on conversion. It is, or should be, one of the elementary truths of Christianity. I may observe that the Apostle John, in addressing the “lathers''—those most advanced in spiritual life -speaks of them as those, not who had apprehended “the rapture,” but who had “known him that is from the beginning.” The appearing of Christ (see 1 John 2:2828And now, little children, abide in him; that, when he shall appear, we may have confidence, and not be ashamed before him at his coming. (1 John 2:28)) was a truth familiar to the whole family, young or advanced. In a word, the knowledge of Christ Himself, His person and His love is infinitely more precious than that rapture (precious truth as it is) which derives all its power and sweetness for our souls from the apprehension of the glory and the love of Him to whose presence it will introduce us—of the riches of blessing, too, to which His love has acquired a title for us, and into the full enjoyment of which we shall then enter.
Mr. P. considers it possible, and even probable, that the worldly-minded portion of even the true Church will be left behind at the rapture. Now, while lamenting equally with him the state of many Christians, denying practically, even if they hold as a doctrine, the hope of the Lord's appearing, it would be, to my mind, a denial of the perfectness of grace to suppose that they will be left out of the Church at her rapture. (I do not believe, as Mr. P. does, that they might, after passing through the tribulation, form part of “the bride” at the end.) But, in fact, Mr. P., while acknowledging that it is only matter of conjecture, dilates on it strenuously, as though it were a certainty. This he carries to a climax in a tract entitled “Remember Lot's Wife,” where, on the supposition that Lot's wife may be a type of carnally-minded Christians, he thus writes: “Such thoughts (worldly schemes, &e.) may pass through the minds of saints at the moment of the rapture And so the earthly-minded saint—reluctant to mount into the air—reluctant to meet the Lord—may be struck down to the earth again, as a monument of divine indignation.” (!) In another tract he seeks to prove that the “high calling of God” meant the rapture, and that Paul felt doubtful of attaining to it, i.e., of being found worthy of it! Now I feel confident that “calling” never signifies anything of the kind. It is used to express God's call of His chosen ones, and the blessings connected therewith. In 2 Thess. 1:1111Wherefore also we pray always for you, that our God would count you worthy of this calling, and fulfil all the good pleasure of his goodness, and the work of faith with power: (2 Thessalonians 1:11), it is applied, not to the rapture, but to the place given us in the kingdom, and the tribulation on earth which is our portion in connection with it. So that the contrast between “high” and “low” calling, (if such a thing were mentioned,) would not be, as Mr. P. supposes, the rapture on the one hand, and remaining till the Lord comes to earth on the other; (and how would this be so, if the saints left behind were taken up to the Lord, as Mr. P. thinks, before the marriage of the Lamb, when He has not as yet come to earth, in Rev. 19?); but rather would it not be the being called to know and have part in Christ in heavenly glory, as contrasted with the calling of Israel to earthly blessing?
Mr. P.'s interpretation of symbols I should judge to be by no means always to be trusted. For instance, he treats the man-child of Rev. 12 as the living saints caught up at the rapture, the woman being the Church reigning in heaven. But how can this be so, when, after the catching up of the child to the throne of God, she is persecuted by the dragon who is cast out into the earth, and flies into the wilderness? It seems evident to me that the man-Child is Christ, according to Psa. 2 caught up to heaven consequent on His rejection,—born, according to the flesh, of Israel, set forth by the woman. Doubtless the rapture of the man-child includes that of the heavenly saints.
