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Collection , ,1 ;ia". .. ins ' - . . .. . .. VV23T. MONTREAL! . i' tijj rUBMMID BT 1. * A. MILLBB, 8T. nilVfOU ZAVHB BTBIIT. 1855. 'M / r ; :rr '■[j Entered according to Act of the Provincial Legislature, ia the year one thousand eight hundred and fifty-fire, by Rer. Benjamin Slight, A.M., in the Office of the Registrar of the Province of Canada. V^JTjXi. y .1 .1 U)L{: '^m/:^^'Mt: ./3^u #W^M^^»<»*»^%»^MMMM^^^^i ^^*S»S^^»»'*%» ^^^'^^-w WILSON &. NOLAN, PRINTERSi OORRIft M'«UiL 4t0 OdlOUanONUl STSIlTI. ,*f . <- ' ' '' I PREFACE. .. i- It is, perhaps, but just, when a new work is pre- sented to the public, that the enquirey should be made what necessity existed for its production t And what has led the author to its publication ? T will endeavor briefly to state the circumstances which have induced me to take this course. Some time ago, after a close perusal of Elliott's great work, entitled, "Horae Apocalypticae," I inserted a review of it in the " Montreal Witness," with the design of calling the attention of Biblical scholars to that learned production. At the close of that article I remarked, « it would be an essential service if some one, who has the leisure and the ability, would prepare an epitome of this learned effort. The results of the laborious research and and learned criticism, without the details, would form a most pleasing and useful volume.'* At that time I had no design to attempt any thing of that kind myself. Afterwards I preached two distinct series of discourses on this portion of Holy Writ ; one on the seven epistles, and another on the main body of the book. These discourses were listened to with great interest, and were felt to be important by the audiences. Many flattering encomiums were bestowed upon them, and I was frequently ir. PREFACE. requested by individuals, whose judgment I had reason to respect, to commit them to the public, through the medium of the press. in essaying to follow out these suggestions, I must explain, however, that I have not attempted to abridge Mr. Elliott's elaborate work, occupying as it does four large 8vo volumes. 1 have followed it generally, especially in the first portions, compil- ing an analysis of every important topic, leaving out his elaborate arguments in confutation of other views, and in confirmation of his own, and adopting for the most part the results, rather than detailing the process. Hence there is no important particular that I have left unnoticed. Dr. Cummings has characterized Mr. Elliott's production as "a noble and precious work :" and this it is in fact ; he says, " I shall beg and borrow from the book of Mr. E. all 1 can." And whosoever has read both these authors will decide that he has well carried out this purpose. Indeed Dr. C.'s work is a much closer, and more literal transcript of the original, than the work now issued, for both belonging to one school of interpre- ters, he very rarely differs from Mr. E., and pushes on some things to a conclusion more rashly than Mr. E.'s prudence would allow him. But having enlisted in the project, I thought it proper, instead of barely epitomizing the work in question, to examine every point myself, as far as my time, means and ability, would allow. I have simultaneously analyzed several other works on the same subject, as well as having examined every thing within my reach, bearing on the several sub- PREFACE. jects discussed, and have selected, blended, and with a great deal ofcompressioii, combined all thess with my own views ; so that I may be warranted in asserting that this work expresses my own sen- timents. And although I have a good deal used, in many places, Mr. E.'s phraseology ; yet that itself, to a considerable extent, is the phraseology of pre- vious writers. / There are several views and sentiments in Mr. E.'s commentary with which I do not coincide, especially in his Pre-millennial views of the advent of Christ, his personal reign, the literal gathering of the Jews to Palestine, the first and second resurrec- tion, and the time and order of the reconstruction of the earth ; with several other points. And there are many things in this little production not to be found in Mr. E.'s or any other writings which I have consulted. Those persons who are familiar wilh writings of this kind cannot fail to recognize many things of this nature in the volume now issued. I shall not even enumerate these points ; onb loting that I am firmly assured in my own mind tha* they are improvements. Indeed circumstances of this kind are among the principal reasons for the existence of this publication. Mr. E. and Dr. C. are generally admirable as far as the fulfilled portions of the revelations go. There had never been anything in these respects equal to Mr. E.'s exposition previously published. But the press groans under writings of a Pre-millennial character, and I felt deeply anxious that there should appear some thing on the Apocalypse containing ur n. PRErACE. ft Yiews on the other side or the question. We par- ticularly wanted a sound, brief^and cheap exposition on these principles. Such a work ought to have fallen into abler hands, and with some one having «ore leisure to perform it : but in the silence ol such, I have done what I could to supply that desi- deratum. And if those who are skilled in studies of this nature think the present production at all worthy of attention, for the reasons assigned, some pains ought to be taken to circulate it. I might very easily have entered more into elaborate detail, but this would have frustrated my object, viz., that of furnishing such a book on the subject as would, in price, come within the means of any one, and not be too bulky to deter those in active life from its perusal. I am somewhat afraid that my great anxiety to accomplish all this has led to a too great condensation, so as to produce obscurity, and to deprive the style of ease. Perhaps I may say, without being charged with presumption, that considering matter, size, and price, there is no work where there is so much informa- tion on the distinctive features of the portion of scripture it professes to explain as will be found in the work now offered to the public. .. ;.. In the present day it is important that every one should distinctly apprehend what God is about to du in the earth. He has given us distinct notice of it| and has pressed us to consider it. • • *• I have often wondered that ministers of the Gos- pel do not make prophecy more a special matter of study. Let us just consider how large and special a PREFACE. VII. e por- ^sition ) have laving noe of ,t desi- itudies . at all 1, some e into ted my on the cans of liose in ; afraid lis has )roducG d with d price, forma- tion of und in jry one It to do ^e of it, le Gos- itter of kciaL a portion of scripture it occupies, and it surely should not be di&posed of in a summary manner. The imblic mind yearns to grasp the extraordinary — the spiritual in the futiue. This, I cannot avoid regard- ing as indicative of the speedy fulfilment of those predictions, as though God, who has revealed so much of the future, is leading the way to the actual development of them, by implanting an anticipa- tion of coming events in the minds of men, as sig- nifying their approaching consummation. This yearning after the future is the reason why any wild theory is so readily received ; and why all the vaga- ries of second Ad veQtism,Millerism,Mormonism, and spirit rapping, have become so rampant. Have not we, ministers, been partly to blame fur all this. We liavo reUised the people that sound development of the foreshadowings of the future, which the word of God furnishes. Instead of grasping these prophetic disclosures, and judiciously developing their con- tents, by which we might have satisfied the desires of their minds, we have been silent, and have left the matter in the hands of cunning, designing, and reckless men. In this book, I trust, there is enough of what is directly in opposition to all this, derived from the sure word of prophecy itself, so as to render it decisively a booh for the times. This book, such as it is, has been written while the author has been engaged in the full and active exercise of the Christian Ministry. More leisuro might have enabled me to make it more worthy v( public perusal ; — many of the ideas introduced might have been better developed, or more clearly evolved. ^/-— r- YIII. PREFACE. I trust critical, yet candid men, will make every allowance, considering existing circumstances. Before I close these remarks, I beg to express my deep gratitude to my esteemed brother-in-law, the Rev. Wm. Scott, who has, at much cost of time and labour, conducted it through the press. Being at a distance from the place of publication, I could not have done this myself. But what was impractica- ble on my part has been well and efficiently per- formed by him. And my gratitude is much deeper when I reflect, that from his mental qualifications and literary acquirements, Mr. Scott might have been much more appropriately occupied in original compositions on his own account. The work has, in the number < £ pages, gone much beyond the conditions of the prospectus, but as the publication is designed for usefulness, and not pecuniary profit, the price will not be increased. I think 1 have had in view sincerely the Divine glory in this labour, and I conclude by humbly be- seeching God to give it his blessing. ■!■-■■■ If .I.'...? >.'. <\l tj ■ .Kf;- il PART I. iHTaoonoTiON ziii.-xz. ' " ' DISCOURSE I. ' ' - PBELIMIirA&T 21-44 '' ' DISCOURSE II. "^ ■' '' The Church at Ephesus.— Excellencies commended —Defects censured— Advice tendered — Caution sug- gested — Encouragement administered. — Rbv. ii. 1-7. . 46-T2 DISCOURSE III. Thb Church in Smyrna. — Commended for faithful- ness — Inspired with courage— and consoled by pro- mises. — Rev. ii. 8-1 1 7S-88 DISCOURSE IV. The Church in Pergamos. — Commended for things approvable — Reproved for things reprehensible — Advised and directed in a path of security — and encouraged by an assurance of future good to those who will be faithful and persevering.~REV. ii. 12-17 89-102 DISCOURSE V. The Church in Thyatira. — Excellencies recognized — Evils noticed — Distinguished favors to be bestowed. — Rbv. ii. 1 8-29 103-116 DISCOURSE VI. Thb Church in Sardis. — The imperfect state of the majority of its members described — Advice serionsly urged upon them — Consequences of disregarding this ' - ' advice.