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Text Sermons : ~Other Speakers S-Z : D.S. Warner : (Second Work of Grace) 24. THE SECOND SHAKING

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See that ye refuse not him that speaketh. For if they escaped not who refused him that spake on earth, much more shall not we escape, if we turn away from him that speaketh from heaven: Whose voice then shook the earth: but now he hath promised, saying, Yet once more I shake not the earth only, but also heaven. And this word, Yet once more, signifieth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain. Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear: For our God is a consuming fire.

Strange as the following views may appear to some of our readers, be assured they are no inconsiderate conclusions. No strained effort to sustain a favorite doctrine. The truth here evolved, though corroborative, is not particularly needed to establish the “second grace,” “which is in Christ Jesus,” but will, we trust, strengthen and edify those who “inherit the blessing.”
On the 30th of August 1879, the Holy Spirit in a special manner gave me the foregoing scripture. I had never clearly comprehended its meaning and I felt impressed that the Lord was about to lead me into a new vein of truth. I shut myself up with God and the Bible, when “the Comforter, which is the Holy Ghost,” took most of the things that are contained in the following three chapters and showed them to me. Being fully assured that my mind had been led into the pure light of truth, we published it from the pulpit, much to the edification of the “holy brethren.” We feel confident that the following chain of Scriptures, correlative with our text, will conduct every meek and candid reader into the same light it has your humble servant. We will find the foregoing words of the inspired Apostle a key to the prophetic description of the great work of holiness.
Two distinct shakings are here spoken of; first, that of the earth. Second, that of heaven. The first was by the voice of Him that spake on earth, the second, by the same voice speaking from heaven. This can be none other than the Lord Jesus Christ, who, as never man spake, preached his own blessed Gospel on earth, and afterward spake with still greater power through the Holy Ghost sent down from heaven. Many, I presume, understand the terms “earth” and “heaven” literally, and refer the shaking in some way to the last day. But, I trust we shall be able to give Scriptural evidence that “earth” here means the unconverted world, and heaven the church. Accordingly David says, “Let all the earth fear the Lord: let all the inhabitants of the world stand in awe of Him” (Psalm 33:8). “O earth, earth, earth, hear the word of the Lord” (Jeremiah 22:29). “He that is of the earth is earthly and speaketh of the earth” (John 3:31). “Hear O heavens (the church) and give ear O earth (sinners), for the Lord hath spoken: I have nourished and brought up children and they have rebelled against me” (Isaiah 1:2). Surely, the Most High would not address this complaint to the occupants of the real heaven.
The church may be denominated heaven to indicate the source and nature of its elements. Its Head and Founder “is the Lord from heaven.” The church is substantially the same as the kingdom, which is some twenty times, in the New Testament, called the “kingdom of heaven.” They “are written in heaven” and have their “conversation in heaven.” They are “blessed with all spiritual blessings in heavenly places in Christ,” and even “now unto the principalities and powers in heavenly places is known by the church, the manifold wisdom of God.” They are the “heavenly things” that are purified with “better sacrifices,” etc. (Hebrews 9:23). They dwell in a “heavenly country” and are indeed a “heavenly Jerusalem .” God Himself dwells in the midst of her and “where He is, is heaven.” Therefore, when the church is shaken, it is, in this sense, the shaking of heaven.
Some commentators apply heaven in this text to the Jewish nation. But the Apostle, having just three verses previous called the “Church of the First Born” the “heavenly Jerusalem ,” the natural inference is that by the “shaking of heaven” he meant the church. Also observe that this “once more: shaking was the subject of Christ’s promise; He left many threats to the Jews, but promises to the church. Besides, the idea of a blessing invariably attaches to a promise: hence, this promise would not apply to the demolishing of the Jewish church, but fitly represents the sanctification of the church of God .
But again, the heaven of our text cannot mean the Jewish church, nor the literal heaven, because the same voice that was to shake it is that which the Apostle admonished the “Church of the First Born” not to refuse or disobey. Hence, the heaven shaking voice was positively addressed to the church and not to the Jews as such, or to the planets above.
It will readily appear why the voice of Jesus shook the earth, or sinners only, but after His ascension both the world and the church. He included both Gentile and Jew under sin—“of the earth;” He laid open the hypocrisy of the former and rebuked the corruption of all. With searching power, He testified of the world that its “works are evil.” He “condemned sin in the flesh” and with authority demanded repentance of all the guilty world. The world felt and trembled under His mighty words, His sin searching Gospel and holy life. Thus, “His voice then shook the earth.” But the time had not come for Him to flay the “close girding,” or inbred sin. Not being “made perfect through suffering” Himself, nor put to death for sin, He did not perfect the saints, nor smite with the sword of His Spirit the death blow to the “old man” that still remained in the church. But when glorified He uttered His voice “once more” and sent down from heaven the “consuming fire” of the Holy Ghost upon this treacherous foe to the peace and prosperity of His kingdom. This self-annihilating sentence and sacrificial salt shook terribly the church, and made a commotion in the surrounding world. Therefore, the second call in the way of salvation shakes heaven and earth. This Epistle brings a continued chain of arguments to induce the Hebrew Christians into the “most holy faith,” the Apostle has most assuredly, in the language of our text, admonished them against “refusing” the voice, or turning away from Him who speaks the second time the death of sin.
The two distinct calls of the Gospel are attended by the same effects in all ages. The Gospel of repentance speaks to the “earth,” it “convicts of sin, of righteousness and judgment;” it awakens and leads the guilty culprit beneath the fiery summit and awful thunders of Mount Sinai where he is terribly shaken by the iron grip of the Law. But, having heard the soothing accents of mercy from Calvary and passed on to Mount Zion, the “heavenly,” ere long he will find “sin revive,” (it having been stunned by the incoming new life), and with Paul, it remains for him yet to die (Romans 7:9). Now comes a trying test, he trembles beneath the death sentence. At this point God is compelled to “scourge every son that He recieveth” “that they might be partakers of His holiness” (Hebrews 12:5-10). Though severe, it is a gracious “promise, saying, yet once more I shake,” etc., for, “This word yet once more signifieth the removing” of the body of sin. The voice that teaches the “first faith” only, may shake the earth with conviction; but there sit unmoved, the members of the church, steeped in tobacco, indwelt with pride, selfishness, covetousness, and other species of idolatry. Resting in a past experience and present profession, they smile complaisantly at, and give an occasional amen to the truth that hits and agitates the poor sinner. But let one who has tarried in the “upper room” holiness meeting until filled with the old prophetic fire grasp the two-edged sword and definitely smite sin in the world and in the church, how soon we see “shaken not only the earth, but also heaven.
“Wherefore,” says the Apostle, “let us have grace whereby we may serve God acceptably with reverence and godly fear,” that is, let us not “turn away from Christ” in this second crisis: for its elimination only makes room for the “more grace” whereby we may serve God acceptably. For they, alone, who have been “made from sin” have properly “become servants to God;” and the sanctified only are “meet for the Master’s use.”
Thus we see that the view we have taken of this scripture comports with the Word generally. Let us now examine the same declaration elsewhere in the holy Book.

