Adam: "not of works, lest any man should boast."
(Rom. xi. 6; Eph. ii. 9.) And when the last elected sinner, pertaining
to the whole company of the redeemed, shall have been called, justified
and sanctified, then "with gladness and rejoicing shall they be brought:
they shall enter into the King's palace." (Ps. xlv. 15.)

15. For without are dogs and sorcerers, and whoremongers, and murderers,
and idolaters, and whosoever loveth and maketh a lie.

V. 15.--"Without are dogs."--These characters have been excluded by the
righteous and unalterable sentence of the judge of quick and dead,
having their part in the "lake of fire:" for there is no intimation here
or elsewhere, of any _purgatory_ or intermediate place, with the
delusive hope of which, those who "love and make lies," flatter
themselves and their blind votaries. Oh, that such "sinners in Zion,"
and out of Zion, "might be afraid!"--that timely "fearfulness might
surprise these hypocrites!" that they might ponder those awful
questions!--"Who among us shall dwell with the devouring fire? who among
us shall dwell with everlasting burnings?" (Isa. xxxiii. 14.)

16. I Jesus have sent mine angel to testify unto you these things in the
churches. I am the root and the offspring of David, and the bright and
morning star.

V. 16.--This is the "angel" whose ministry the Lord Christ was pleased
to employ in making known to the church through his servant John, most
of the discoveries of this book, (ch. i. 1, 11.) Many other angels have
indeed been employed by the Mediator as the ministers of his providence;
but this one seems to have been the principal all along. None of these
heavenly messengers, however, was found competent to reveal the purposes
of God, (ch. v. 3.) To this work the eternal Son of God alone was found
adequate by nature and office,--the "Lamb that had been slain." Christ
has a personal property in the angels, as he is their Creator and Lord;
and as they are his creatures and willing servants,--"_mine_
angel."--This is perfectly reasonable; for he is the "Root of David" in
his divine nature; and the "Offspring of David," in his human nature,
(Rom. i. 3.)--God-Man, Mediator. And here let it be remarked, that in
speaking or writing of our Redeemer there appears to be no scriptural
warrant for the popular phrases,--"the _union_ of the two
natures,"--"Christ as man;" or, "as God." These expressions militate
against the _unity_ of his _divine nature_ and _per