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Of AntiChrist and His Ruin

Of AntiChrist and His Ruin

And Of

The Slaying the Witnesses

Prefatory remarks by the Editor

This important treatise was prepared for the press, and left by the author, at his decease, to the care of his surviving friend for publication. It first appeared in a collection of his works in folio, 1692; and although a subject of universal interest; most admirably elucidated; no edition has been published in a separate form.

Antichrist has agitated the Christian world from the earliest ages; and his craft has been to mislead the thoughtless, by fixing upon the humble followers of the Lamb his own opprobrious proper name. The mass of professed Christians, whose creed and mode of worship have been provided by human laws, has ever been opposed to the sincere disciples of Christ. To imbibe every principle from investigation and conviction of the holy oracles—to refuse submission to any authority in the spiritual kingdom of God, except it is to Christ, the supreme head and only lawgiver in his church—to refuse obedience to human laws in the great concern of salvation and of worship; whether those laws or decrees emanate from a Darius, a Nebuchadnezzar, a Bourbon, a Tudor, or a Stuart—to be influenced by the spirit which animated Daniel, the three Hebrew youths, and the martyrs, brought down denunciations upon them, and they were called antichristian: but alas! the sincere disciples of Jesus have ever known and FELT who and what is Antichrist. They have been robbed—incarcerated in dungeons—racked and tormented—transported—drowned—hung or burned. The most frightful atrocities have been committed upon the most peaceful and valuable members of society; because they valued their soul’s peace in preference to temporal advantages. These cruelties are THY cursed deeds, O Antichrist! The hand writing against thee is exhibited in blood-stained and indelible characters. The Great God has decreed thy downfall and ruin—”That wicked—whom the Lord shall consume with the spirit of his mouth,” (2 Thess 2:8). All who are found partakers in his community, must be consumed with an everlasting destruction. No “paper-winkers1 can hide this truth from the enlightened regenerated mind. “O my soul, come not thou into their secret, unto their assembly, mine honor, be not thou united: for in their anger they slew a man. Cursed be their anger, for it was fierce; and their wrath, for it was cruel!”

In Bunyan’s time great cruelties were practiced to compel uniformity. To that absurd shrine many thousand invaluable lives were sacrificed. Blessed be God, that happier days have dawned upon us. Antichrist can no longer put the Christian to a cruel death. It very rarely sends one to prison for refusing obedience to human laws that interfere with religious worship. “My kingdom is not of this world,” said the Redeemer: and his followers dare not render unto Caesar, or temporal governments, that which belongs exclusively to God. Human coercion, in anything connected with religion, whether it imposes creeds, liturgies, or modes of worship, is Antichrist: whom to obey, is spiritual desolation, and if knowingly persevered in, leads to death.

On the contrary, the kingdom of Christ is love, meekness, forbearance, persuasion, conviction, and holy faith. The Christian who dares not obey Antichrist may still, in some countries, suffer personal violence; but the olden cruelties have given way to the spread of the gospel. Should the wicked spirit of persecution still light its unhallowed fire in any sect; may heaven forgive and convert such misguided men, before the divine wrath shall consume all that pertains to Antichrist. “Come out from among them and be ye separate, saith the Lord.”

Bunyan conceives that previous to the universal triumphs of the Savior, Antichrist will spread his influence over the whole earth; and the church be hidden from outward observation, in the hearts of believers. This idea, which was also cherished by Dr. Gill, and others, deserves careful consideration; while we keep in mind, that leaven which must spread, however invisible in its operation, until the whole earth shall be leavened.

The dread enemy may yet appear in a different shape to any that he has hitherto assumed. When mankind, by the spread of knowledge, shall throw off the absurdities and disgraceful trammels of hypocrisy, fanaticism, and tyranny, which has so long oppressed them; there may be experienced a vast overflowing of infidelity, and perverted reason assume the place of Antichrist. Through this and all other opposing systems, Christianity must make its irresistible progress: all that opposes is doomed to ruin by the Great God. Every heart will be subdued by that blessed knowledge, which has the promise of the life that now is as well as of that which is to come. Bloodless victory! The ark being exhibited, every Dagon must fall before it, then shall be realized the heavenly anthem, “Glory to God in the highest, and on earth peace, good will towards men.”