— Rev. iii. 1-3 117-129 DISCOURSE VII, r .v.. Thb Cbubcb in Sardis.— The almost unexampled fidelity „ . 1' (. ! X. CONTENTS. of the minority— Special features in their characters- Encouraged by promises of distinguished honors and felicity.— Rbv. iii. 4-6 131-144 DISCOURSE vm. Tbs Gbcbcb in Philadelphia. — Commended and encouraged. — Ret. iii. 7-13 145-158 DISCOURSE IX. Thi OnimoH m Laodicea.— Threatenings and counselfl addressed to them.— Rev. iii. 14-18 159-174 DISCOURSE X. The Church in Laodicea.— A special eflfort put forth to arouse them from their awful state of indi£ference.— Rev. iii. 20 175-188 DISCOURSE XL The CHaRCH in Laodicea— Reminded of a proof of affection, and exhorted to zeal and repentance. — Rxv. iii. 19 188-208 DISCOURSE XIL The Church in Laodicea. — Encouraged to repci^t, and to be zealous by a statement of the blessed con- lequcncesof conquering eflf©rt.— Rev. iii. 21-22.... 205-214 PART II. DISCOURSE I. Introductort.— The Opening Vision into thingi Future.— Rkt. ir. v 221-234 DISCOURSE II. The Opening of the First Six Seals.— Rev. vi 235-252 DISCOURSE III. The Sealing and Palm-Bearing Vision.— Rev. vii 263-2(6 DISCOURSE IV. .^ .- . The Half-Hour's Silence in Heaven — The Incense Offer- ing—The Firit Four Trumpet8.~-RKV. viii 267-28) t35-35a i53-2C0 CONTENTS. XI. DISCOURSE V. The Fifth Trumpet; or First, or Saracenic Woe.— Rev. ix. 1-13 283-298 DISCOURSE VI. The Sixth Trampet— The Second or Turkish Woe.— > Rev. ix. 13-21 a9»-308 DISCOURSE VII. The Covenant Angel — The Little Book— The Seven Thunders — The Oath and Declaration-^The Com- mission — The Admeasurement of the Temple.— Rev. X. xi. 1-2 309-324 DISCOURSE VIII. The Two Witnesses— Their Death, Resurrection, and Ascension— The Earthquake— The Fall of the Tenth Part of the City— The Slaying of Seven Chiliads of Men— Effects on the Faithful and on the nnfaithfal.— a Rev. xi. a-19 328-342 DISCOURSE IX. mie Church's Exaltation— Persecution and retirement of the Spiritual Portion of it into the Wilderness.— Rev. xii ; xiv. 1-5 343-361 DISCOURSE X. Anti-Christ Identified and Doomed.— xiii : xvii 363-390 DISCOURSE XI. The First Five Vials — Indicating the French Revolu- tion.— Rev. xi. 15-19 : XV : xvi. 1-12 391-408 DISCOURSE XII. The Sixth Vial—Drying up of the Euphrates — Prepara- tion of the Way of the Kings of the East— The Three Unclean Spirits— The Battle of Armageddon.— Rsv. xvi. 12-16 409-4S1 DISCOURSE XIII. Events Oontemporaneous with the Vials— The Harpers on the Glassy Sea— The Angel-Preacher— Declara- tion of the Fall of Babylon— Warnings Concerning Babylon.— The Harvest, Vintage, and Winepress.— B«T. xiT 43M00 jil' ZII. CONTENTS. DISCOURSE XIV. The Seventh Vial — Corruption of the air — Conyulsion in Civil and Ecclesiastical Polities — Wars and Tumults — Tripartrate Division of the Empire- Eruptions from the North — Visitation of Baby-^^' ' - Ion — Lamentations and Kejoicings at her Fall- Total and Final Subjugation of the Confederacy.— Rbv. xvi. lT-21 ; xvii ; xviii ; xix 451'4T2 DISCOURSE XV. The Millennium— The Binding of Satan— The First Resurrection — Reigning with Christ. — Rev. xx. 1-6 47t-49€ ..,,..;,, DISCOURSE XVI. 1. . ;, , . r Events Subsequent to the Millennium. — The Loosing of Satan. — The Seduction of Gog and Magog. — Fruitiest Attack on the Camp of the Saints. — The General Resurrection, Judgment and Conflagration. — The New Heavens, and New Earth.— The Descent of the New Jerusalem-Conclusion— Rev~xx. 7* 15 : xxi : xxii 497-616 v/ o.,; (•'. 11 u. .UJ .•i»;-C;-C 1." • it ->■ IftEATA. — A few errors have escaped the vigilance of the Edi- tor, and the reader is requested to malce the necessary corrections. ; • : . , ..... ■... . Introduction, page xv., 6lh line, for Dans read Hunt. ' ' Page 91, line 3, insert "the" before •' great. »» >■! lU-C^ «( M U II U M • I tt no, 333, 840, 364, 876, 376, 848, 499, >( (( It It ti II u t( It 'KM t* tt?. S3, " •'from" " "them." 10, for " profeiled," read "forfeited." 13, " "kings," •' "things." 9," "Dominitian" " "DomitiaiL" 24, before " sealed" read *' not." ^ 6, for " Luoinias" " "Licinus." 17, " " avenjeiueni" «• "arrangemeBt.M. 81, " "nowhere" " "nowher«.*« ,. 9, " "life" " "live," , V 1 :a • .'. 'fiiv , t "I'l '*ii'r — (lolv ij.vi, . . Viil .V9>-( INTRODUCTION. What a wonderful Book the Divine Spirit has fur- nished, for the use and instruction of man. The Apos- tle had represented to him, in a grand prospective drama, the occurrences which were to take place in the church ; and in the world, as far as they would have any influence on the church, in all succeeding ages. It is a scenic revelation of future realities. It contains a symbolic panorama, changed to suit the progress of the subject. Interpreting the Book of Revelations is, in fiict, simply deciphering a collection of hyeroglyphics, with a due regard to their grouping, their order, and their association ; and by deliberately compar- ing their parallels, as occurring in other places, some certainty may be attained. Each portion of this scenic imagery has, unquestionably, an important emblematical moaning. It is a singular opinion of some expositors of scrip- ture, that it is a proof of superior wisdom to pass by the Book of Ptevolations altogether. Dr. Whitby remarks: " Scaliger was pleased to say, Calvin was wise because he did not write upon the Revelations." He confesses, for the want of wisdom, he himseM' refrained from doing so. Dr. A. Clarke asserts that he, at one time, had resolved not to touch it ; but, on A XIV. INTRODUCTION. W more mature reflection, he thought he might be able to ilUistrate the phraseology. But, be it remarked, that both these writers, viz., Calvin and Clarke, shine any where more than in the illustration of prophetic reve- lation ; and Whitby appears to come under the same observation. Notwithstanding the havoc, wild and enthusiastic men have made of the prophetic scrip- tures, we are far from thinking that such portions of the sacred writings ought to be laid aside, or that we are to make no use of them whatever. They are a part of what God has caused to be w ritten for our learning. Jesus Christ has here made us a present of inestima- ])le truth ; and it would not be very modest, through feigned humility, to tell the Divine Communicator, He has mistaken our powers of apprehension, and has written us such unintelligible jargon, that we are not able to use the gift aright, and therefore we will have nothing to do with it ! The Revelations were made to man — to man as he is. When Jesus Christ commands to search the Scriptures, he makes no ex- ception to the prophetic parts, but rather especially directs to them as a testimony of himself. Much has been written on the date of this Book, some fixing it before the destruction of Jerusalem, and others after that event. I shall not hero enter upon the lengthy, laboured, and leorned arguments on either hand, but simply state, after due consideration of the subject, that I agree with those who think the Book was written after Nero's death (A.D. 61,) and that, consequently, the persecutions alluded to in it could not be Ncronic ; also, with those who think it was written subsequently to the destruction of INTRODUCTION. XV, Jerusalem, and consequently that event could not be the catastrophe. That St. John should say any thing concerning Ecclesiastical History, and more especially about Secular History ; about Hthis and Alens, &c., is much doubted by some. But why so? Did not Daniel say much about Assyrians, Grecians, and Romans'? He was shown things which should be hereafter. And why should it not bo so in the case of the Revelations to John 1 The catastrophe i3 the dcsh'uction of Antichrist. There may, however, be minor catastrophies, such as the melting away of Mohammedanism. From the time of the recommencement of the vision, historic narrative traces the events predicted, as far as fulfilled ; and from thence wc may ascertain how far the prophecy has run its course, and what yet remains future, and consequently, to what part of the course of the predicted events the present times are related. It is this which renders the book of Revelation so very interesting a study. There is a wide diversity in the schemes of interpretation adopted by different classes of Expo- sitors. Wc may distinctly notice four main classes. 1. The Preterists : , This class makes the prophecy stop short of the grand catastrophe — the overthrow of Antichrist. Some of these consider the catastrophe to be the overthrow of the Jewish nation ; others consider it to be the overthrow of Togan Rome; while others adopt both. a2 XVI. INTRODUCTION. \" 'n ¥ 2. The Futurists: Writers of this class carry the scenes far into the future. They make all its symbols to refer to events that are immediately to precede, or to accompany Christ's second Advent. 3. The Pre-millennialists. The advocates of this scheme admit that the grand catastrophe is the destruction of Antichrist, but they suppose that Christ will personally appear to perform that work ; and that, after the grand final I'ontest, he will renovate the earth, raise all the righteous dead, will personally reign at Jerusalem, and bring all the Jewish nation there, as his principal officers, and afterwards, that ho will bring all the (rentile nations to submit to him by the exercise of regal sway, cutting off those who refuse submission. 