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THE SAVIOUR'S WALK TO EMMAUS.

be as really and effectually taught by Him in the mysteries of His kingdom, as the two sorrowing wanderers on their way to Emmaus.

And then be it remembered that after all, this is not a matter of speculation and theory as to the degree of probability that Christ, though risen to His glory, will so teach His people. It is not a mere presumption of the one founded upon the other, that because He so taught these two disciples therefore He will teach others; on the contrary, we rather bring forward this case as an example and illustration of His actual teaching subsequently to His death and resurrection,—whilst elsewhere we have ample scriptural evidence of the truth that He will so teach His people continually. Before His departure He thus encouraged His disciples,-"I will not leave you comfortless: I will come to you. Yet a little while, and the world seeth me no more but ye ; see me because I live, ye shall live also. He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him." And again, "My Father will love him, and we will come unto him, and make our abode with him." Here is a direct authoritative statement of the fact that Christ will teach the minds of His disciples subsequently to His withdrawal from the world. On passages like this our confidence rests. And we bring for ward this specific case therefore as an illustration of the practicability of the measure. It is a fulfilment of this very assertion. It is a part of His ministration as the great Prophet and Teacher of His Church, subsequently to the close of His humiliation and

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His entrance upon the honour of His mediatorial kingdom. It is a case therefore substantially similar, in point of the promised teaching of the Church, and to all other real and effectual teaching in the knowledge of Christ. It is the risen Jesus opening to the weak understanding, and the slow and unbelieving heart, the mysteries of His own written Word, to the awakening the christian affections, and the bringing forth the fruits of the Spirit, We are apt to shrink from the idea of anything supernatural in religion, and attach to the admission of such notions, the stigma of enthusiasm and rhapsody; but it is well to correct our unbelieving and criminal ideas on these subjects by the Scripture, and to point out on the one hand, that the idea of the risen Saviour teaching His disciples in scripture truth, is not without scripture precedent; and on the other, that the case of the disciples at Emmaus has nothing in it more miraculous or extraordinary than we are all taught to expect by the promises, excepting that the bodily presence of Jesus was nearer to them, in consequence of His not having yet ascended to His glory. But this was a mere accidental circumstance. The substantial and characteristic features of the case were, that their understandings were enlightened, their faith confirmed, and their affection kindled, with respect to the scriptural testimony to Jesus Christ, by the teaching of the Saviour Himself.

And now, in the third place, let us refer to the actual experience of such teaching. As far as we have been really and savingly taught in christian truth, it is by this same blessed Teacher. Granted, that He is risen to His glory, that He is on the throne of universal

dominion, and that He upholdeth all things by the word of His power,-yet He actually, in the fulfilment of His promises, teaches by His Spirit, and guides into saving truth. These two disciples said, "Did not our heart burn within us?" and may we not in the same way refer to the experience of many who now love God and His Word? Can they not remember, in the time of awakening inquiry,-when they were mourning over discovered evil and groping after yet undiscovered light-how they were gradually led to apprehend the Gospel, and to see how it behoved Christ to suffer "and to enter into his glory?" Can they not tell how the Scriptures were opened to them, and their own hearts to receive them? and, either in reading or hearing, or in conversation with other Christians, they were gradually led to such comforting and animating views of God's redeeming love, that their hearts burned within them?

they are taught of God who are not: but the fruits and graces of the christian character are the true test. The teaching of Christ leads to the destroying of all ungodliness and worldly lusts. But where the Scriptures are so opened to the understanding that the mystery of Christ is apprehended and believed, and the religious affections are awakened, and the conduct corresponds; there the soul is as really taught by the Lord Jesus, as were the two disciples at Emmaus, though their eyes were holden that they should not know him ;" and as really as they would have still been, even if it had not pleased the Lord at last to open their eyes to know Him; and if, till their dying day, they had remained ignorant of His peculiar bodily nearness to them on that occasion.

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All who are really Christians are more or less thus taught of God. It is a sadly unscriptural notion to suppose that we are to be merely drilled by human agency in the knowledge of the Scripture system; that we form opinions, and that these opinions merely are our guides. This were indeed a cold and insufficient view of Scripture; and if this were all that we might expect, such are the difficulties that our own hearts present, and such the dangers of the way, that we might sit down in despair. But we are warranted to regard the leading features of this case as the standard of that instruction on which we may yet calculate; that the blessed Jesus will open the Scriptures to the inquiring mind; that His Spirit will guide us into all truth; that in the blessed ordinance of His commemorative supper, He will manifest Himself to those who seek Him; and that