While there is much that is true in Mr. Purdon's thoughts, as long as he adheres to the teaching of scripture, there is a good deal, on the other hand, of rash and unwarrantable conclusions, based on deductions from scripture, analogies, probabilities, and the like, which renders him an unsafe guide in prophetic inquiry. For instance, from the undoubted fact that the Messiah will, after His second advent, destroy many of His own and Israel's enemies, and Will, in the carrying out of this vengeance, make use of Israel as His weapons of war—from this Mr. P. deduces the idea that there will be what he terms the wars of the Messiah, carried on for a prolonged period, perhaps half, or nearly so, of the millennial reign. He grounds this supposition – First, on a straining of the types of David and Solomon, (as representing Christ; in His characters as Conqueror and Prince of Peace,) to prove that His Davidic reign will be equal in length to His Solomonic, or at least a considerable period. With equal reason might the period of antichrist's rule be supposed a prolonged one; for Saul, who doubtless in measure typified him, reigned for the like term of forty years as David and Solomon. Next, from Psa. 110 which proves the fact, but nothing as to the prolongation: but gives rather the idea of Divine wrath executing summary vengeance. 3rd, from Dan. 7:1212As concerning the rest of the beasts, they had their dominion taken away: yet their lives were prolonged for a season and time. (Daniel 7:12), where the three first beasts are said to have their lives prolonged for a time—hence, Mr. P. argues they will be destroyed at the end of that time; and therefore, “That the three former Gentile empires will take up arms after the Lord's coming, has been shown to be almost certain, from the expression used by Daniel!” Psa. 18, another of Mr. P.'s convincing evidences of protracted wars carried on by Christ through the instrumentality of Israel, shows rather, I think, the effect of his first victories in reducing nations throughout the world to the obedience of fear. (See verses 43, 44; Isa. 66:15-2415For, behold, the Lord will come with fire, and with his chariots like a whirlwind, to render his anger with fury, and his rebuke with flames of fire. 16For by fire and by his sword will the Lord plead with all flesh: and the slain of the Lord shall be many. 17They that sanctify themselves, and purify themselves in the gardens behind one tree in the midst, eating swine's flesh, and the abomination, and the mouse, shall be consumed together, saith the Lord. 18For I know their works and their thoughts: it shall come, that I will gather all nations and tongues; and they shall come, and see my glory. 19And I will set a sign among them, and I will send those that escape of them unto the nations, to Tarshish, Pul, and Lud, that draw the bow, to Tubal, and Javan, to the isles afar off, that have not heard my fame, neither have seen my glory; and they shall declare my glory among the Gentiles. 20And they shall bring all your brethren for an offering unto the Lord out of all nations upon horses, and in chariots, and in litters, and upon mules, and upon swift beasts, to my holy mountain Jerusalem, saith the Lord, as the children of Israel bring an offering in a clean vessel into the house of the Lord. 21And I will also take of them for priests and for Levites, saith the Lord. 22For as the new heavens and the new earth, which I will make, shall remain before me, saith the Lord, so shall your seed and your name remain. 23And it shall come to pass, that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before me, saith the Lord. 24And they shall go forth, and look upon the carcases of the men that have transgressed against me: for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh. (Isaiah 66:15‑24); Zech. 14:2, 3, 12, 16, 172For I will gather all nations against Jerusalem to battle; and the city shall be taken, and the houses rifled, and the women ravished; and half of the city shall go forth into captivity, and the residue of the people shall not be cut off from the city. 3Then shall the Lord go forth, and fight against those nations, as when he fought in the day of battle. (Zechariah 14:2‑3)
12And this shall be the plague wherewith the Lord will smite all the people that have fought against Jerusalem; Their flesh shall consume away while they stand upon their feet, and their eyes shall consume away in their holes, and their tongue shall consume away in their mouth. (Zechariah 14:12)
16And it shall come to pass, that every one that is left of all the nations which came against Jerusalem shall even go up from year to year to worship the King, the Lord of hosts, and to keep the feast of tabernacles. 17And it shall be, that whoso will not come up of all the families of the earth unto Jerusalem to worship the King, the Lord of hosts, even upon them shall be no rain. (Zechariah 14:16‑17).) But what is the most objectionable is, that he looks upon such wars, not, according to the whole spirit of scripture, as needful and terrible acts of judgment from God, for the subjugation and overawing of the nations; but moreover, as forming in themselves a part of the privilege of Israel. “God chose a people a warlike people, endowed with the highest attributes of manhood—brave, firm.... robust in frame.... He placed them.... in a country filled with strong military positions.” So again, “They will continue to be a fighting nation, as their forefathers were once the greatest warriors of the world. This is an high honor conferred especially upon Israel. To be forever a warlike race, is the height of perfection in human affairs.” I need scarcely say how utterly false is this attributing of the triumphs which display God's power on behalf of Israel to their physical qualifications for conquest. (See Deut. vii. 1, 7; xi. 22-25; xx. 1-4; xxxii. 