4. The Millenialists. Those who embrace this scheme are of the opinion that the whole, or the greater part of man- kind, will be spiritually subdued to allegiance to Christ, by moral means, partly before, and partly after the infliction of God's judgments on Anti- christ, and other opponents to his gospel : and that there will be a happy state of things introduced, to continue for 1000 years, as a reign of righteousness. During this time Satan will be restrained from his fatal work of tempting mankind, and that, possibly, great moral and physical alterations will take place among men, and in the world. At the close of these 1000 years, Satan will be loosed from his res- traint, and that he will seduce great multitudes of men, who will be destroyed. And that then the INTRODUCTION. XYIl. the vents ipany it the ehrist, ippear ' 1 final ill the salem, mcipal all the :cise of [Lission. of the man- Ince to partly Anti- d that ced, to Asness. Dm his )ssibly, I place ose of is res- [ides of n the general resurrection and judgment, the renovation of the earth, and eternal blessedness will follow. Among the Preterists, there are several shades of opinion. In this class of Interpreters are to be placed Grotins, Hammond, Prof. Wetstein, and many other German scholars. Many Roman Catholic wri- ters have favored this scheme. It appears to have had itr, origin with the Jesuit Aleasar, and was advocated by Bossuet. Prof. M. Stuart, follow- ing Eichhorn, and others, may be said to belong to this school ; but he combines three catastrophes, including those which are still future. The Futur- ist scheme was adopted by the Jesuit Ribera, for the purpose of refuting the Protestant application of Antichrist to the Church of Rome. Romanists were stung with the clear evidence the Revelations af&rd on this point, and must needs do something to blunt the keen edge of this weapon, and hence have so readily adopted these two counter schemes. Of late years, this scheme has been brought into note by Mr. Maitland, and Mr. Burgh, who have been followed by Mr. Newman. It has been strongly advocated by the Plymouth brethren. The system involves several absurdities, either as compared with itself, or with the general tenor of Scripture. The doctrines of the Pre-millennialists have had many able pens employed in their advocacy, both in the churches of England and of Scotland, and some elsewhere. The able and learned work of Mr. Elliott is of this class, although he does not carry things to so great an extreme as some of his contemporaries. The eloquent Dr. Camming has warmly followed a3 XVIII. INTRODUCTION. II Hi: Mr. Elliott in advocating the same theory. The millennial scheme is supported by Mede, Sir I., and Bishop Newton, Whiston, Faber, and many eminent writers of the past and present age. Later writers in this class, have thrown a great increase of light on the subject. The Rev. D. Brown, A. M., of St. James's Free Church, Glasgow, in an excellent work, in which he combats the errors of the opposite scheme, has clearly illustrated the subject. The writer of the present work does not scruple to identify himself with this class. Interpreters of prophecy in general, are often classed as Liter alists and S2nritttalists ; the former take every figure and symbol in its literal sense ; and the latter consider them, except where there is internal evidence to the contrary, in a figurative, or symbolical sense. The Pre-millennialists are Liter- alists; and Millennialists are, for the most part, Spiritualists. What is called the church scheme of the seals, is held by some Pre-millenialists. They regard the Seals as being entirely applicable to the state of the church ; and the Seals and the Trumpets as chrono- logically parallel lines in prophecy, each reaching to the consummation; the Trumpets referring to the World, and the Seals to the Church. They con- sider the Seals as a series of figurations, detached and complete in themselves, symbolizing the phases and fortunes of the church from its origin to the consummation : whereas the opposite gives a secular and a Roman application to them, betokening judg- ments and afflictions to the Roman world, having a .11 INTRODUCTION. XIX. The and nent iters light f St. vork, losite The mtify often brmer sense ; lere is ive, or Liter- part, lahi is Ird the of the irono- iching ting to jy con- Itached [phases to the secular judg- iving a bearing on the church of Christ. How far this last interpretation is apt and correct, the reader will judge when he comes to peruse that part of tlie interpretation. This scheme is maintained by Parens, Vitringa, Woodhouse, Cunningham, and Bickersteth, and many others, most of whom are Pre-millenialists. The opposite view is taken in this work Others again, suppose this book to consist oi' a triple series of prefigurations, chronologically pa-r allel with each other, and each reaching to the consummation ; each, also, corresponding with those; septennaries of the Seals, the Trumpets and the Vials. Vitringa combines this idea with the church scheme of the Seals. There have been other eminent men who have advocated this theory. Some writers, in addition to this triple series of prefigurations, con- sider the Seven Epistles as each prefigurative of successive stages of tl^e Church. But nothing appears more plain than that the Great Head of the Church was speaking to each Church concernin"; its position and state at that time, or speaking of ' things that are, (i.e., which were at that time;) and after this he said, " come up hither, and I will show thee things which shall be hereafter?^ The Seals, Trumpets, and Vials follow in conse- cutive order, although one may begin before the other is entirely finished. The last Seal has been opened ; the last Trumpet is pealing its awful blasts ; the Sixth Vial has nearly emptied its showers of judgments, and the seventh is about to be seized by the angel liand : events are last \ i 1: XX. IHTRODUCTION. hABteniiig to their issue; "the end of all thingi is at hatid j be ye therefore sober, and watch nnto jjmyer.'* iiiii) p ■i ::i DISCOURSES ON THE APOCALYPTIC EPISTLES. DISCOURSE I.—PRELIMINARY. Rbvelation i. 11. —" What thouseest write in a book, and send it unto the Seven Churches which are in Asia ; unto Ephesus^ ami unto Smyrna ; and unto PergamoSf and unto ThyatirUf and unfo Sardis, and unto Philadelphia, and unto Laodicea" The present discourse is intended to be preliminary, and will contain some remarks on scenes and char- acters, unfolded in the previous vision related in this chapter, necessary to be understood and remembered throughout the series. The transactions of the Church of God often come before us in history ; and every lover of Zion is interested in their perusal. There have been many movements and occurrences which, as it respects some of them, have been astounding; and, as it respects others, have afforded motives for gratitude and thanksgiving. Here we are admitted , as it were, behind the scenes ; and are allowed to see the secret machinery in operation, and the Divine hand direct- ing this machinery. There were many other churches, which, at that time, had been founded ; but only the seven here enumerated vere addressed : perhaps, because they were a fair specimen of all others. These churches were introduced by name. They 4>0 DISCOURSE I. mm iill A\'ere situated in what is generally styled Asia Minor, a lid were established in seven celebrated cities of 1 hat region. Asia Minor is the peninsular portion of country lying opposite to Greece, formed by the Euxine (or Black) and iEgean seas ; the latter better known by moderns as that portion of the Mediterra- nean sea termed the Archipelago. Sometimes the term Asia Minor comprehended only Ionia, lying across the Archipelago from Greece. But more generally the term was applied as above mentioned, •and it was in the country designated by the larger acceptation of the term where the seven churches were situated. The greater portion of these churches, although ]»lanted and inspected by Apostolic men, had fallen (ar into corruption, and are loudly called to repent- ance by their Divine Inspector. If they refused to obey the summons, they were threatened with rxtinction. Those churches, which were the most laithful, have still some existence ; and those which were the most demoralized have sunk to the lowest degree of degradation. It is also a remarkable fact that those celebrated cities have either retained some degree of importance ; or, have sunk into insignificance, in proportion to the Christian faithful- ness of the churches planted within them. A barren waste — a few detached and wretched huts, or a miserable village, occupy the spots where once stood flourishing cities. The sites of the more faith- ful churches still present some appearance of wealth and prosperity. It would seem that the existence and welfare of cities ; and, we may add, of countries PRELIMINARY. 23 ^ also, depend upon the Christian church. The Uict, however, of the declension of these churches, is an impressive admonition to Christians of their ten- dency to corruption, and affords a warning of their danger, should the case actually occur. It urges, with trumpet tongue, the necessity for examination, watchfulness, and prayer. At the time referred to, John was at Patmos, a barren rocky island, in the ^Egian sea, contiguous to the localities of the seven churches; to which place he had been banished by the Emperor Domi- tian, for the word of God, and the testimony oi' Jesus Christ. The enemy of souls, by this stpp, aimed at nullifying the truth, and at checking its- progress ; but, as is ever the effect of opposition to the truth, it resulted in its furtherance. St. John was privileged to receive additions, of a most im- portant nature, to revealed truth. On the Lord's day — the Christian Sabbath, so called— John, having no Christian assembly to which he could resort, was engaged in meditation and prayer. He was in the spirit of devotion ; and was specially influenced by the Holy Spirit of God. He had, no doubt, felt deeply concerned for the cause of Christianity generally, and more particularly for those churches of Asia where he had so long labored. During this exercise, and while under this influence, he heard behind him a great voice as of a trumpet, saying, " I am Alpha and Omega, the first and the last." The injunction was then laid upon him to commit the scene to writing, and to communicate it to the seven churches. I'" ' 24 DISCOURSE 1. till 'l ril ■ |i .1 1 1 l\ 1 Ml He turned to see from whence the voice proceeded, and saw seven golden candlesticks ; and, in the midst of the seven candlesticks, one like unto the Son of Man, ill sacerdotal habiliments, with the appearance of venerable majesty ; with eyes of penetrating wis- dom, and with the symbol of puiity in his providen- tial arrangements. He heard a strong and sonorous voice, and beheld its symbol, a sharp two-edged swoid, proceeding out of his mouth. In his right hand he held seven stars. His countenance, as he had seen it in the holy mount, shone as the sun in his strength. In short, his whole appearance was that of Majesty and Deity. The Apostle had no occasion to a^k, " Who art thou Lord?" But, recognising him as the glorified Kedeemer, he fell at his feet as dead. Thus, when Daniel, a man greatly beloved, was nieilitating on the state of the Jewish Church, and 1 raying for its prosperity, he had remarkable manif stations and revelations: and thus, also, it is sein, had the beloved disciple John. And the more toe f el f r tiie church, consider and meditate on her jiiltrests, and pray and labor for her prosperity, the m< re sliall we be encouraged by seeing God's move- nn nts in her favor. \V e .