According to the word that I covenanted with you when ye came out of Egypt , so my spirit remaineth among you: fear ye not. For thus saith the LORD of hosts; Yet once, it is a little while, and I will shake the heavens, and the earth, and the sea, and the dry land; And I will shake all nations, and the desire of all nations shall come: and I will fill this house with glory, saith the LORD of hosts. (Haggai 2:5-7)

The rebuilding of the temple is the subject under consideration. This ancient abode of the great Shekinah was such a marked figure of the church of God that it is seldom spoken of by the holy seers, but what the Spirit of prophecy flashes forth in interspersed references to the “spiritual house.” Says the prophet, “The glory of this latter house shall be greater than the former, saith the Lord of Hosts: and in this place will I give peace, saith the Lord of Hosts” (Haggai 2:9). Is it not in the midst of His church where God speaks peace to thousands who seek His face? Let us also thank God for the gracious intimation that the glory of the restored latter-day church shall exceed that which preceded the dark age captivity.
It is quite evident that the words in verses 5-7 were in the mind of the Apostle when he wrote the words of our text. And we find here additional evidence that the “once more shaking” relates to the triumphs of the Gospel.
1. Because it is associated with the coming of Christ, not a Judge, but the “Desire (or Savior) of all nations.”
2. It was to take place while “His Spirit remained among you,” as the Savior said, “These things have I spoken unto you, that my joy might remain in you, and that your joy might be full” (John 15:11). The second shaking, which results in the fullness of saving grace, take place while the joy or Spirit of the Lord is remaining in the believer.
3. The heavenly voice comes to the believer but “a little while” after “ye came out of Egypt ;” i.e., soon after conversion. God never designed that we should

Roam through weary years
Of inbred sin and doubts and fears:
A leak and toilsome wilderness.