30, 36-42; Josh. 24:1212And I sent the hornet before you, which drave them out from before you, even the two kings of the Amorites; but not with thy sword, nor with thy bow. (Joshua 24:12); Psa. 108:11-1311Wilt not thou, O God, who hast cast us off? and wilt not thou, O God, go forth with our hosts? 12Give us help from trouble: for vain is the help of man. 13Through God we shall do valiantly: for he it is that shall tread down our enemies. (Psalm 108:11‑13).) Mr. P. considers the enlistment of Jews by the Russian emperor as a sign that they are about to be trained for their future warlike achievements! Worse than this, he regards die conquests of the Messiah, besides the needful inductions of Divine vengeance on the wickedness and pride of man, to be part of his perfection as a man! That such a thought is carnal and not spiritual I need not stop to prove. Ex. 15, where the LORD is proclaimed “as a man of war,” is as far as possible from countenancing Mr. Purdon's imagination.
Another instance of Mr. P.'s speculativeness is found in treating of the restoration of the Gentile nations. Instead of following the alone safe guidance of the word, he uses the following argument:—Ezek. 16:53-5553When I shall bring again their captivity, the captivity of Sodom and her daughters, and the captivity of Samaria and her daughters, then will I bring again the captivity of thy captives in the midst of them: 54That thou mayest bear thine own shame, and mayest be confounded in all that thou hast done, in that thou art a comfort unto them. 55When thy sisters, Sodom and her daughters, shall return to their former estate, and Samaria and her daughters shall return to their former estate, then thou and thy daughters shall return to your former estate. (Ezekiel 16:53‑55), shows Sodom restored. Now the wickedness of Sodom was especially great, and her destruction the most complete. “We think,” hence argues Mr. P., “that an immense and most important conclusion may be drawn from this prophecy—THE REVIVAL OF THE ANCIENT GENTILES. . . . . . If Sodom itself be restored, how much more any other of the Gentile cities?” Why not Tire, Bozrah, Ar of Moab, Zidon, Ashkelon, or even Babylon itself?” Such inferences are surely as rash as they are needless. Scripture tells us explicitly what nations shall, and what shall not, be restored. And does not Jer. 49:13 state the contrary with regard to Bozrah? The last verses of Ezek. 26 xxvii. as to Tire? Isa. 13:19-2219And Babylon, the glory of kingdoms, the beauty of the Chaldees' excellency, shall be as when God overthrew Sodom and Gomorrah. 20It shall never be inhabited, neither shall it be dwelt in from generation to generation: neither shall the Arabian pitch tent there; neither shall the shepherds make their fold there. 21But wild beasts of the desert shall lie there; and their houses shall be full of doleful creatures; and owls shall dwell there, and satyrs shall dance there. 22And the wild beasts of the islands shall cry in their desolate houses, and dragons in their pleasant palaces: and her time is near to come, and her days shall not be prolonged. (Isaiah 13:19‑22), as to Babylon? And a similar imagination with reference to Edom seems plainly contradicted by Jer. 49; 17:18 Ezek. 35; 4:9
While the author of the “Vials” rightly insists that no events are necessary to occur before the coming of Christ for the Church, he nevertheless occupies the minds of his readers with the events and politics of the day, as being the tokens, in his opinion, of the near approach of the accomplishment of prophecy, to an extent, I cannot but think, very unprofitable for the soul. Thus many of his tracts are filled with supposed discoveries in the present French Emperor of traits which point him out, in his opinion, as the eighth head of the beast. As an instance of these speculations, in a tract on “The First and Second Seals,” he conjectures the conqueror of Rev. 6:22And I saw, and behold a white horse: and he that sat on him had a bow; and a crown was given unto him: and he went forth conquering, and to conquer. (Revelation 6:2), to be the eighth head, in the commencement of his military career, while it is certain that the eighth head will be the chief of the revived Roman empire. But this setting out in a course of conquests must be, he considers, preceded by a period in which this monarch will display a pacific character. Hence the comparison is drawn with Napoleon III., whose “empire is (professedly) peace,” while he is, according to Mr. P., master of Rome and Constantinople, (this was written before the evacuation of Turkey by the allied forces), and aiming at the possession of Jerusalem—thus evidently laying the foundations for the re-organization of the Roman empire. Now, the events of the times have, doubtless, their significance and interest for the Christian, especially in the moral principles that are seen everywhere at work, But that the attention should be engrossed