--houkl, on the Lord's day at least, be in the spirit I f dovotion j and be engaged in making sup- pi icatuai to him in the assemblies of his saints, if j)rovid^'ntially permitted: and if circumstances do not ailmit of our engaging in public worship, we slu ulil, 0!i that day especially, be engaged in private ex( rcisea of a spiritual character. If we do so, we PRELIMINARY. 25 $ ■it shall obtain a blessing: for "they that wait upon the Lord shall renew their strength." John was commanded, more than once, in this introductory vision, to write what he saw in a book ; and to communicate it to the churches ; and thus, not only were they put in pos^sessiun of these im- portant revelations, but they have been handed down to us also, for our instruction. What he was com- manded to write, it is proper we should read and study. And he that hath ears to hear, is commanded to hear. We are to ponder, and to sUidy, wliat the Spirit saith to the churches. May this admonition sink down into our hearts ! In this vision, and revelation, Christ was avow- edly addressing himself with authority to the churches, and he designed to sliow us his intimate connexion with the churcli and its ministers: his administration of its allairs ; and his control of all the movements and transactions in its behalf. Let us notice, that by this scene, we are taught — I. Right Views of Christ as the Head of thb Church. II. Some Characteristics of the Office and Work of the Ministry. lit. The importance and value of the Chris- tian Church. I. We are presented with right views of Christ as the Head of the church. Christ, in this splendid manifestation of himself, claims our particular atten- tion as standing in immediato connection with his church in her most minute afluirs. John saw one like uutu the Sou of Man, with ofllcial designa- 26 DISCOURSE I. tions ; and yet with a blending of Divine character' istics. Hence, notwithstanding the outbeamings of Divinity, he was in human form : God manifested in the flesh. In his deep humiliation this was percep- tible ; but much more so after he was glorified. Perhaps there was some similarity to this appear- ance at the transfiguration, and at the time when he met Saul of Tarsus on his way to Damascus. Simi- lar, also, in its leading characteristics, was his ante- cedent appearance to the prophet Daniel, (ch. x. 5,6.) In contemplating Christ as the Head of the church, it is proper that from this passage we should notice — 1st. A description of his essential character. In his own declaration he claims the attributes of Deity — Eternity, Omnipotence ; and this claim is substantiated in the description of his appearance, for there is developed the attributes of Omniscience and Holiness. He is the Alpha and Omega, the First and the Last, the Beginning, or Originator, of the creation of God. He was before all things: before any created object had a beginning ; and was himself the creator of all things. He shall continue the same when all the revolutions of the world arc concluded. He is essentially Holy ; his Holiness not being derived from any other source than his own nature ; it was inherent, absolute Holiness. His eyes were like a flame of fire ; bright and penetrat- ing, implying Omniscience. In proof of this he in- forms each church, "I know thy works." The justice of his procedure is asserted from the appear- ance of his feet like fine brass. He indeed can PRELIMINARY. 27 justly claim the attributes of Deity : he thought it no robbery to be equal with God. It is, therefore, im- portant for us to recognize that our Divine Redeem- er has power and authority to do whatever he will in heaven and in earth. 2nd, An indication of his official character. His offices certify his manhood, his messiahship, and the economy of grace. 1. He presents himself to John as the Apostle and High-Priest ot our pro- fession. This is shown, (1.) By his vestments. He was attired in the robes of the High-Priest. The Lord said unto Moses, " Thou shalt make holy garments for Aaron thy brother, for glory and for beauty — a breastplate, and an ephod, and a robe, and a broidered coat, a mitre, and a girdle, that he may minister uutome in the priest's office." (Exod. xxviii. 2, 4.) Under the ceremonial law the minister was a priest to offer sacrifices : In the Gospel dispen- sation Christ is the only High-Priest of our profes- sion ; and he is here represented as attired in these habiliments. The office of priesthood has been prominent from the time of man's sin. It has been a standing evidence to mankind of their impurity and sinfulness ; and of their need of an atonement. Christ represents himself, by his apparel as discharg- ing the sacerdotal functions. God appointed him to this office with an oath ; his functions are perpetual, his offering is one ; once in the end of the world hath he appeared to put away sin by the sacrifice of himself; and he ever liveth to make intercession for us. (2.) By an allusion to his atoning acts. " I am n 28 DISCOURSE I. ri\ U, he that liveth, and was dead ; and behold I am alive for evermore," (v. 18.) One now alive, who had been previously dead, must have experif»nced a resurrection. Moreover he must be of the human species ; for of no other rational creature is death predicated. And such an one to continue in life forever, without again tasting death, proves himself to be unique in the examples of humanity. Scripture records of several, a resurrection ; but they died again. Men die as a penalty : but Jesus Christ died vol- untarily, having nev<'r sinned. His death was a sacrificial death. Christ here reminds the churches that he is the " Messiah who was cut off, but not for himself," but to finish transgression, and to make an end of sin, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to anoint the Most Holy. (Dan. ix. 24, 26.) By His resurrection from the dead he verified, and demon- strated his claim to Messiahship. He was declared to be the Son of God, with power, by the resurrec- tion from the dead. Jesus Christ was the first human being that revived, and continued to live, after having died because of sin. He is the eldest son of the family, who has gone to take possession of the inheritance for himself, and in the name and behalf of his brethren. But there must be implied, in '^ll this, that he has made full atonement for mankind. We observe further — Christ appears, 3rd. As possessing administrative authority, oi tovereignty. (1.) With regard to the affairs of the church. PRELIMINAAT. 2» Christ is « he that hath the key of David ;" and "the keys of hell Qiades) and of death"— "He that openeth, and no man shutteth, and shiitteth, and no man openeth." By these phrases we understand, that the uncon- trolled administration of the church is in his hands. He calls and sends forth his ministers ; he is present with them in the performance of their work ; and in all Christian assemblies. He directs them in their sphere of labor, and removes obstructions from their path. He defends his church when in danger. He admits into his church, and excludes from it. No one can be a real member of his church unless he receive him as such, and inscribe his name in the Book of Life : and no one can continue to be a member of this spiritual community it he blot out his name from that record. In the prophecies of Isaiah, Eliakim is introduced as a type of Christ in his official character. He was to be clothed with the robe, and to be strengthened with the girdle; the government was to be committed into his hands: the key of the house of David was to be laid upon his shoulder : he should open, and none should shut j and he should shut, and none should open, (c. xxii.21, 22.) Eliakim, the type of Christ, is invested with authority in, and over, the house of David ; Christ, the antitype, is invested with authority, and power in, and over, the church, the house of (lod. Among other official acts of our Lord, performed in his church, is that of determining the period of the probationary existence of cncii individual. Ho declared that he had the keys of hades and of death ; iri 30 DISCOURSE I. ii#l!! 1 I i, c.f he admits into the invisible world ; and with him are the issues from life. He grants a varied proportion of probationary existence to every one. No man dies by chance. No one can take away the life of another without he permits it. He will allow to every one such a space of trial, as is the most suitable to his welfare. And the words further imply, that he will open the door of hades, where separate spirits have had their abode, and send them forth to rejoin their bodies. To him " belongs the issues from death." He is the resurrection and the life, and shall change our vile bodies, and fashion them like his own glorious body. He will swallow up death in victory. ft. With regard to the aflairs of the world. The administrative authority of our Lord Jesus Christ extends to the affairs of the world as well as to those of the church. He is the ruler of all the the Kings of the earth. All the nations of the earth, with their kings and governors, are under his man- agement and supervision ; and all their movements will finally be subservient to the interests of the church and true religion. He checks and defeats ; or furthers and succeeds them in their operations, as answers best his own designs ; and will finally make all their schemes to promote his own purposes. He must reign until he has put all his enemies under his feet. All this is beautifully and strongly illus- trated by the narratives of the Old Testamti'l . Ne- buchadnezzar proceeds to Jerusalem, or to Tyre. Hi3 object is to subdue those cities, and to add them to his conquests. But, we are informed, God employed , PRELIMINARY. 