1Paper-winkers,’ in every edition, except the first, which was from the author’s manuscript, has been altered to ‘paper-windows.’ Bunyan’s allusion is to the winkers, called by many ‘blinkers,’ put by the side of a horse’s eyes, to keep him under the complete control of his driver—and by ‘paper-winkers’ the flimsy attempt of Antichrist to hoodwink mankind by printed legends, miracles, and absurd assumptions—it is one of the almost innumerable sparks of wit, which render all the writings of Bunyan so entertaining and strikingly instructive.—Ed.

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The Wrath of the Lamb

The Wrath of the Lamb

And said to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb  Revelation 6:16

Great S. Mary’s Church, 20th Sunday after Trinity, 1873.

This title—the Lamb, the Lamb of God—as applied to our Lord, is found only in the Gospel and the Apocalypse of S. John. Like the designation of the ‘Word of God,’ or the image of the Shechinah, the tabernacle, the glory abiding among men, it is a distinguishing feature which connects these two books, and points to the identification of the disciple of love with the eagle-eyed seer of Patmos. Elsewhere indeed the image is indirectly suggested. But, as a proper name, an absolute and indefeasible title, it occurs in these two books alone.

And, as it links the Gospel with the Apocalypse, so does it also connect the earliest days of Christ’s dispensation with the latest. It is heard first on the lips of the forerunner alone, when the ministry on earth is now to begin; it is echoed last by ten thousand times ten thousand voices of the redeemed, when the ministry in heaven has drawn to a close. Its earlier utterance is the prelude to a life of toil and sorrow and shame and cruel agony: ‘Behold, the Lamb of God, that taketh on Him the sins of the world.’ Its later utterance is the final pæan of victory over death and hell, the triumphant hallelujah of glorified myriads swelled by the universal chorus of heaven and earth and sea, and prolonged into the echoes of eternity; ‘Worthy is the Lamb that was slain.’ ‘Blessing and honour and glory and power be unto Him that sitteth upon the throne, and unto the Lamb for ever and ever.’

In the Gospel, however, the name, twice repeated on one single occasion, is never heard again. In the Apocalypse it is reiterated not far short of thirty times. Every other title of dignity seems to be swallowed up in this. No attribution of strength, and no panegyric of victory, and no outpouring of thanksgiving, and no ascription of praise seems to be complete, unless the homage is offered to the Lamb, the Lamb that was slain.

Some here will recall a famous work of early Flemish art, in which the brothers Van Eyck have attempted to represent the luxuriant imagery of this Apocalyptic vision. All the lines in the picture converge towards a common centre. All the groups are arranged with reference to this one point. Martyrs, virgins, priests, prophets, hermits, pilgrims, holy warriors, righteous judges, kneeling or standing, on foot or on horseback, at rest or in motion—all are gathered or gathering about one prominent figure. On it each eye is gazing, and towards it each footstep moves. These various groups of redeemed and glorified saints stud the outer parts of the picture. More central than these is an inner circle of winged angels, some bearing the instruments of the Passion, some swinging censers, but all with faces upturned towards this one point, all kneeling in adoration of this one figure. Highest of all and directly above it is One of stately mien and majestic visage, seated on a throne, His head crowned with a tiara, His hand raised in the attitude of benediction. It is the Eternal Father Himself, Whom with the unconscious irreverence of his age, which striving to communicate the incommunicable ended only in limiting the illimitable, the artist has represented in a human form. At His feet is a richly jewelled crown ready, it would seem, to descend and encircle the brow of the figure beneath. Immediately below, still hovering over this central figure, is a dove with outstretched wings, the symbol of the Spirit, darting forth rays of light and encircled in clouds of glory. Lowest of all, beneath the feet of the saintly groups and right under the central figure itself, was once a representation of the souls in agony. This part of the picture is now effaced; but we may well imagine that the motive was suggested by the words of the text; that the centre of attraction to the redeemed was a centre of repulsion to the lost; that with cowering limbs and averted eyes they shunned the glory of the Adorable One; that in their mien, in their every gesture and look, they seemed to say to the mountains, ‘Cover us,’ and to the hills, ‘Fall on us.’

