define idolatry as the only sin, yet has every sin at the least an idolatrous side; be the sin what it may, its commission demonstrates that something is preferred before God. Isaiah exposes the arrant folly of idolatry in its grossly literal form of image worship: "They have not known nor understood for He hath shut their eyes, that they cannot see; and their hearts, that they cannot understand. And none considereth in his heart, neither is there knowledge nor understanding to say, I have burned part of it in the fire; yea, also I have baked bread upon the coals thereof; I have roasted flesh, and eaten it: and shall I make the residue thereof an abomination? shall I fall down to the stock of a tree? He feedeth on ashes: a deceived heart hath turned him aside, that he cannot deliver his soul, nor say, "Is there not a lie in my right hand?" We are not likely to worship images. Perhaps not. But our Lord commands all to take heed, and beware of covetousness and St. Paul warns his Colossian converts that covetousness is idolatry. Stubbornness, too, is as idolatry; as King Saul found to his cost. Whatever may be thought about the living sea-creatures, the mention of ships directs our attention to men. And ships by association suggest commerce; and commerce, alas! too often covetousness. Or if we turn to war-ships, stubbornness seems only too probable in connection with them. 10. And the third angel sounded, and there fell a great star from heaven, burning as it were a lamp, and it fell upon the third part of the rivers, and upon the fountains of waters; 11. And the name of the star is called Wormwood: and the third part of the waters became wormwood; and many men died of the waters, because they were made bitter. This third fire, for at each trumpet-peal hitherto fire has appeared, differs from the former two at least as widely as they from each other. The first visitation resembles a storm, although in details and in effect more terrific than storms of this world. To the first angel summons clouds respond with abundance of water; lightnings answer and say, Here we are. The second visitation appears as if a volcano were cast down headlong. Once Mount Sinai was altogether on a smoke; and if then Moses, now much more may we exceedingly fear and quake to witness in a figure the Law avenge itself on transgressors. The third blast evokes neither an evanescent nor a terrene fire, but "a great star from heaven, burning as it were a lamp": thus liable to recall to the mind even involuntarily by verbal association the sacred verses: "For ever, O Lord, Thy word is settled in heaven. Thy word is a lamp unto my feet, and a light unto my path." This star then is from heaven, and is a luminary, yet is its name Wormwood, and its effect fatal bitterness. Still, although it embitters both the third part of rivers and even of springs; yet we read not that all men died of those waters, but many; perhaps intimating that amongst those even who drank, some survived. "Teach me good judgment and knowledge: for I have believed Thy commandments. My soul fainteth for Thy salvation: but I hope in Thy word." If such an inference is allowable, then I venture to view as not incongruous with this passage the dangers which beset secular knowledge; a consideration exhibiting an urgently practical side in this our day of widespread and wider-spreading culture. For in the text we behold light introducing men to the darkness of death; an emblem of unsanctified knowledge and its tendency. The star is a genuine illuminator: so may the knowledge be genuine knowledge; yet not being mixed with faith in them that hold it, it becomes to them perilous or even deadly. Whether any given knowledge will prove profitable or unprofitable is a question by itself, independent of any debate as to its authenticity. However beguiled, Eve learned the difference between good and evil: so in his turn did Adam, of whom it is expressly stated that he was not deceived. What they learned was so far genuine : all the same it proved fatal. Knowledge and wisdom are quite distinct, though not necessarily sundered. Again in the same sense that some see and yet see not, hear and yet hear not, so some may be said to know without knowing. As for instance the antediluvians, who were forewarned of the impending catastrophe, and who yet "knew not until the flood came, and took them all away." Unassimilated truth avails nothing. Some there are who, familiarized with both, set the evidence of their senses above Divine promises: as when Dathan and Abiram murmured against Moses, "Thou hast not brought us into a land that floweth with milk and honey . . . wilt thou put out the eyes of these men?" or as when a certain courtier weighed probability against an inspired utterance of Elisha, saying: "Behold, if the Lord would make windows in heaven, might this thing be?" The blind who say they see are brought in guilty. St. Paul's charge to his "dearly beloved son" seems written afresh for ourselves in this nineteenth century: "O Timothy, keep that which is committed to thy trust, avoiding profane and vain babblings, and oppositions