31 i with varied ry one. 3 away le will s is the further , where d them ngs the and the fashion jwallow 1 ) i him in this work to answer certain ends of his own : and he is styled God's servant, not because he de- signed to do God a service, for he only consulted his own inclination ; but because the work God wished to have accomplished was performed by him. Cyrus goes to Babylon, to desolate that city, and to establish his own empire. But the plan was formed in the councils of heaven. It was simply an introduction to the deliverance of Israel, and the re-edification of Jerusalem. He was appointed the Lord's shepherd, to do his pleasure, more than a century before his birth. And, even the very method by which he should accomplish his object, was predicted this length of time before the event occurred, (Tsa. xliv. 27.) The Lord declared that he would strengthen him, and go before him — and prepare his way ; and all for Jacob's and Israel's sake. Sennacherib designed the destruction of Jerusalem j but God had not sent him, and the destroying angel cut off, in one night, 185,000 of his army ; on which occasion he turned back again to Nineveh. Eabshakeh breathed vengeance against Israel ; but he had no Divine commission for his work. On the contrary, " thus saith the Lord, Behold I will send a blast upon him, and he shall hear a rumour, and return to his own land." We see, noticed in history, four great and successive monarchies swaying the destinies of the civilized world. But, we perceive by the previous predictions of prophecy, that the whole was a divine arrangement. Ciod appointed them their limits, and fixed their several periods of prosperity. We have cited sufficient to illustrate the fact, that 32 mSCOURSB I. :'M '*! '.I I' '■': i ■ : t i I,; the Divine Being administers the affairs of the world in reference to the true interests of his own people. And these, and other portions of sacred history, which might be selected, place the subject in a luminous and impressive point of view. This is still his purpose, as we are assured by many portions of the New Testament. The 2nd Psalm is a short epitome of the whole work and design of Messiah. Oppositions to him are noticed — plans and devices are formed, by kings and rulers, against Christ, and his people. But the Lord views all with contempt. He will dash them in pieces like the most fragile thing ; and, despite all their rage and malice, the Lord says: " Yet, have I set my king upon my holy hill of Zion." He declares, that at the request of his Son, he will enlarge the sphere of his dominion to the remotest bounds of the earth. " All power," says Christ, " is given unto me in heaven, and in earth." How forcibly are the words of the Apostle illus- trated by these allusions. Addressing the church, he says, : "All things are for your sakes." All events transpire — all things exist for the main purpose of promoting the establishment and welfare of the church of God. The Apostle elsewhere asserts, " Christ is the Head over all things to the church." How instructive would history be, if it were written on this principle ! then would the decline and fall of empires be seen to have other causes than those assigned by historians. A due consideration of these truths would bo a sovereign balm to the mind of a believer against alarm and consternation, occasioned by the threat- i PRELIMINARY. 33 of tho his own [ sacred ibject in This is portions s a short Messiah, vices are , and his ipt. He le thing ; Drd says : ofZion." I, he will remotest irist, " is itle illus- church, 111 events [irpose of of the asserts, ihurch." written d fall of n those liild be a against threat- ening aspect of affairs which is often now felt. 1 . . present day presents startling features in the move- ments of the kingdoms of the earth. We feel prompted, though with diffidence, to give expression to a few thoughts on this subject. We would say, perhaps God is commencing his final controversy with all flesh. There appears to exist, amongst Anti-christian powers, a combination against liberty and Protestantism. A conspiracy is apprehended to exist among the Roman Catholic powers of Europe against England especially, as nearly tlieonly Euro- pean State which maintains liberty and true religion. But what events are we to expect from the revela- tions of Christ, respecting Rome, the mystical Baby- lon ? We would direct your attention to the 17th chapter of Revelation. There we are presented with a vivid picture. The beast, or the system of Popery ; the woman sitting upon the beast, upon many waters, or Rome, the head or seat of empire : the woman, or the great city ruleth over the kings of the earth. Here is a crowd of figures and facts. They will hereafter require our attention, but for the present, be assured events are tending to that retribution, when the " ten horns shall hate the whore and shall make her desolate and naked, and shall eat her flesh and burn her with fire" — ver. 16. But to return. This portion of Scripture also exhibits Christ to us as the great teacher a?i(l jjraphet of his chui'ch. Thus, he announces himself as the faithful and true witness; he who bears testimony, and that to truth of the greatest importance. He styles m 34. DISCOURSE I. ':: IMi m " '';: It i himself also the Amen, i. c, the testimony he bears is true, and shall be accomplished. In the days of his flesh he affirmed, that he had lain in the bosom of his Father, and that he came to declare him to mankind. " To this end was I born," said he, " and for this cause came I into the world, that I should bear witness unto the truth." Thus wc have a distinct revelation of Christ as our Prophet, Priest, and King. The scene to which we have been admitted, fur- nishes us with views of — II. Some characteristics of the office and v/ork of the ministry. The leading term by which ministers are distin- guished, is Angels of the Churches. The term signi- fies messenger. This is a name by which they are frequently designated. They are God's messengers to the churches. " To whom (th? Gentiles) I send thee." — Acts xxvi. 17. "As ray Father sent me, even so send I you," (John. xx. 21.) They are the bearers of important intelligence. It is their business to examine themselves as to the validity of their com- mission, lest God should say, " I have not sent these prophets, yet they ran ;" but to be enabled confi- dently to say, " I AM hath sent me unto you." The Christian Church Polity follows rather the model of the Synagogue than that of the Temple. There w^as an officer in the Synagogue answering to this office, called especially by this name. It was his business to read the scriptures ; to offer up public prayers ; to teach, instruct, and exhort the people. His functions answer exactly to those of ordinary PRELIM IN Any. 35 Christian ministers. But, it appears by tliese Epistles that the oflicer addressed in each one, had, added to these functions, which were those of the third officer in the Synagogue, that also of the first, the '" Ruler of the Synagogue," who had the chief direction of all the affairs connected with the institution. Where there was more than one minister in any church or locality, as at Ephesus, (See Acts. xx. 17,) one was constituted overseer or superintendent. Many figures are employed in the w^ord of God to illustrate the nature of the Christian ministry, and the relations and duties of ministers. These before us are very significant. They are represented as stars in the right hand of Christ. " The seven stars which thou sawest in my right hand are the angels of the seven churches." By this is intimated that they are lights — stars— not suns. Christ is the Sun of Right- eousness, the original sovu'ceof all light and informa- tion. Ministers are subordinate, yet important lights. By their exhibition of divine truth, it is intended that they should shed a clear light upon mankind. The position they occupy is important, and demands our attention. They are in the right hand of Christ. They are selected, they move, and are directed by him. He calls them to their work : he guides and directs them, protects and supports in the prosecution of it : he distributes them to their seve- ral spheres of labor. The right hand is a symbol of power ; and from their position, in his right hand, wc learn that their ministry is connected with his power. But what are ministers without the Holy Spirit. 36 DISCOURSE I. ■■i' l^! :': I i'in S Christ makes nn important declaration when he says (ch. iii. 10) that he hus the seven Spirits of God, and the seven stars. These were not seven created spirits; but as seven is a number of perfec- tion, he intends to denote, by the expression, the infinitely perfect Spirit of God. lie also intends to express that every true Minister has the Holy Spirit: seve?i spirits and sevc7t stars ; every star having the Spirit. He sends the Holy Spirit according to his promise made before he left this world. He sends both together. He does not, to any considerable extent, send the Holy Spirit without the ministry of the word. It has never come to our knowledge that there has ever been any display of the work of conviction or conversion, where there has been no exercise of the Gospel Ministry ; and but very little of these important effects are realized under a mutilated gospel. And Christ does not send a minister of the Gospel without the Holy Spirit to accompany him. If a minister is not accompanied by the Holy Spirit, he has not been sent by Christ, under whatsoever other circumstances he may come. Some, so called ministers, place their whole dependence on the fact, that the hand of one, who can, as he supposes, trace his descent from the Apostles, has been placed upon his head. This is a fallacious claim. Discarding the method of wear- ing an imaginary chain of numerous links, which may have been broken a hundred times, we go to the origin, the Great Head of the Church, and his Holy Spirit. We ought not to make our claim, as successors of the Apostles, on the ground of a regu- PRELIMINARY. 37 iar descent from these holy men; but as having; been personally and individually appointed by Christ hiHiSelf to the work. Our claim is higher and more dignified than that of the individuals referred to. To hold an office, without the sanction of him whose right it is to appoint, is evidently to climb over the wall, and gives us a right to the title he announces of being thieves and robbers. Oh ! fearful position ! And, let us ever remember, Christ is strictly noticing whether His Spirit is sought and claimed by professed ministers; and what are the eflects of their ministry. Touch not the Lord's anointed — those who have the unction of the Holy Ghost in their administra- lions, for Christ has them in his right hand ; and will protect them, and punish their adversaries. This scene also impresses us with — III. The importance and value of the Chris- tian Church. On this I remark : 1st. The term church, as at present understood, is very ambiguous, and we should endeavour at all times to have a clear idea of it, and to express the idea correctly. 