If you have not passed through the Jordan , the death convulsions of the “old man” of sin, to the Canaan rest, it is because you have either ignorantly or willfully “refused Him that speaketh” and “ entered not in because of unbelief.”
4. The agitation of the heavens and earth is described as the “shaking of all nations,” hence it is not the Jewish nation only, nor the heaven of God’s throne; we may hereafter show how the testimony and preaching of definite holiness has indeed convulsed the nations.
“I will fill this house with glory.” Here is the glory that Christ gives: “The Spirit of glory and of God” that fills and rests upon the church when inbred sin and all weights are shaken out. Every thing here associated with the “once more” shaking corresponds with entire sanctification.
“Again the word of the Lord came unto Haggai saying, . . . I will shake the heavens and the earth; and I will overthrow the throne of kingdoms, and I will destroy the strength of the kingdoms of the heathen.” The great shaking. The universal shaking denotes the Lord’s conquest of the kingdom of the Gentiles. It is not attributed to the earth-shaking Gospel of repentance, but particularly to “what the Spirit saith unto the churches”—the definite, pungent preaching of holiness through which, the prophet says, they “come down, everyone by the sword of his brother.” This is slaying sin in the church (Haggai 2:20-22).
The Prophet Ezekiel gives us a very interesting chain of concurring prophesy, which, in order to appreciate fully, we shall, as briefly as possible, trace from chapter 34 to 39. We begin with God’s rebuke to the corrupt shepherds of Israel . Who, with his spiritual eyes open, can fail to see the application of the thirty-fourth chapter of Ezekiel to the ministry, in general, of this age? They “eat up the good pasture”—fare sumptuously on fat salaries, “Ye tread down the residue of your pastures” and “foul the waters with your feet.” They are the real cause of spiritual famine instead of the means of refreshing the flock. “Ye eat the fat, and clothe you with the wool.” Make a lucrative merchandise of your Christless sermons, instead of administering the free Gospel of salvation. “Ye kill them that are fed; but ye feed not the flock.” When any find their way to the true Shepherd and receive food, life and holy fire in their souls, they annoy the dead and sleeping, who proceed at once to kill them. This is no idle fancy. It is an undeniable fact, that in most of our present-day churches, a real convert can scarcely maintain spiritual life. The few that cannot be killed are unusually driven or thrown out. O ye shepherds, a crisis from the Almighty is coming upon you. As the Lord liveth the fires from heaven shall sweep away your craft. “Howl, ye shepherds, and cry; and wallow yourselves in the ashes, ye principal of the flock; for the days of your slaughter and of your dispersions are accomplished” (Jeremiah 25:34). Their time of feasting upon, and dispersing the Lord’s flock will come to an end.
“I will deliver my flock from their mouth,” and “they shall no more be a prey” (Ezekiel 34:10, 22). “I will seek out my sheep, and will deliver them out of all places (sectarian coops) where they have been scattered (into several hundred parties) in the cloudy and dark day” (Ezekiel 34:12). We talk of the dark age as in the past; both the seer of God declares that we are yet under its lingering fogs, and shall be until holy fire from heaven shall sweep away every partition walls, human creeds and party names, and purge out that infamous god, the sectarian spirit; the vile “image of jealousy” which sits in all the thresholds of Babylon.

And I will bring them out from the people, and gather them from the countries, and will bring them to their own land, and feed them upon the mountains of Israel by the rivers, and in all the inhabited places of the country. I will feed them in a good pasture, and upon the high mountains of Israel shall their fold be . . . And I will set up one shepherd over them, and he shall feed them, even my servant David; he shall feed them, and he shall be their shepherd. (Ezekiel 34:13-14, 23)

The perfect reign of the Messiah and His love in the soul is to succeed the dark day of party confusion. The two are not compatible with each other. “And I will make with them a covenant of peace” (Ezekiel 34:25). Their own land, and this covenant union with God is simply entire sanctification. See Jeremiah 23. In chapter 35, we have the judgment of mount Seir . Seir—rough, shaggy, we presume is used to denote the Catholic power.
It was inhabited by the Edomites, the descendents of Esau, who were therefore brothers with Israel , the descendents of Jacob. This represents the fact that both the Catholic and Protestant churches profess the Christian religion, but the Edomites had a deep rooted and perpetual enmity against Israel : they harassed and distressed them by all possible means. See Adam Clark.