And this one figure, which thus gathers into itself the glory of the whole picture; this centre, towards which all things gravitate by an irresistible force; this common object of adoration, to which heaven and earth alike yield homage—what is it? Surely here the painter will lavish all the treasures of his art, and tax all the resources of his brain, to produce some conception, which in elevation of ideal and splendour of colouring, in dignity and pathos and beauty and strength, shall be worthy of its position. But what do we find? We look to this central figure, and our feeling is one of blank disappointment. The object of adoration here is not the calm and stately form, so awful and yet so loving, with arms outstretched to bless and shewing the wounded palms, like the glorified Saviour of Angelico; nor the Crucified One, nailed still to the Cross, but transferred from earth to heaven, and held up in the arms of the Everlasting Father for awe-stricken myriads to adore, as this same subject is treated by Dürer, another great master. There is no power, no beauty, no elevation in the conception here. The artist has fallen into a naked, painful literalism. He seems determined that the adoration of the Lamb shall be the adoration of a lamb; and a lamb he has given us. There is an incongruity, a perversity, a paradox, a bathos, in this treatment which we can hardly explain and cannot forgive.

Yet this literalism, this bathos of treatment, however faulty in itself, does emphasize a leading characteristic of the Apocalyptic vision. The artistic paradox of the painter answers to the moral paradox of the seer. S. John plainly dwells upon this title with affectionate fondness, just because it is incongruous. Nay, he seems bent on enhancing the incongruity by all the accessories which he can gather about it, welcoming every paradox of language and every inversion of metaphor which will give point to his lesson. Though a lamb, it is the shepherd of the flock, leading the sheep to springs of living water and followed by them, wheresoever it goes (7:17, 14:4). Though a slain lamb, it has power over the Book of Life (13:8). Though its blood is crimson, it has a cleansing, bleaching efficacy, washing white the robes of the redeemed (7:14). And altogether, this feeblest, most timid, most gentle, most helpless creature, is an emblem of strength, of power, of victory. Once indeed the Apocalyptic seer stumbles on an image more akin (we might have thought) to the ideas which he wishes to convey—‘Behold, the Lion of the tribe of Judah.’ Here was a magnificent image, recommended alike by its prophetic prestige, by its historic relations, and by its intrinsic propriety. The monarch of the forest, springing on his prey, would suggest just those conceptions of sovereignty and vengeance and might, with which he would desire to invest the Person of the glorified Lord. Yet it is dropped at once and for ever; and the image of the Lamb replaces it, never again to be relinquished. The mode of transition too is remarkable. ‘One of the elders said unto me … Behold, the Lion of the tribe of Judah … And I beheld, and, lo … a Lamb as it had been slain.’ This novel contradiction lies at the root of the Gospel. The life of Christ was from first to last a paradox. His weakness was power; His shame was honour; His death was victory. The life of the Church is a paradox also. Among the most distinguished warriors have been the feeble and the foolish and the despised of the world. Again and again her strength has been made perfect in weakness; again and again the things, that are not, have been chosen to confound the things, that are. Thus the lamb, not the lion, is the true symbol of our faith. This is plainly the leading idea in the Apocalypse. Whatever of greatness and whatever of power the seer would ascribe to his risen Lord finds its reason, its justification, its fulfilment in this one title. Is it victorious might? ‘These shall make war with the Lamb, and the Lamb shall overcome them.’ Is it divine illumination? ‘The glory of God did lighten it, and the Lamb is the light thereof.’ Is it adoration and worship? ‘Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing.’ Lastly; is it vengeance? ‘Hide us … from the wrath of the Lamb; for the great day of His wrath is come.’

Here is the climax of the paradox. It is not the wrath of the Lion, but the wrath of the Lamb, which is so terrible in the seer’s vision. In its innocence, in its meekness, in its tenderness, this gentlest of all creatures is endowed with a capacity of retribution, which is denied to the monarch of the forest with all his fierceness and all his might. The old riddle is inverted; and out of sweetness comes forth strength. How then must we read it?