1st. Sometimes by the use of a metono- my, by which the container is put for the contained, we term the building, in which we assemble for worship, the church. But the word does not bear this sense in the Scriptures. We read of a church in a house ; and it would be a strange notion if the building were implied. It seems not a little un- couth to use the figure of speech in reference to this object ; for it does not appear at all analagous to call a building an assembly. B 38 DISCOURSE I. 2nd. In sorae quarters the term implies the Clergyj But neither is this the scriptural idea. St. Paul writes to the churches ; and J esus Christ addressed these Epistles to the Angels of the churches, with an evident intention to influence the body of Christians by those addresses. The term clcros, as applied to persons, in the New Testament, occurs but once, (1 Pet. v. 3,) and then it applies to what is now termed the laity ; the heritage, or God's peculiar portion, — his people. And, in the Old Testament, God's people Avere termed his heritage, or clergy. God was said to be the heritage of the Levites, because that which was devoted to God became theirs. But no where is the tribe of Levi called God's heritage, and, on the other hand, the term is often applied to the body of the people. 3rd. The term church is probably derived from the Greek kuriakon^ or, the house of the Lord. Al- most every European language has a word, with this meaning corresponding to it. But the word church, as it stands in our version of the New Tes- tament, is the translation of the Greek \7ord eccle- sia, which signifies an assembly. The word con- gregation, in the Old Testament, has the term ecclesia corresponding to it in the Septuagint. As the Septuagint was familiar to the writers of the New Testament, there is no doubt that they used this word in the same sense. It seems, therefore, anomalous to translate the word which signifies the assembly, by the one which signifies the building. It confounds the ideas, and leads to indistinctness of understanding. if I PRELIMINARY. 39 The word occurs 75 times in the Septuagint, and invariably applies to a congregation, or to an assem- bly of persons of various characters ; and especially to the whole congregation, or body of Israelites. In the New Testament it occurs 111 times. It iipplies to the whole church of God, or to particular congre- gations in a given place. Three times it is applied to a heathen assembly, as at Ephesus. In review of all this, we may assert that the proper scriptural meaning of the term church, is the assembly of God's people, and includes the idea of the assem- bling, or meeting together, of God's people ; so that refraining from this act, unchurches an individual. A church is an organization, and as such must have a government. There has been much contro- versy as to the scriptural order of that government. Some areconlident that they see, in the Scriptures, Diocesan Episcopacy, and a divine right for its exercise, to the exclusion of every other kind of church order ; others are as certain they see Pres- byterianisni ; and others, again, can see nothing but Independency. Perhaps we might not really discover any fixed order at all, but a little diversity or variation in diflcrent places, verging between superintendency, and the exercise of the authority of co-ordinate officers. We shall not, in this place, pursue any investigations on this subject, but only just give expression to a thought which is suggested in this portion of Scripture. We perceive here seven churches, all situated in a limited space of country — such a space as would be about sufficient to form a modern diocese, and yet we find no bishop b2 40 DISCOURSE I. h. !! Hi' addressed as the prcsitUng officer. Had there been •me, no doubt he would have been addressed, as well as the other angels or pastors ; yea, no doubt princi- 1 tally, if not solely addressed. We must suppose such a minister would have been held principally responsible for the management of such aflairs as arc here reprehended. We see an angel or pastor presiding over each church, and addressed as the responsible person, and not accountable to any other person. We should say, then, that the limit;: of each place appears to form a charge. When St. Paul visited INIiletus, he sent for the ciders of the church at Ephesus. lie appears to address them as the responsible persons, not one in particular. Had tliere been a Bishop at that place, in the Episcopal sense of that term, no doubt he would have been summoned exclusively, or, at least, in conjunction with his principal Elders. The fact of the case shows there was no officer answering to a modern bishop there. Yet there was an officer at the time our Lord addressed them, charged with the chief over- sight, or superintendency. And it does not certainly ii)llow that each church was absolutely independent in itself. One church seems connected with another ; and it is certain there were persons in the primitive church, who had official authority to regulate the alliiirs of various individual churches, which would not have been allowed, if there had l)een absolute independency. To use an illustration, not without signilicaiicy, although not direct as an argument, the lawi^s were all connected to:e syin- M PRELIMINAUY. 41 Idolized by seven golden candlesticks, or lamps in tfteir stands. The church is the vehicle of the might and power of the Holy Spirit, through which he is to act and shine. There is a reference to the services under the law, (Ex. xxv. 3, &c.) A golden candlestick was, by express command of God, to be made ; with six branches and seven lamps ; and to be put in the holy place, opposite the table of the shew-bread. The prophet Zechariah informs us he was shown a golden candlestick with seven lamps. This is said to prefigure the might and power of the Holy Spirit, be- fore which all impediments are as nothing, (c. iv. 8.) There had long been a cloud on that church ; but now better days were beginning to dawn. We are taught, by our Lord, that this candlestick is a sym- bol of the church, and that the light of the Holy Spirit is to shine on and through the church. The Church is the light of the world, as our Lord elsewhere bears testimony. God's people are as n city on a hill, and their good works are visible to all. Tliey are to be a candle in a candlestick ; not hid under a bushel ; not obscure in its position ; but each member to act, to shine. The Church casts a beau- tiful light on the world by her worship, her doctrine, and her practice. What would the world be witli- out it ! The Inmps in the Jewish services were to be snj*- plied with pure olive oil, cmblcniMtical of the influ- ences of the Holy Spirit, without which all is dnrk- ness. The light must not be gloomy, but bright. There ought not to be any mixture with ( Jospt^ 1)3 42 DISCOURSE I. "I truth. In these Epistles Christ has shown his anxiety on this subject. The lamps were to be kept perpetually burning. The results of the Spirit's enlightenment and quick- ening are to be continually seen in the church of God. These effects are mostly periodical and evan- escent. There ought to need no revival ; for there should be no deadness ; but a constant stream of light and influence. These lamps are oitener ex- tinct, or at least yielding but a flickering light, than burning with a steady blaze. The material of which the candlestick was con- structed — pure gold — declares the value of the church. Gold is the most valuable of all metals, and the standard of value for the rest. Its worth is founded on its purity. God would not employ any thing common in the construction of his house, and gold was freely used, which is not at all used in ordinary things. Those who would serve God ac- ceptably must be separated from common objects, and be devoted entirely to God. His people have always been marked as a special people ; and holi- ness to the Lord must be the motto inscribed alike on the mitre of the Holy Priest, and on the bells of the horses. Jesus Christ was in the midst of the seven can- dlesticks. By this he gives us assurance that he is intimately associated with his church. Thus he had previously asserted that where two or three were found met together in his name, he was in the midst of them. He narrowly inspects their affairs, and is deeply interested in all their proceedings. PRELIMINARY. 43 We are impressed, by the foregoing review, with the dignity of the character of our Divine Head. As we are convinced of his essential Divinity, we rest assured of his ample qualifications to do great things in the church and in the world, and which, it is predicted, he is destined to perform. "We have ground for encouragement by consider- ing the intimate connexion subsisting between Christ and his ministers and the church. And, when we contemplate his lively interest in their concerns, we may be both encouraged, and stimulated. We ought to be affected with the great impor- tance of our connexion with Christ, as members of his church. The due consideration of this fact should act as a motive to arouse us to corresponding co-operation with him. In these Epistles we have a review of the state of each church, by its great and Divine Head. He is constantly inspecting every church, and passes his impartial judgment on each. These judgments, pronounced in such impressive terras, will form the Bubjects of succeeding discourses. DISCOURSE II.