Such was the scene the main particulars of which are here made use of by the apocalyptic Seer to set before us the triumphant and glorious condition of the Church when, after all her members have been sealed, they are admitted to the full enjoyment of the blessings of God's covenant, and when, washed in the blood of the Lamb and clothed with His righteousness, they keep their Feast of Tabernacles.
A most important and interesting question connected with this vision has still to be answered. It may be first asked in the words of Isaac Williams. "It is whether all this description is of the Church in heaven or on earth." The same writer has answered his question by saying, "The fact is that, like the expression 'the kingdom of heaven,' and many others of the same kind, it applies to both, and it is doubtless intended to do so--in fulness hereafter, but even here in part."[185] The answer thus given is no doubt correct when the question is asked in the particular form to which it is a reply. Yet we have still to ask whether, granting it to be so, the _primary_ reference of the vision is to the Church of Christ during her present pilgrimage or after that pilgrimage has been completed, and she has entered on her eternal rest. To the question so put, the reply usually given is that the Seer has the latter aspect of the Church in view. The redeemed are sealed on _earth_; they bear their "palms," and rejoice with the joy afterwards spoken of, in _heaven_. Much in the passage may seem to justify this conclusion. But a recent writer on the subject has adduced such powerful considerations in favour of the former view, that it will be proper to examine them.[186]
Appeal is first made to Matt. xxiv. 13, a passage throwing no light upon the point. It is otherwise with many prophecies of the Old Testament next referred to, which describe the coming dispensation of the Gospel: "They shall not hunger nor thirst; neither shall the heat nor sun smite them: for He that hath mercy on them shall lead them, even by the springs of water shall He guide them;" "He will swallow up death in victory; and the Lord God will wipe away tears from off all faces;" "And it shall come to pass, that every one that is left of all the nations which came against Jerusalem shall even go up from year to year to worship the King, the Lord of hosts, and to keep the Feast of Tabernacles."[187] To passages such as these have to be added the promises of our Lord as to fountains of living waters even now opened to the believer, that he may drink and never thirst again: "Jesus answered and said unto her, Every one that drinketh of this water shall thirst again: but whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall become in him a springing fountain of water, unto eternal life;" "Now on the last day, the great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto Me, and drink. He that believeth on Me, as the Scripture hath said, out of his belly shall flow rivers of living water."[188] St. John, too, it is urged, teaches us to look for a Tabernacle Feast on earth[189]; while at the same time throughout all his writings eternal life is set before us as a present possession. Nor is this the case only in the writings of St. John. In the Epistle to the Hebrews we meet the same line of thought: "Ye are come" (not Ye shall come) "unto Mount Zion, and unto the city of the living God, the heavenly Jerusalem, and to innumerable hosts of angels, to the general assembly and Church of the first-born, who are enrolled in heaven."[190] Influenced by these considerations, the writer to whom we have referred is led, "though not without some hesitation," to conclude that the vision of the palm-bearing multitude is to be understood of the Church on earth, and not of the Church in heaven.