Or if, subsequently, in times of affliction and distress, they have turned to the written word for comfort; or in times of languor and coldness of affection, they have sought in that book for greater animation, and a more entire devotion of soul to God; -have they not occasionally found all and more than they had sought? The deadness removed, or the affliction sanctified, and the soul led to rejoice in the faithfulness and care of a covenant God. As the Psalmist says, "While I was thus musing, the fire burned;" or, in another place, "Or ever I was aware, my soul was as the chariot of Aminadab." All this, where it issues in real christian fruit, is the teaching of the great Head of the Church. There is much that is self--though not by His bodily presence, delusion in this matter: many think but by the gracious assurances of His

THE SAVIOUR'S WALK TO EMMAUS.

love and care,-He will be made known in the breaking of bread; and His nearness, and ability, and willingness to save, will be abundantly shewn to the distressed spirit, in proportion to the pressure of its needs, till it kindles with holy love and devotion.

And now, to bring this subject home to own case. If such is the nature of christian teaching, that the Divine Emmanuel Himself opens to us the Scriptures; if such be the nature of comfort in the ordinance of the Lord's supper, that Jesus is manifested to us as He is not to the world;-if such should be the state of our affections, from scriptural knowledge, communion with Jesus, that our hearts burn within us; then how dissatisfied many of us ought to be. Yes, we ought to be dissatisfied. This is no light or trifling matter. It is of unspeakable importance. There is an inspired volume before us, which contains all things necessary to salvation; it is "able to make us wise unto salvation." There is a crucified, risen, exalted Saviour, the eternal Son of God, who is the teacher of the souls of men in the mysteries of that blessed book. If we seek His teaching in simplicity and sincerity, there is a reality in it, which, while it saves the soul, will make "our hearts burn within us." The omnipotent Spirit of our God and Saviour cheers and animates the believing and forgiven soul, and bids it "rejoice with joy unspeakable and full of glory."

Now what we want is more of this heavenly teaching, real in its influence and visible in its effects. We need the cloud to be taken away from our foolish and darkened understandings, and the evil from our hearts. We need to have such bright and convincing displays of the grace of

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God, and the love of our crucified Saviour, that our souls may evermore rejoice in His holy comfort. And with this view, we need more assured convictions that such teaching is open to us now, and that such blessed results are actually attainable. Why should not a sorrowing disciple go now to Jesus? Why should not the Scriptures be now effectually opened to us? Why should this fathomless fountain lie sealed and useless at our feet, and we, though thirsty, refrain from drinking, and tremble to ask, and deny ourselves in the midst of plenty, and remain perishing for thirst, and complaining of our drought and our leanness, when we might have this as a well of water springing up within us unto everlasting life? Why should this gracious Mediator be seated on the throne, and the assurance given to us that we may come boldly to the throne of grace, that we may obtain mercy, and yet we remain listless and indifferent, as if salvation from eternal death were to us a matter of no moment? It is melancholy indeed that such a wonderful, supernatural, Divine mode of teaching the human heart, should be placed before us, and we continue either totally estranged from it, or sadly neglectful of the privilege. The Almighty Saviour, from His throne in heaven, offers, by His Word and by His Spirit, to renew and sanctify our hearts, and yet many who call themselves Christians are without scriptural knowledge, without any clear religious belief, and without any religious affections. Do not let us continue so especially do not let our coldness and indifference sanction in others this dangerous state of ignorance. Let us seek for grace to believe the truth of this spiritual teaching; let us open our bosoms believingly to

its influence; let us calculate upon the opening of the heart by the same mighty power; let us expect a spiritual unction to accompany the written Word; let us look for the encouraging manifestation of the love of Christ, in the Lord's supper; and thus, waiting in sincerity on the means of grace, we may rest assured that a blessed effect

will follow. And while we gradually obtain brighter and more powerful views of this dispensation of mercy, we shall find our hearts warm with love to this yet invisible Saviour, and our conduct more worthy of our high vocation as inheritors of the kingdom of heaven.

Φωνη τεθνηκότος.

PRESENT POSITION OF CHRISTENDOM.-THE THREE FROGS. IN THREE PARTS.

A Gleaning from Elliott's Hora Apocalyptica.

PART 2ND.-THE SPIRIT FROM THE MOuth of the BEAST.

"And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. For they are the spirits of devils working miracles, [or signs] which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty."-REV. xvi. 13, 14. THE spirit of Popery within the last twelve or fifteen years* has not been less stirring and active than the spirit of infidelity.