with them, or occupied with persons whose playing a part in the scenes of the last days must be entirely conjectural, is, I cannot doubt, a wretched substitute for, and indeed, a means of drawing away the soul from, the contemplation of those heavenly blessings in Christ, which are so entirely outside the scene of the events and politics of this world. Mr. Purdon appears to be absorbed in the contemplation of Louis Napoleon—an unprofitable subject truly! Thus, of the few tracts I have before me, “The woman and the beast,” is devoted to showing the strong analogy to Rev. 17, of the relations of the emperor of the French and the Church of Rome. Of two tracts on “the Formation of the Ten Kingdoms,” the first proclaims that the convention signed by the ministers of France and England, in the spring of 1854, has made England one of the ten kingdoms of the beast, and treats at length of the plots and designs, against Britain, of Louis Napoleon, showing how completely he had got us under his power in Turkey, while threatening us on the side of Boulogne. The second is a continuation of Mr. P.'s speculations on the Emperor's plans, whom he brands as the “universal conspirator;” and moreover asserts that “since the very last number was published within one week, Napoleon has gained another kingdom, towards the making up of the ten. His forces have landed at the Piraeus, and he is master of Athens. The kingdom of Greece is in his hands,” &c. Spain, Italy, Naples, Rome, Belgium, dm., are pointed out as falling into their places, as the ten kingdoms, under the sway of the same individual. Another tract is entitled, “The True Character of Napoleon III.,” and shows its similarity to, and adaptation for, the character of Antichrist. While the last two of “the Vials” treat of the significance to be — attached to the late “Meeting of the Emperors” of France and Russia; subjoining a tremendous censure on the sins of the English, connected with their treatment of India.
There may be, doubtless, much moral truth in Mr. Purdon's observations; and possibly some of his speculations may prove correct, though some have come to naught. But such matters are, save for the most passing comment, entirely outside the sphere of the life and hopes of those who are “not of the world, even as Christ is not of the world,” It is refreshing to turn from this strain of writings to such passages as Eph. 1:16-23; 3:16-2116Cease not to give thanks for you, making mention of you in my prayers; 17That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him: 18The eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints, 19And what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power, 20Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places, 21Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come: 22And hath put all things under his feet, and gave him to be the head over all things to the church, 23Which is his body, the fulness of him that filleth all in all. (Ephesians 1:16‑23)
16That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man; 17That Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love, 18May be able to comprehend with all saints what is the breadth, and length, and depth, and height; 19And to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God. 20Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us, 21Unto him be glory in the church by Christ Jesus throughout all ages, world without end. Amen. (Ephesians 3:16‑21); Phil. 4:88Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things. (Philippians 4:8); Col. 1:9-10, 27-28; 3:169For this cause we also, since the day we heard it, do not cease to pray for you, and to desire that ye might be filled with the knowledge of his will in all wisdom and spiritual understanding; 10That ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God; (Colossians 1:9‑10)
27To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: 28Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus: (Colossians 1:27‑28)
16Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord. (Colossians 3:16); 1 Tim. 3:15-1615But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth. 16And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory. (1 Timothy 3:15‑16); 2 Peter 1:2- 3:182Grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord, 3According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue: 4Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust. 5And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge; 6And to knowledge temperance; and to temperance patience; and to patience godliness; 7And to godliness brotherly kindness; and to brotherly kindness charity. 8For if these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ. 9But he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins. 10Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall: 11For so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ. 12Wherefore I will not be negligent to put you always in remembrance of these things, though ye know them, and be established in the present truth. 13Yea, I think it meet, as long as I am in this tabernacle, to stir you up by putting you in remembrance; 14Knowing that shortly I must put off this my tabernacle, even as our Lord Jesus Christ hath showed me. 15Moreover I will endeavor that ye may be able after my decease to have these things always in remembrance. 