-THE CHURCH AT EPHESUS. EXCELLENCIES COMMENDED — DEFECTS CENSURED — ADVICE TENDERED — CAUTION SUGGESTED — ENCOURAGEMENT ADMINISTERED. Rev. II. 1-7. — " Unto the Angel of the Church of Ephesus write ; These things saith he that holdeth the seven stars in his right hand, toho walketh in the midst of the seven golden candle- sticks ; I know thy works, and thy labor, and thy patience, and how thou canst not bear them which are evil : and thou hast tried them which say they are Apostles, and are not, and hast found them liars : and hast borne, and hast patience, and for my name^s sake hast labored, and hast not fainted. Nevertheless I have some- what against thee, because thou hast left thy first love. Remem- ber therefore from whence thou art fallen, and repent, and do thy firstworka;or else Iwillcome unto thee quickly, and will remove thy candlestick out of its place, except thou repent. But this thou hast, that thou hutest the deeds of the Nicolaitanes, which I also hate. He that hath an ear, let him hear what the Spirit saith unto the Churches; To him that overcometh will 1 give to eat of the tree of life, which is in the midst of the Paradise of God,^* Ephesus was a very rich, prosperous, and distin- guished city. It was the capital of Ionia, and of the entire Roman province. It stood on the river Cay- ster, near to the sea coast, between Smyrna and Miletus. It was once the emporium of that part of Asia situated on the North side of the Taurus. The people were very wicked, being addicted to the arts of sorcery and magic ; and were noted for their luxury and lasciviousness. They " walked according to the prince of the power of the air, the spirit which worketh in the children of disobedience," (Eph. ii. 2.) Idolatry was practiced with pomp and 46 DISCOURSE II. *; -t splendor. The temple of Diana, famous through- out the world, towered in stately dignity, and drew numerous worshippers to the supposed deity. The inhabitants of the entire city were the Neocoros, or tlie devoted and consecrated servants of the great goddess Diana : and they boasted that they possesed an image of the goddess, which descended from Jupiter. This formerly celebrated city is now in entire ruins. A few corn fields are scattered along its ancient site, which is marked by some large masses of shapeless ruins and stone walls. Towards the sea extends the ancient port, now a pestilential marsh. About 400 years ago, a small town was built about 1^ miles from the remains of the city, of materials irom Ephesus. Of this town only a few huts remain . These huts retain the name of Ajasaluk, a Turkish word of the same import with Ephesus, signifying the city, or temple of the moon. The church at this place was planted by St. Paul. This indefatigable man of God first visited Ephesus after he left Corinth in A.D. 56 (Acts, xviii. 19-21.) At this visit he continued only for a short period ; for, although strongly importuned to abide a longer time, he did not consent, but left them with a pro- mise to visit them again after he had kept the feast of Pcnticost at Jerusalem. In the meantime, the city was visited by ApoUos, who at that time was not fully initiated into Christianity. Paul fulfilled his promise during the same year. He found about twelve persons, who had not received the baptism of the Holy Ghost. He continued three years, THE CHURCH AT EPHESUS. 47 preaching with great and astonishing success, (Acts, xix.) On leaving the , after this his second and extended visit, he left Timothy there. He had per- ceived a tendency to unsound doctrine, and had dis- covered that some among them had already imbibed the curious, speculating, judaizing spirit, and were* beginning to propagate it. There was a love for the silly fancies and legends of the Jewish Talmuds, and a passion for tracing genealogies. Foolisli questions and vain janglings arose out of these prac- tices, all calculated to divert their attention from the Gospel, and to corrupt its genuine doctrines. Although he was himself under a necessity to depart, he desired Timothy to remain, and to charge them to desist from those speculations, and to preach nothing but the pure Gospel of Christ. It would appear that Timothy succeeded to a good degree, in putting things in order, for about one year afterwards the Apostle wrote his excellent epistle to this people, and in it he makes no serious complaints against them. If we compare the Epistle to the Ephesians with that to the Galatians we shall, in this respect, perceive a striking difference. Yet about two years afler penning his epistle, and three years from his departure from them, he was strongly apprehensive they were in great danger from causes of this nature. In the progress of a journey he called at Miletus, and sent to Ephesus, for the Elders, (Pres- byters) who had an oversight, or superintendence of the church, and delivered to them a most solemn charge, (Acts, xx.) He foretold, on that occasion, that afler his departure grievous wolves would enter j 48 DISCOURSE IL Il,:i:. and that some among themselves would arise, speak- ing perverse things, to draw away disciples. From all this we may see how difficult a matter it is to nurture and mature a Christian church ; and that the anxieties and cares of Pastors are great. And v/e may gather, from the whole of this detail, that a minister is often exceedingly useful, even when there is no remarkable ingathering of souls. A revival may take place, but, if the subjects of it are not preserved, it is of but little use ; and those ministers who build them up in the faith, and guard them from error, have performed a work equally as great as those who were the instruments of their conversion. At the present day there is not the least vestige of a Christian Church at Ephesus : so entirely has Christ removed their candlestick. There is one thing we shall have to remark, as we proceed through these epistles, which is, that our Lord introduces himself to each church by that title most suitable to the state of the particular church addressed. To this church, he introduces himself as, " He that holdeth the seven stars in his right hand, who walketh in the midst of the seven golden can- dlesticks." This people was in a state of declension which was inward, and not discernable by ordinary outward inspection. It was, therefore, proper to remind them of a close and rigid scrutiny. There were occasions for the exercise of patience, but Christ affords his perplexed and agitated ministers consolation, by assuring them that they have his immediate protection and support. Comparing St. Paul's epistle to this church, with this from our THE CHURCH AT EPMESUS. M) Divine Head, it would appear that tliey had con- ' siderably declined in spirituality. Thirty-five years had elapsed since the time St. Paul had written his epistle ; and this space afTorded time for corruptions. It is a lamentable consideration that religion should ebb and flow : that it should be sometimes active, and sometimes dormant : that it should be sometimes in vigorous existence, and at other times become totally extinct. It should, and it might, be always gloriously progressing. There is something seriously at fault somewhere, which is the cause of these variations. Alas ! how many souls perish, and will endure eternal misery, which might be saved for- ever, but for the unfaithfulness of ministers and people. Tht.ie Epistles are addressed to the Angels of the Churches. There is a difference of opinion as to whether they, v/ith their reproofs, admonitions, and encouragements, were intended to apply to the chief minister, or angel; or to include, with him, the whole body of the church. It is argued, by those who espouse the former opinion, that St. John is commanded to write to the angel of the church, and that a person is addressed in the singular number. But instances occur of persons being addressed in their aggregate capacity in this style. If we wished to send an epistle to any corporation, it must be direct- ed to its President, or Chairman. If we woidd ad- dress any church, we must address its Pastor. St. John was directed to write what he saw, and send to the seven churches. We perceive, throughout these epistles, an appeal to the aggregate body, with 50 DISCOURSE ir. the singular address. Fear none of these thinirs which tliou shalt siifTer : behold the devil shall cast some of you into prison." Some of the C2)istles cannot, in their matter, be restricted to the Pastor only. To Thyatira, after describing the atrocities of Jezebel, he adds, " But unto you, and to the rest in Thyatira, I say T shall put upon you no other burden, but that which yc have already." To Sardis, " Thou hast a name that thou livcst, and art dead," evidently implying the majority, for there were more dead besides the Pastor, if that were his condition ; for immediately he says, " Thou hast a few names in Sardis, which have not defiled their garments." In the epistle to the Laodicean church, the lukewarm spirit has an evident application to the entire body of the people. Christ says, " as many as I love I rebuke and chasten : be (ye) zealous, therefore, and repent." A nd yet he says in the singular, thou sayest " T am rich ;" " I counsel thee j" " Behold I stand at the door — if any man hear my voice." And in each epistle he calls upon any willing ear to hear what the Spirit saitli unto the churches. And what is further evident, is, the denunciations appear to aflect the entire body of the church to which it is addressed, as, for instance, " Repent or I will remove thy can- dlestick." It would be an incongruity to remove the members of a church, who were not chargeable with the Pastor's crime, for the crime of the individual Pastor. The same may be said of all the encour- agements. We may I think conclude, that although each epistle commences by addressing the Pastor, THE CHURCH AT EPflESUS. 51 yet, that the general tenor shews a design to convey instruction to the whole of these several churches. Yet we must allow that the angel, or chief minis- ter, has the epistle directed to him ; and that the reproofs and encouragements are eminently applica- ble to him. lie is a highly responsible person, and the state of the church, in a great measure, depends upon his faithfulness or remissness. He had the power to put away evil doers, and to stop the mouth of iniquity. If he be not vigilant in warning his flock of evils in doctrine and practice in their rise, and thus to nip the error in its bud : in arousing and stimulating the church to activity : if he do not ex- ercise a godly discipline, much evil may gain a footing among the people. The angel of this church had been faithful in repressing errors in doctrine ; but it appears he had not done his utmost to stimu- late his flock to diligence toward the attainment of growth in the divine life. The title angel, as applicable to ministers, is of singular application. The word signifies messenger, both in the Hebrew and in the Greek. It is applied to any agency God employs to execute his purposes. In some passages it occurs to denote an ordinary messenger ; it is applied to prophets and to priests, as well as to New Testament ministers. A minister has a message from God to the people. He is a messenger from God, and interpreter of his will, and shows to men the integrity of God's dispensations : the consequence is, grace flows to man, and man is delivered from the pit of destruction, through the ransom price paid by Christ, 52 DISCOURSE II. It is not certain who was the Angel of this Church at the time under consideration. It is generally asserted that tliis office was sustained by Timothy. It is very probable that. Timothy resided at Ephesus at that time : but he was an evangelist, who was sometimes sent to individual churches, on special business, and to effect special objects. But by his office he was not permanently connected with any particular church. His office was to travel any where to propagate the faith, to plant new churches, and to transact special business, for and in the churches, as occasion recpiired. Timothy is supposed to have continued at Ephesus, perhaps as his princi- pal residence, or as the head of his district, until A.D. 79, or one year after St. John h^d this vision, at which time, it is said, he suffered martyrdom in this city. St. John, himself, appears to have taken up his residence in Ephesus, perhaps, like Timothy, as his head quarters, from which he could con- veniently visit the surrounding populous district, and numerous churches. But we will now proceed to consider the parti- lars contained in this ejjistle. I. The matter of commendation. Christ commends all that is commendable in any person, or in any church ; and he is careful to fix first upon those points which are worthy of commen- dation, before he proceeds to select those which ought to be reju'oved. He seeks the good and i)ros- perlty of his people, and adopts the most likely way of effecting it. To overlook all the good in any one, and to gather together all the evil, making that THE CHURCH AT EPHESUS. 