Correspondence.
Bible Treasury, Volume 2, 2nd Edition, January 1858.
(1st. Edition, January [02 1858 014])
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 fulfilment 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 accounted thus, doubtless with much truth, for the unfavourable 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 Eshcol, 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 St. John, in addressing the "fathers" — 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 2:28) 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, etc.) 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. 1:11, 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 Psalm 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 enquiry. 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 — 1st. 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 Psalm 110 which proves the fact, but nothing as to the prolongation: but gives rather the idea of Divine wrath executing summary vengeance. 3rd, from 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!" Psalm 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 Ps. 18:43-44; Isaiah 66:15-24; Zech. 14:2-3, 12, 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 judgement 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 honour conferred especially upon Israel. To be for ever 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. 7:1, 7; Deut. 11:22-25; Deut. 20:1-4; Deut. 32:30, 36-42; Joshua 24:12; 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 the conquests of the Messiah, besides the needful inflictions 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. Exodus 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. 16:53-55, 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 Tyre, 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, 27 as to Tyre? 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. 6:2, 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-organisation 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," etc. Spain, Italy, Naples, Rome, Belgium, etc., 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 s observations; and possibly some of his speculations may prove correct, though some have come to nought. 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, Eph. 3:16-21; Phil. 4:8; Col. 1:9-10, 27, 28, Col. 3:16; 1 Tim. 3:15-16; 2 Peter 1:2 — 2 Peter 3:18, as setting forth the true character and mode of knowledge in which Christians should be versed. (John 14:26; John 16:12-15; 1 John 1:1-3.)
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 colour 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 judgements 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, etc. 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," etc.
May I ask, Mr. Editor, in concluding this summary of what seems to me the general character of "the Last Vials," that you will favour 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, 30? A few remarks, likewise on the symbolic force of the description of the heavenly Jerusalem in Rev. 21, 22 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 coloured 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. 15:52. 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.