The punishment of the wicked was a theme of terrible fascination with the painters of an earlier age. They taxed all the fertility of a morbid fancy to paint the physical tortures of lost souls. What did they hope to gain by this hideous play of the imagination? Did they think to frighten the vulgar into well-doing? Nay; might not the very familiarity with such horrible conceptions stimulate those passions which they sought to check; just as the public execution of a criminal is said to be a fruitful source of fresh crime? Or did they imagine that they had Scriptural authority for these pictures, even as symbolic imagery? Nay; the strange thing is, that though their representations of heaven are largely taken from the Apocalypse, their representations of hell are the creations of their own brain. It is a remarkable, and it is surely a significant fact, that while the bliss of the redeemed is painted by the Apocalyptic seer with all the varied imagery which an inspired imagination can command, though the picture is repeated again and again with ever-increasing energy of delineation, yet there is no corresponding description of the lost. Once or twice the familiar symbol of the fiery lake is introduced; but it is briefly dismissed again. The Apostle would appeal to spiritual aspirations, rather than to physical terrors. Fear may deter; but fear cannot educate. Love only is the educator of the soul. Hence for the most part a thick veil is drawn over the fate of the lost, which later ages attempted rudely, but vainly, to pluck away. Here and there indeed a glimpse is accorded, only to suggest a wholly different order of ideas. ‘Every eye shall see Him, even they which pierced Him.’ ‘Hide us from the face of Him that sitteth on the throne, and from the wrath of the Lamb.’

It is not physical agony, if we read the interpretation aright; it is the beauty of holiness, it is the splendour of purity, it is the majesty of truth, it is the tenderness of love, which shall be the chief instrument of retribution. It is the blessing spurned, and the opportunity lost, which shall start up from the oblivion of the past, and confront us as God’s angel of vengeance. It is the glory and the goodness, in which we yearn to slake our burning thirst, and lo! the cup is dashed away from our lips. What was it that wrung from those foolish ones in the parable, the mournful hopeless cry, ‘Lord, Lord, open to us?’ Not certainly the howling of wild beasts, nor dread of robbers, nor deadly night-chill, nor menacing storm. As for all these, they had slept securely hitherto, and might sleep on again. It was the awakening and finding that the door was closed, and they were in the darkness without. There was the light streaming through the casement, and the shadow of the bridegroom thrown on the chamber wall—the light which they might not share, and the bridegroom whom they might not greet. Aye, there is in us all a divine appetency, which seeks the light, which yearns for the light. We may slumber on, till it is too late; but then we must awake, and the fierce craving awakes also, and will not be denied, and there is no longer wherewith to satisfy it. So our highest capacities become our fiercest tormentors. It was an impossible prayer, which the hero breathed of old, ‘Kill me, if it be only in the light.’ Light, perfect light, never can be death. Life and light are synonyms in the nomenclature of the Spirit. It is the light felt and yet withheld; it is the darkness rendered visible; the helpless consciousness of spectral forms, which we may realise and yet cannot put away, haunting the gloom, that perplexes and scares and paralyses the soul.

And have we not, even in the experiences of the present, analogies, however faint, which may teach us how the most painful sight hereafter shall be the sight of Him Whom we pierced; and the wrath to come shall indeed be the wrath of the Lamb?

Is it the memory of some base ingratitude, which lies heavy on the soul? A disdainful word has been spoken, a cruel insult has been offered in a moment of irritation to the ‘heart’s best brother,’ the friend of boyhood and youth; and they two have parted asunder, never to meet again on earth. Or was it an act of cold and defiant self-assertion, a display of heartless indifference, which was only half-meant, but which has wrung a mother’s heart? And he was too proud to ask pardon, though a single word would have healed the wound, and the sore is ever festering in him. And then death comes, and in a moment an impassable barrier is reared. What would he not give then, just to unsay that cruel word, or to undo that selfish act? What sacrifice would he not then undergo, if only for a moment the impenetrable veil could be raised, and they could meet face to face as of old, so that he might pour forth a few hurried sentences of sorrow and shame, and hear from those lips the one precious word of forgiveness? But the opportunity is gone for ever. He cannot retrieve the irretrievable. And so the bright vision of the past rises up in vengeance against him, with all its sweet memories, and all its joyful hopes. The wise counsels and the affectionate greetings and the tender solicitudes, the self-denying devotion which was lavished so freely upon him—all these haunt his path, and leave him no rest. Love itself is become his tormentor. Love itself is turned into wrath.