of science falsely so called : which some professing, have erred concerning the faith. Grace be with thee. Amen." If it be fatal to hold error, what must it be to propagate error? Amongst all channels of instruction, speech is the readiest and is universal. A noble gift entailing a vast responsibility. St. James sets forth its awful many-sidedness: "If any man offend not in word, the same is a perfect man, and is able also to bridle the whole body. . . . The tongue is a little member, and boasteth great things. Behold, how great a matter a little fire kindleth! And the tongue is a fire, a world of iniquity: so is the tongue among our members, that it defileth the whole body, and setteth on fire the course of nature; and it is set on fire of hell. . . . The tongue can no man tame; it is an unruly evil, full of deadly poison. Therewith bless we God, even the Father; and therewith curse we men, which are made after the similitude of God. Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be. Doth a fountain send forth at the same place sweet water and bitter?" And what is true of the tongue is in ample proportion true of the pen this likewise may bless, edify, diffuse sweetness; or may become a fire, a world of iniquity, may propagate defilement, and kindle impious fire, being itself set on fire of hell. O Longsuffering Lord Jesus, curse not our blessings which we have slighted, but renew them to us. Retrieve for us Thy gifts which we have perverted, and make us blessed and a blessing. Grant us grace by Thy Most Holy Spirit, to devote ourselves and all our powers to Thee, even as Thou by the same Spirit deignest to give Thyself to us. Amen. Is anything too hard for God? Nay. 12. And the fourth angel sounded, and the third part of the sun was smitten, and the third part of the moon, and the third part of the stars; so as the third part of them was darkened, and the day shone not for a third part of it, and the night likewise. It seems more marvellous that for earth's sake the stars should be smitten, than that the sun and moon should be so: for Genesis reveals how sun and moon were created with reference to earth; whilst in the same passage (as I have read in explanation) the stars are mentioned parenthetically, not as simultaneously, but as already created; and are so mentioned not in direct connection with earth's economy, but lest otherwise they might come to be regarded not at all as creatures of the One Universal Creator, their date of existence being assumed as manifestly anterior to the fourth day of creation. Again the "third part" smitten, and not the whole bidding us both "count it all longsuffering," and redeem the time because the days are evil. For surely if this revelation of judgment so bids the men and women of that generation endure and do, whichever generation may be in question; it equally adjures us to-day while it is called to-day for upon us all alike must finally descend the total night when none can work. : A curtailed day is still a day with daylight opportunities. An ended day is a day done with for good or for evil. At a first glance it might seem as if no specially appropriate discipline was organized to train us for this diminution of light : by help of grace ordinary bereavement may become that discipline. Bereavement is often a taking away the desire of our eyes with a stroke: if we practise bearing this patiently, thankfully, lovingly, we may entertain a good hope of so bearing the other should our appointed days include that day of darkness and gloominess. "Nevertheless the dimness shall not be such as was in her vexation." Lord Jesus, how shall I attain to bear patiently the loss of my beloved?-By loving Me more. How shall I endure when sun, moon, and stars are smitten? -By following Me as thy light Who am alone thy salvation. One-third taken, two-thirds left: I have long dwelt on the threat; I have too long overlooked the promise. Better to lose a third and be thankful, than to retain the whole and be thankless. It is sadly amiss never to perceive how much sunshine gilds our mortal day until that brightness is diminished. A moon impoverished amid stars curtailed, A transient morning that is scarcely morn, Flushing and sweet above a thorny stem, Softly protesting that the way he knows; Where light shines full and where the palm tree blows. 13. And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! "An angel," or in the Revised Version "An eagle." If every day eagles cannot convey to me any instruction, I dare not flatter myself that actual angels would teach me to much purpose. According to that weighty answer of Father Abraham: "If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead":the fault in all such cases being chargeable to the listener. So while waiting for Angels let us utilize eagles. By looking steadfastly toward heaven we are certain to discern something there whereas by not looking at all in that direction we must inevitably miss both heaven and its population. The Apostolick Eagle "beheld" and recognized a celestial fellow Eagle: not even he, I suppose, could have beheld without looking. |