(Matt. xvi. 24, 25.)
Suffering is the most trying and most difficult part of a Christian's
obedience. But mere suffering for one's religion is no evidence that his
religion is scriptural. Nor is punishment endured for religion
_persecution_; but suffering "for righteousness' sake, or for Christ's
sake," is persecution. And this is what is implied in "following the
Lamb whithersoever he goeth." Not suffering, but the _cause_ for which
he suffers, makes a Christian martyr. All these 144,000 are martyrs in
principle and intention.

Besides, "these were redeemed (bought) from among men." Purchase
supposes contract,--a price fixed and paid. This ransom is both from
debt and crime,--from bondage, sin and penalty. The Lamb is their
surety. With his blood he "redeemed them to God," (ch. v. 9; 1 Pet. i.
19.) An atonement which _does not reconcile_, a redemption which _does
not save_, must be an atonement and a redemption _without a compact_.
Hence the covenant of grace, and Christ's engagement as surety in that
covenant, determine the _extent_ of the atonement; for _without compact
no sinner could be saved!_ But such is the liberal doctrine of the
boasted Roman Catholic Church, and such the sandy foundation of that
"general and doubtsome faith" which the witnesses renounce. However
numerous these followers of the Lamb may seem to be, they are no more
than "the first fruits." But the first fruits are part of the coming
harvest, and an assured pledge of a larger ingathering. Their numbers
were to be greatly augmented by the Reformation, and still further in
the millennial era.

"Godly sincerity" is the last quality of these upright ones. They are
"Israelites without guile." Integrity, probity, candor, distinguish them
from the "flocks of the companions" by whom they are surrounded. "As
they think in their heart, so do they express the truth." (Ps. xv. 2;
xii. 2; John i. 47.) They know nothing of the "pious frauds" any more
than the "indulgences" and "supererogations" by which the "man of sin"
sustains his interest. Their being "without fault before the throne of
God," is the highest commendation possible; yet it does not imply
sinless perfection. It speaks their justification by the righteousness
of Christ, and their Christian sincerity, such as God testifies of Job,
(ch. i. 8.) Who would not prefer the society and employments of those
who are with the Lamb on Mount Zion, to dwelling in the tents of
wickedness? Let our delights