Or again; it is not perhaps wronged affection, it is discarded innocence, which grasps the sword of the avenger, and wields it with both hands. We have read how some fallen one will revisit under cover of darkness the home of her happy childhood, and haunt the doors which are barred to her for ever, and peer stealthily through the windows that she may see the innocent faces gathered, as of old, round the fireside; or we have been taught how in the midst of splendour, after months or years of unrealised shame, some long forgotten strain of music, striking accidentally on the car—so sweet of old, so jarring and discordant now—startles all the ghosts of the past from their graves, and no power can lay them. The conscience rebels and refuses to be drugged any more. These, it may be, are fictions of the poet and the painter; but do they not commend themselves by their absolute truthfulness? This divine paradox of retribution is manifested again and again. Again and again we are bidden to look, for the avenging Lion is there: we lift up our eyes, and ‘lo, a Lamb as it had been slain.’

Yes; purity avenges itself. A man may get to think it a poor, tame, spiritless thing—one of those childish adornments, which he may cast lightly off, when he casts off the child. So he trifles with it; and in a moment of recklessness flings it away. Then comes the terrible revulsion, the sense of its priceless value, and of his own infinite loss. Then is the self-loathing and the remorse, the expulsion and the shame. He is driven forth from the garden, and the gate is barred behind him, and the flaming sword waving to and fro will not permit his return. He has tasted the tree of knowledge of good and evil, and it has cost him the tree of life. The great ideal of innocence, which he has defied, confronts him with its glory, and his eyes cannot bear the sight. All this, or nearly all this, is involved in the noble saying of the Stoic poet, who counts it the most righteous penalty which offended heaven can inflict on the hardened sinner, that he shall behold virtue, and, beholding it, pine away over the sight of his loss. All this, and far more than this, is gathered up in the prophetic vision of the Apocalypse, which is the Christian fulfilment of the Stoic’s dream; ‘Every eye shall see Him, even they which pierced Him.’

Far more than this; for it is possible now to put the vision aside. Experience does not teach us that in this world the intensity of the remorse is always proportionate to the gravity of the sin. A little more trifling, a little fresh indulgence; and the vision will pass away. The innocence had gone before; and now the ideal has vanished out of sight. The man has peace now, if a false security can be called peace. But what, if hereafter the veil should be suddenly plucked away? What, if the scales should fall again from his eyes? What, if the avenger should start on his feet once more, and exact the debt, swollen with the arrears of a long oblivion?

Far more than this; for the heathen poet could only contemplate virtue as a bare abstraction, beautiful indeed in itself, but hardly touching the surface of the heart. Our ideal is a Person—a Person, Who sums up in Himself all things in heaven and earth, all the magnificent teachings of science and all the inspiring lessons of history; but a Person also, Who has entered into human relations with us, Whom we have been permitted to know with our human knowledge, and to love with our human love. This it is, which must invest the sight of Him hereafter with such unspeakable awe to those who have pierced Him. For here—in this one Being—is embodied all the innocence which we have profaned, and all the truth which we have foresworn, and all the glory which we have despised. Here—in this one Man—are concentrated every blessing spurned and every opportunity lost. But above all these, crowning all and glorifying all and solemnising all, is the ideal of absolute love; the love which made its home on earth and lived a human life; the love which died for us on the Cross; the love which we might have made our own, but which we despised and flung away as a broken vessel.

This—can we doubt it—is the wrath of the Lamb. Not that He is changed, but that we are changed. He is the Lamb still. His truth, His righteousness, His purity, His love are eternal. But our perversity has transformed them into avenging angels. And so is fulfilled the saying which was written, ‘With the holy thou shalt be holy … and with the froward thou shalt learn frowardness.’ One sad reproachful look wrung from an Apostle bitter tears of remorseful shame. And how shall we bear that same look intensified a thousandfold and resting upon us—we who have denied Him, we who have pierced Him, we who have crucified Him afresh?