Behold, O mount Seir, I am against thee, and I will stretch out mine hand against thee, and I will make thee most desolate. I will lay thy cities waste, and thou shalt be desolate, . . . Because thou hast had a perpetual hatred, and hast shed the blood of the children of Israel by the force of the sword in the time of their calamity, in the time that their iniquity had an end. (Ezekiel 35:3-5)

Does not this look like the record of the “beast that sits upon the seven hills?” Martyrdom, it appears, is confined to such times when God’s people have reached an “end of sin.” Hallelujah.
As the Spirit of prophesy uses Mount Seir to represent Catholicism in chapter 35, and the Caucasian Mountains to represent sectism in chapter 38 and 39; so in chapter 36:1, He uses the “Mountains of Israel” to represent true conscientious Christians. The Lord says, “Set thy face against Mount Seir ,” “against God,” and “prophesy against him;” but in reference to the mountains of Israel , the order is changed to “prophesy unto;” showing that the former were rejected, but the later accepted of the Lord: to these very precious promises are made (Ezekiel 36:11-17). In the latter part of the chapter we have associated together salvation “from all uncleanness,” the gift of the Holy Spirit, and “bringing into the land,” i.e., the land of perfect holiness. “Thus saith the Lord God: I will yet for this be inquired of by the house of Israel (the church) to do it for them. I will increase them like a flock; as the holy flock.” Immediately following this, and doubtless, in allusion to the same “great salvation,” we have the vision of dry bones.
“Say unto them: O ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones: Behold, I will cause breath to enter into you, and ye shall live” (Ezekiel 37:4-5). When shall this be? “Verily, verily, I say unto you, the hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live (John 5:25).
“So I prophesied as I was commanded: And as I prophesied, there was a noise and, behold, a shaking, and the bones came together, bone to his bone” (Ezekiel 37:7). Holiness brings order and harmony out of Babylon confusion, and the Holy Spirit “sets the members, every one of them, in the body as it pleased Him.” “And when I behold, lo, the sinews (spiritual strength) and the flesh came up upon them, and the skin covered them above: but there was no breath in them . . . So I Prophesied as He commanded me and the breath came into them, and they lived. (“I am come,” says Christ, “that they might have life and have it more abundantly.”) And stood up upon their feet, an exceeding great army. Then He said unto me, Son of man, these bones are the whole house of Israel : (represent the church) behold they say (literal bones do not talk) our bones are dried, and our hope is lost: we are cut off from out parts” (Ezekiel 37:10-11), disintegrated and powerless, through inbred sin and sectarian strife.
“Behold, O my people, I will open your graves, and cause you to come,” etc. Some may regard this as too strong for a figure, denoting spiritual resurrection; but, “as the body is dead without the spirit,” so a church, without the indwelling of Christ and the Holy Spirit is nothing but a charnel house, a confused heap of dry bones. We find Paul also using the resurrection as a figure of the elevation of the church into the life of God, (Romans 6:4, 13; Colossians 3:1; Ephesians 5:14) but that this is a moral resurrection is evident from what immediately follows: “And bring you into the land of Israel .” Such expressions, we have seen, invariably denote the sanctification of the soul.
It is nearly always connected with purification, Holy Ghost baptism, or both; so it is here. “And shall put my Spirit in you and ye shall live, and I will place you in your own land” (Ezekiel 37:14). Observe that in this resurrection nothing is said of a reunion of soul and body; but, the life is imparted by the gift of God’s Spirit: hence, it is not restoration to natural, but spiritual and divine life.
The Spirit of prophesy now drops the resurrection and takes up another figure to set forth the holiness crisis and the glorious effect in those that “abide the day” of the “Refiner’s” coming.

Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, for Joseph, the stick of Ephraim, and for all the house of Israel his companions: And join them one to another into one stick; and they shall become one in thine hand. And when the children of thy people shall speak unto thee, saying, Wilt thou not show us what thou meanest by these? Say unto them, Thus saith the Lord GOD; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. (Ezekiel 37:16-19)

Who does not know that this never was fulfilled in the alienated sects of Jacob’s literal seed, and, while it may apply to the formation of the church in the beginning of the reign of Christ, it was specially designed to typify the return of the church to God and the mount of holy union, after the “falling away,” or “cloudy and dark day.” The figure does not properly suggest that formation of a new church state, but the gathering again of a divided and starved out church, under the pastorate of corrupt and self-aggrandizing shepherds.

And will gather them on every side, and bring them into their own land . . . I will save them out of all their dwelling places, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. And David (Christ, “the root and offspring of David”) my servant shall be king over them; and they all shall have one shepherd. (Ezekiel 37:21-24)

Nothing but entire sanctification unites the saints under the direct control and headship of Christ through the Comforter.

And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers (in the day of the church’s purity) have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince (even Christ, for Him hath God exalted to be a Prince and a Savior) for ever. Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them . . . And the heathen shall know that I the LORD do sanctify Israel , when my sanctuary shall be in the midst of them for evermore. (Ezekiel 37:25-28)

Here is the solution of the whole matter. The resurrection, reception of the Spirit, uniting into one, placing in the land, cleansing and the covenant of peace under the glorious reign of the “Prince of Peace” is all summed up and consummated in the sanctification of the church through the indwelling of the Holy Trinity.
But, instead of exterminating the idols and “Canaanites in the house of the Lord of Hosts,” the “shepherds of Israel ” have catered to their unholy lusts. They have so long truckled to the world in the church; so long fawned and pampered sin under the cloak of religion that a terrible conflict ensures whenever it is attacked by the sword of the Spirit. This crisis is described in the two following chapters, namely, Ezekiel 38 and 39.

Son of man, set thy face against Gog, the land of Magog , the chief prince of Meshech and Tubal, and prophesy against him, And say, Thus saith the Lord GOD; Behold, I am against thee, O Gog. (Ezekiel 38:2-3)

The Bible Dictionary applies God and Magog to the Caucasian mountains, a chain that extends from the Black Sea to the Caspian. The Scythians of those regions were a fierce and warlike people. For many years they had made their name a terror to the whole eastern world. They were finally conquered and driven out, B.C. 596, a few years before the time of Ezekiel’s prophecy. These events being fresh in the mind of the ancient Seer, the prophetic Spirit employs Gog and Magog to represent the acrid and intolerable Spirit of sectarianism and its final overthrow. W. S. Alexander, in Kitto, represents Magog in the Persian language by “KoKa”—the moon, from which he infers that the term had reference to moon worshippers. This adds force to the figure, as the church is compared, in the Bible, to the mood as well represented thereby; because all her light emanates from the “Sun of Righteousness;” and as the church, yea “my church,” instead of the Great Source of all good, is the sectarian’s god.
Meshech and Tubal, allies of God, are noticed in history as “the remotest and rudest nations of the world.” David, it is probable, spake prophetically of the same contentious unsanctified zeal: “Woe is me, that I sojourned in Mesheck . . . My soul hath long dwelt with him that hateth peace. I am for peace, but when I speak they are for war” (Psalm 120:5-7).
In applying the army of Gog and Magog to the false, deceived and sectarian forces, the enemies of the Lord’s true and holy church, I am clearly sustained in Revelation 20:8-10, where they are declared to have been deceived by the Devil, therefore, have a spurious religion—are professors. “They compass the saints on the breadth of the earth;” hence are diffused throughout all the nations and everywhere arrayed against the holy; but shall be finally destroyed by fire from heaven. This vast army Ezekiel represents as “coming from their place out of the north parts” (Ezekiel 38:6, 15; 39:2) indicative of a cold and heartless religion.
The attack upon the “land” by God shall be in the “latter years,” “the latter days” (Ezekiel 38:8, 11). This language all through the prophets points to the last, or present dispensation. “Therefore,” says God, “I will go up to the land of unwalled villages; to them that are at rest, that dwell safely, all of them dwelling without wall, and having neither bars nor gates” (Ezekiel 38:11). This is descriptive of the present day of protection by civil government, instead of by walls, as in ancient times.
“In the latter years thou shalt come against the land (the sanctified) that is brought back from the sword (saved from the carnal, sectarian “strife of tongues”), and is gathered out of many people against the mountains (human churches) of Israel , which have been always waste;” i.e., more or less destitute of the apostolic faith and power.
God sets the testimony of his anointed against the worldly churches, God, in return makes war upon them. But being dead to sin, and having a resurrected life, they are an invulnerable army—“they shall dwell safely all of them” (Ezekiel 38:8).