16For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty. 17For he received from God the Father honor and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased. 18And this voice which came from heaven we heard, when we were with him in the holy mount. 19We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts: 20Knowing this first, that no prophecy of the scripture is of any private interpretation. 21For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost. 1But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. 2And many shall follow their pernicious ways; by reason of whom the way of truth shall be evil spoken of. 3And through covetousness shall they with feigned words make merchandise of you: whose judgment now of a long time lingereth not, and their damnation slumbereth not. 4For if God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment; 5And spared not the old world, but saved Noah the eighth person, a preacher of righteousness, bringing in the flood upon the world of the ungodly; 6And turning the cities of Sodom and Gomorrha into ashes condemned them with an overthrow, making them an ensample unto those that after should live ungodly; 7And delivered just Lot, vexed with the filthy conversation of the wicked: 8(For that righteous man dwelling among them, in seeing and hearing, vexed his righteous soul from day to day with their unlawful deeds;) 9The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished: 10But chiefly them that walk after the flesh in the lust of uncleanness, and despise government. Presumptuous are they, selfwilled, they are not afraid to speak evil of dignities. 11Whereas angels, which are greater in power and might, bring not railing accusation against them before the Lord. 12But these, as natural brute beasts, made to be taken and destroyed, speak evil of the things that they understand not; and shall utterly perish in their own corruption; 13And shall receive the reward of unrighteousness, as they that count it pleasure to riot in the day time. Spots they are and blemishes, sporting themselves with their own deceivings while they feast with you; 14Having eyes full of adultery, and that cannot cease from sin; beguiling unstable souls: an heart they have exercised with covetous practices; cursed children: 15Which have forsaken the right way, and are gone astray, following the way of Balaam the son of Bosor, who loved the wages of unrighteousness; 16But was rebuked for his iniquity: the dumb ass speaking with man's voice forbad the madness of the prophet. 17These are wells without water, clouds that are carried with a tempest; to whom the mist of darkness is reserved for ever. 18For when they speak great swelling words of vanity, they allure through the lusts of the flesh, through much wantonness, those that were clean escaped from them who live in error. 19While they promise them liberty, they themselves are the servants of corruption: for of whom a man is overcome, of the same is he brought in bondage. 20For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning. 21For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them. 22But it is happened unto them according to the true proverb, The dog is turned to his own vomit again; and the sow that was washed to her wallowing in the mire. 1This second epistle, beloved, I now write unto you; in both which I stir up your pure minds by way of remembrance: 2That ye may be mindful of the words which were spoken before by the holy prophets, and of the commandment of us the apostles of the Lord and Saviour: 3Knowing this first, that there shall come in the last days scoffers, walking after their own lusts, 4And saying, Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation. 5For this they willingly are ignorant of, that by the word of God the heavens were of old, and the earth standing out of the water and in the water: 6Whereby the world that then was, being overflowed with water, perished: 7But the heavens and the earth, which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men. 8But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day. 9The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance. 10But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up. 11Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness, 12Looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat? 13Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness. 14Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of him in peace, without spot, and blameless. 15And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you; 16As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction. 17Ye therefore, beloved, seeing ye know these things before, beware lest ye also, being led away with the error of the wicked, fall from your own stedfastness. 18But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. To him be glory both now and for ever. Amen. (2 Peter 1:2‑3:18), as setting forth the true character and mode of knowledge in which Christians should be versed. (John 14:26; 16:12-1526But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. (John 14:26)
12I have yet many things to say unto you, but ye cannot bear them now. 13Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. 14He shall glorify me: for he shall receive of mine, and shall show it unto you. 15All things that the Father hath are mine: therefore said I, that he shall take of mine, and shall show it unto you. (John 16:12‑15) John 1-3.)