And forgive me, if I delay you a little longer, that I may make some more direct application of the lesson. I would wish more especially to speak of those privileges, which are offered to the majority of you now, and which, if neglected now, must revive and reappear in the avenging vision of the great hereafter. And here I might dwell on the magnificent opportunities of youth, on the glory of consecrating the freshness and the enthusiasm and the impressibility of early manhood to the highest of all sciences. But I abstain, simply because I know that, speaking on such a theme, I should speak to deaf ears. Any language, which I should think of using, would seem exaggerated to you young men now. A time will come, when no words will appear too extravagant for the theme; but this time is yet distant. No young man realises the glorious potentiality of youth, till youth has passed away. Therefore I will turn to other topics, which have a better chance of a hearing. And I would ask your attention chiefly to two privileges, which you enjoy here, and which you are not likely to enjoy so fully hereafter.

1. The first is the opportunity of daily prayer—more especially of daily morning prayer—in your College Chapels. Only think what a powerful instrument of self-discipline (to say nothing else) you neglect, in neglecting this! Only think what a sovereign preservative is here against sloth and all the countless vices which throng in its train! Only reflect on the glorious gain in thus dedicating publicly and solemnly the first-fruits of each day to God—what a tone of moral strength and what a well-spring of spiritual life is here! How then do you shew your appreciation of it? Will the history be this? In your first term you begin your attendance; and for a time you attend with fair regularity. But the effort is slightly irksome to you. You do not reflect that this very fact is highest testimony to its disciplinary value. So you allow yourself a little indulgence, and again a little more; till what was the rule is now the exception, and its efficacy as a moral discipline has almost gone. And meanwhile its spiritual power too is weakened. You find that you can do very well without it; you do not seem to yourself to care very much for it. At first there was a certain sense of dissatisfaction at each fresh relaxation of the rule. But this soon wears off; and it gives you no trouble now. Have you weaned yourself from a superfluous want? Or is it not that you have stunted a divine faculty by disuse?

2. The second privilege, to which I would refer, is the opportunity of uninterrupted solitude. You have never had this opportunity in the same degree before; it is not very likely that you will continue to have it, when your residence here ceases. Your time is now almost absolutely at your own disposal. You have ample leisure to retire into yourself, to interrogate yourself, to learn of yourself. And be assured your most valuable lessons must be learnt here. I feel no temptation to depreciate the blessings of friendship. The friendships formed and cemented here are a chief glory of this place. I should do ill to undervalue the instruction derived from books. Certainly experience does not suggest the need of the warning, which Columba is said to have addressed to a pupil of old, ‘My son, many out of undue love of knowledge have made shipwreck of their souls.’ It may be the temptation of a few; it is not the peril of the many. But, believe it, you can learn from yourselves lessons, more profound, more comprehensive, more abiding than any books or any friendships can teach you. Believe it—for it is truly said—each one of you is greater than he knows. This is even more true of the least gifted undergraduate in these galleries, than of the most gifted. He is far, very far, greater than he knows. Only go down deep enough into yourself, and you will find a Teacher, Whose lessons no printed page and no wise companionship can replace—for you have found there God Himself, God speaking through your individuality, God evoking your special gift, God ordering your special task.

These blessings, and such as these, I ask you to remember to-day. I did not select the text that I might enlarge on the terrors of the unseen world. I have no faith in such a mode of teaching. But I have wished to anticipate the vision of the future, that so we may more fully realise the lesson of the present; that the glory of our divine human Ideal—His holiness, His purity, His righteousness, His mercy, His love—may attract and rivet our gaze; that so beholding and worshipping and growing into the same image, we may be ready to follow Him, whithersoever He goeth, grudging no sacrifice and sparing no toil.

‘And looking upon Jesus as He walked, he saith, Behold the Lamb of God!

‘And the two disciples heard him speak, and they followed Jesus.’

Lightfoot, J. B. (1890). Cambridge Sermons. London; New York: MacMillan and Co. (Public Domain)

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