And it shall come to pass at the same time when Gog shall come against the land of Israel , saith the Lord GOD, that my fury shall come up in my face. For in my jealousy and in the fire of my wrath have I spoken, Surely in that day there shall be a great shaking in the land of Israel . (Ezekiel 38:18-19)

When the sword of the Almighty is unsheathed against self-righteousness, orthodox sinners, there is soon war in the camp, and a general commotion in the heavens and the earth.

And all the men that are upon the face of the earth, shall shake at my presence, (the Lord of Hosts is in the midst of the holiness conflict. Hallelujah!) and the mountains shall be thrown down, and the steep places shall fall, and every wall shall fall to the ground. And I will call for a sword against him (Gog) throughout all my mountains, saith the Lord GOD: every man’s sword shall be against his brother. (Ezekiel 38:20-21)

The two edged sword of definite testimony is now wielded in every church which has never been the case in any of the past holiness reforms. In smiting Gog, every man smites his brother; hence it is evident that he dwells within the brotherhood of the church. In his destruction, every partition wall is demolished. Amen! Let the battle rage, though the heavens and the earth be moved. Send down the fire, O Lord! Send fire from heaven, and burn every Gog-schism out of the church. Yea, saith the Lord,

And I will send a fire on Magog, and among them that dwell carelessly in the isles: and they shall know that I am the LORD . . . And I will turn thee back, and leave but the sixth part of thee. (Ezekiel 39:6, 2)

Scarcely one out of six in the churches that are infested with the spirit of God abide the Refiner’s fire. Five-sixths “turn back” and “come against them “—fight holiness.

Behold, it is come, and it is done, saith the Lord GOD; this is the day whereof I have spoken. And they that dwell in the cities of Israel shall go forth, and shall set on fire and burn the weapons, both the shields and the bucklers, the bows and the arrows, and the handstaves, and the spears, and they shall burn them with fire seven years: So that they shall take no wood out of the field, neither cut down any out of the forests; for they shall burn the weapons. (Ezekiel 39:8-10)

The holy ones need not go to the open fields of sin and dark forests of the world to find fuel for the sin consuming flames: they find enough right in the church. Their business shall be to “set on fire and burn up” the carnal and detestable weapons of sectarian warfare. The Spirit of prophecy has nearly exhausted the catalogue of ancient implements of war to portray the bane of party strife. Thank the Lord; we live in the dawn of a happier day, when these vile instruments of spiritual death are being consumed by the baptismal fires.

And it shall come to pass in that day, that I will give unto Gog a place there of graves in Israel, the valley of the passengers on the east of the sea: and it shall stop the noses of the passengers: and there shall they bury Gog and all his multitude: and they shall call it The Valley of Hamongog. And seven months shall the house of Israel be burying of them, that they may cleanse the land. Yea, all the people of the land shall bury them; and it shall be to them a renown the day that I shall be glorified, saith the Lord GOD. And they shall sever out men of continual employment, passing through the land to bury with the passengers those that remain upon the face of the earth, to cleanse it. (Ezekiel 39:11-14)

The army of the Lord brought up from the valley of dry bones shall bury in the grave of spiritual night all who will not pass through the fire and adore the God of holiness. The seven months that are required to bury Gog and cleanse the church, it is probable, is prophetic time—“a day for a year”—making 210 years; but whether the Wesleyan reformation, or the present more general movement be the point to reckon from, I am unable to say. The burning of the weapons and burying of Gog, is describe as the cleansing of the land—the church. Therefore it is the special work of sanctification and the heavens and the earth are now shaken by the tread of God’s holy army, who are “severed out to continual employment, passing through the land to cleanse it.”

The time is now come for the church to be gathered
Into the one Spirit of God.
Baptized by one Spirit into the one body,
Destroying the weapons of God;
They pass through the land in the name of the Lord,
To cleanse it from sin with the fire of God,
And vile sectism bury in Hamon-Magog.





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