But I must notice here another feature of Mr. Purdon's character of thought. To judge from the “Vials,” his ideas with regard to the blessings which give color to the hope of a Christian, are of the most low and material order. I may observe that while he considers the Revelation not literal but figurative, he nevertheless attempts to show how some of the judgments may be literally and exactly fulfilled, by means of comets, and the like. And the “heavenly Jerusalem” he regards as a real, actual, golden, foursquare city, of certain dimensions. But the lowness of his spiritual thoughts comes out most strikingly in a number called, “The Faith that overcometh the World.” He considers that this is something more than ordinary faith, which he designates faith in the atonement, although it is declared that “whatsoever is born of God overcometh the world;” and the faith spoken of, “believing in the Son of God,” is the first and grand element of salvation. He says that believing in Jesus as the Son of God, is looking at Him as the heir and proprietor of all things, and thus also the dispenser of them to us hereafter! But among these, Mr. P. puts in the foremost place, power, rank, title, and fame; the perusal of the history of eternity; the magnificence of the heavenly city, (“ the new Jerusalem, 6000 miles in circumference and 1600 miles in height, glittering with its golden street, and the light of God's countenance,” is to me a most offensive idea); radiant robes; equipages (chariots and horses of fire); eating and drinking in the kingdom; the personal beauty of resemblance to Christ (eclipsing, according to Mr. P., the highest dreams of sculpture!); scientific knowledge; music, &c. It is these enjoyments which constitute, in Mr. P.'s idea, the “unsearchable riches of Christ!” “In every circumstance the Son of God meets point to point with the world—out-rivals and defeats it... He has promised to the saints all that the world can promise to the worldly, and not spiritually but literally. “The world attracts and destroys the soul by its fascinations; the Son of God takes up the world on its own terms; demands what it can give in exchange for the soul, and he then offers the same price; the same in kind, but multiplied an hundred fold It is thus that faith in the Son of God overcometh the world; for it gives us all that the world can give,” &c.
May I ask, Mr. Editor, in concluding this summary of what seems to me the general character of “the Last Vials,” that you will favor myself and your readers with your thoughts on the true nature of “faith in the Son of God” as that which “overcomes the world,” as compared or contrasted with those I have just quoted; and also whether you see any reason for believing that literal eating and drinking will form a part of the “spiritual blessings in heavenly places in Christ,” which God has given to His Church. What is proved by Luke 22:18, 29, 3018For I say unto you, I will not drink of the fruit of the vine, until the kingdom of God shall come. (Luke 22:18)
29And I appoint unto you a kingdom, as my Father hath appointed unto me; 30That ye may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel. (Luke 22:29‑30)? A few remarks, likewise, on the symbolic force of the description of the heavenly Jerusalem in Rev. 21 xxii. would be most acceptable. I may add, that Mr. P. feeds, in some places, the imagination rather than the souls of his readers by highly colored pictures of the earthly blessings of Israel (physical, climate, and the like) in the millennium. Most strange and wrong is his notion that the saints on their rapture will need time in order to “accustom” them to the new state of things! and that the “morning star” signifies Christ appearing in a less dazzling glory for this end. His idea that the dead saints may rise forty days before the rapture, and warn the living ones of its approach, is contradicted by 1 Cor. 15:5252In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. (1 Corinthians 15:52). His observations on “the Progress of Atheism” are striking, and he exhibits a wholesome horror of the advancing evil of the day in Christendom. But I doubt that “the Last Vials” are calculated for the true edification of believers; while in some respects they are positively objectionable.
I am, dear sir, Yours in Christ,
W. G.