Let me first call attention to the new association in which this spirit was now apparently to go forth in revived wonder-working energy, as compared with the times of its more early power and rule. In those earlier times the dragon seems represented as hidden and in the back ground; working indeed, and deceiving the so-called christian world; but doing this indirectly, and through the medium of the beast, his creature, which latter was the only ostensible power dominant. But here, it is in ostensible conjunction with the dragon, that the beast sends forth his spirit; as well as in conjunction with that of the false prophet, his old ally and servant, though now bearing a distinctive character. Indeed the dragon's spirit is mentioned first, as perhaps the most potent of the three. It is in this combination that the spirit of Popery is prefigured as preparing to fight its last battle. And this, like the spirit

* Printed 1844.

first mentioned, after the symbol and acting of the frog; that is, not as once, by the dictum of its will, and the sword of the subject civil power to give it effect; but rather by agitation and incessant appealings, inflammatory or seductive, to the ears, ignorance, prejudices, and passions of the multitude.

What the Popes did after their restoration to the Romish see, before the outpouring of the sixth vial, may be considered as but preparatory to the fulfilment of their part in the prophecy of the text. They forthwith issued official bulls, allocutions, and indulgences, asserting or implying all their old pretensions, as those that bore the character of Christ's vicar (rather of Antichrist.) They re-instituted the Inquisition and the Jesuits; the latter such reckless agitators for the advancement of Popery, that Vitringa thought the three frog-like spirits might one and all be in his time discerned in them, but the authority they then sought to exercise was after the old model, and without the co-ordinate and associated power of the spirit of the dragon in ostensible

PRESENT POSITION OF CHRISTENDOM.

alliance. Hence, though alike, in France under the Bourbons, Spain under Ferdinand, and Portugal under Don Miguel, not to add in Bavaria, Austria, Sardinia, Naples,-there was a marked revival of Popery, and in some cases even the Inquisition was again brought into active operation; yet this being contrary to the spirit of the age, a popular re-action ensued, and the legitimists, its friends of the old regime, were driven from their kingdoms. But, in the meanwhile, the unclean spirit from the mouth of the beast had been essaying its strength, conjunctively with that of the dragon, in two countries under Protestant government, viz., Ireland and Belgium; and the essay had been in either case crowned with success. After the agitation of Ireland to its very centre for years, chiefly by united Romish priests and revolutionary demagogues, the Roman Catholic Emancipation Bill was passed in 1829, as a preferable alternative to civil war; and the next year, through the united action of kindred spirits, the Dutch Protestant King was expelled from Belgium, whereupon,-notwithstanding the almost cotemporary expulsion from France of its friends the Bourbons, by a similar but sole dominant democracy, the Papal court, after hesitating for a while what course to pursue in the new conjuncture, being brought to a conviction that democracy was in the ascendant in Western Europe, and finding that the French people, all democratic as they were, professed Catholicism as the religion of the great majority of the nation, and its King of the Barricades himself every way courted the Papal Church and hierarchy, -under these circumstances the resolution was taken by it, to shape its policy conformably. As the dragon having learnt from the results of the first and great French revolution, that he could not let loose on Christendom his democratic atheistic spirit, all unmodified and alone, without the danger of a re-action following in favour of order, and perhaps even of true religion, (for, religion, in some form or other, the human soul craves after,) saw that an alliance was needed with his

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creature the beast, and accordingly planned it in characteristic subtlety; so the beast perceived also its advantage, and accepted the alliance offered;-it being obvious that it was one, intended to be open or more covert according to circumstances, and offering a double seduction from the truth and gospel of Jesus, according as either infidelity or a corrupt antichristian Christianity might best suit the character of the country, the times, or the individual.

It was after this that the unclean spirit from the mouth of the beast, the Papal antichrist, sped forth with that rapidity and power over the earth, that has of late years so astonished the minds of men.

In England (where, as before, I wish particularly to trace its movements) the Reform Bill having been past in 1832, through the conjunction of Romanists (now admitted into parliament) and the several sections of self-styled liberals and democrats,— results succeeded, such as, in a manner and measure little anticipated, to strengthen the cause of Popery alike in this country and abroad. At home, through the near balance of parties, the turning of the scale of political power was found to be in the hands of the leader of the Irish Papal party; and thereby, substantially, very much of the power of the Government itself devolved on him. Hence in the House of Commons, the deference paid to Romish principles, discouragement of all upholding of the true religious principles of Protestantism, and not infrequent assertion (amidst the applause alike of the Romish and the democratic delegates) of the obscurity of the Bible, the equal probability of truth in the most contrary views of its essential dogmas, Popish as much as Protestant, and propriety therefore of a man's following the way of his fathers,-assertions directly insulting to Him who gave the Bible, and fitted to awaken feelings of the need of a surer guide to the interpretation of Scripture than Protestantism could offer, that is, if the Bible were indeed the Word of God. So, alike in the Houses of Parliament, and throughout the country, while Infi

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