53 the subject of censure, is almost certain to discourage any one from attempting reformation. Howsoever men may deal with us, Christ will never adopt this method of correcting our faults. This should teach us a lesson in performing the duty of reproof, when necessary to be administered. But how differently it is often executed ! Christ commends the Ephesian Church : 1st. For their ivorks. By the term works, in this place, we are undoubtedly to understand their practical accordance with the will of God, as expressed and enjoined in his revealed word : good works the fruit of faith. Faith must be accompanied by acts of obedience. The doctrine of justification by faith does not make void the law requiring good works, (Rom. iii. 31.) Some heretics make this doctrine the occasion of repudiating per- sonal holiness. St. James shows the fallacy of such a monstrous opinion : and teaches thiit it cannot be real faith if there be no accompanying works, lie shows the error of those who abuse the doctrine of justification by faith. The Apostle Paul shows that faith is the working principle, and love the instru- ment by which we work. " Faith worketh by love." But, it may be inquired, if these proibssors had left their first love, how could they work at vW ? A pur- suit of this enquiry may lend us to ascertnin their real state. Jesus Christ does not ehnrge th(>m with an entire extinction of love, but tlint tlicy hiul left i\\Q'\x first love : tliey had not tlie same degree of love they at first ixissessed. But that tliey lind some remains of it is evident from the lt)lIowing items of 54 DISCOURSE II. m % '12^ praise. Many men will preserve a fair degree of conformity to God's law, and will manifest great zeal in labor, who yet have declined much in the fervour of love. And such persons are often the keenest for the observance of niceties of doctrine, and of the punctilios of practice : there is a biting acerbity and bitterness in their rebukes and reproofs, bestowed upon such persons as do not come up to their idea of the standard of exactitude. But yet, the Ephesian professors had the praise of Christ for their works : they were such as he approved, as far as they went. 2nd. For their labor. This refers to their acts done for the cause of Christ. The church has a groat deal committed to its trust. There are numerous acts to be performed for the good of the world. There are multitudes of heathen to be converted : there are many poor, sick, destitute, and those ready to be swallowed up in the vortex of misery, in their more immediate neighborhoods. The church must labor to save these outcasts. There are calls for visitors of the sick; for '^I'ract Distributors 5 for Sabbath School Teachers; for Prayer Leaders; for Exliorters and Preachers; for Missionaries. The Heathen, and Mohamedan worlds arc open to us in every part. Christians ! labor for your Divine Master ! He praised the Kphesians for their labor : he will lovo and value you for yours. It is Irue, such lul)ors will require some effort ; some seli-deuial. 'fhoy were of such a nature as might have caused the J^phcsians to have " fainted," THE CHURCH AT EPHESUS. 55 either to have sunk in exhaustion, or so to have wearied them as that they would have desisted : but still they labored on to Christ's satisfaction. * I have seen thy untiring efforts ; I have marked thy weary steps ; I have noticed thy anxious attention.' An imitation of such conduct will secure similar approbation. Let us, therefore, not faint, but mani- fest that indomitable energy which will assuredly succeed. 3rd. For their patience. The root of the Latin word, from which our word patience is derived, signifies to suffer. Hence it does not apply to any abstract quality of the mind, bu^ to 0. state of trial from any cause, or to such Ci/'"i; i 'nccs as are likely to produce irritation. We ■' xOt call that man a patient man whose life runs on like a calm, smooth stream. Its primary meaning is continuance, endurance, or htiving a long mind. Its current meaning is to suffer affile- * tion, pain, toil, i)rovocation, or any other evil, with a placid, calm, unruffled temper ; enduring all unto- ward circumstances without murmuring or fretful- ness. Patience, as a Christian grace, differs from constitutional fortitude, stoical apathy, or heroic pride. It consists, in its })!issive sense, in a submis- sion to the Divine will, without opi)osition or uneasi- ness; and, in its active sense, in resignation or an acquiesence and contcntedness with Clod's dispen- sations. Continuous labor calls for pntionce : sufft^ings call fur })utience : jirovocal ions from the ol»stinacy, and perversencss of opponents, call for patience. In tHl 56 DISCOURSE II. each of these particulars the Ephesians manifested this grace. The occurrence of the term in v. 2 may refer to their labor. For Christ's sake, not from any selfish motive, they labored and fainted not. Some do those acts from motives of vain glory ,and ostentation ; and others from motives of contention and strife, envy, and even malice, (Phil. i. 15, 16.) But the members of this church were worthy of praise, for they patiently labored for Christ's sake, from their love to Christ, and from their desire for his glory. In v. 3, the term most probably refers to their sufferings. Domitian's persecution in A. D. 95, might have affected them. This was but the year previous to the date of the apocalypse, and during its rage John was banished to Patmos. Whatever share of these persecutions they endured, they endured them patiently ; and they do not miss of the commendation of Christ. From the whole tenor of the passage, it is evident they had much occasion for patience, from the conduct of false teachers. They had tried them, and had borne with their contra- dictions, insults, and oppositions, and had mnnifested an admirable degree of patience with them, for which they received a kind eulogium from their Divine Head. In our day, we mny not be exactly similarly situated. But we also have " need of patience." There are exhausting labors we ought to perform ; there are many sufteriiigs through which we must pass; and tliere are many contrail id Ions of sinners we shall have to endure, hvi us be carrfnl patiently to perform the will of God, that Ave may inherit the THE CHURCH AT EPPIESUS. 57 promises ; by patient continuance in well doing, let us seek for glory and honor, and immortality, that the august judge of quick and. dead may at last say . unto us well done, and reward us with eternal life. In the third verse they are commended. 4th. For their arduous zeal in testing false preten- ders, and in checking their pernicious influences. Certain persons had made their appearance among them, who propagated false doctrine, and who in- dulged in vicious practice, and as a cover for their pernicious efforts they even pretended to apostolical authority. St. Paul had forewarned them of this evil. I shall find an occasion afterwards of describ- ing this sect, and shall confine myself, at present, to the bare notice of the fact. The Ephcsians would not sanction them. Erroneous views would not long survive if Pastors and people were to combine to frown upon them. The Epiiesians had tested those pretended A.postles, and had found them liars : they hated the deeds of the Nicolaitanes. This was a proof of their own soundness in the faith, and of their love for the truth. And he who walketh in the midst of the seven golden candlesticks noted and approved of their conduct. Whosoever put in a claim to bo Apostles, or to be their true and genuine successors, must be tested. Their doctrines, labors, spirit, and conduct, must be compared with those of the Apostles: and if this be done, well indeed will it be if many of those who make such pretensions are not found liars. In the third verse all these commendations are repeated in au inverted order, doubtless for the 58 DISCOURSE 11. sake of emphasis. It shows how earnest our Lord was to signify his approbation. His thoughts are not as our thoughts. If we see one thing -wrong in a person, we can see nothing else right. All his excellencies are passed over. Like the fly, we pitch upon the putrid part, and revel in the noxious odour. But Jesus, while he faithfully reproves us for that wherein we are deficient, yet will warmly commend us for what is good. With this portrait before us, we might be almost inclined to say, this was a tolerably sound church. And indeed they had much good among them. Not so much could be said in commendation of many modern churches. Yet all this could not cover defects. We are too apt to plume ourselves on our excellen- cies. But let us consider, that any good qualities we may possess should never be the means of induc- ing us to neglect searching out our faults. Let us eschew them, for Christ will search them out, and will condemn them. II. The censure pronounced upon tkem for THEIR DEFECTS. We have already remarked, that it appears, from St. Paul's Epistle to this church, that at that time its members were eminent for piety and con- sistency. They were blessed with all spiritual blessings in heavoily places in Christ. Their hearts were warmed with love, and in their conduct they manifested zeal. But now they had left their first love. St. Paul and Timothy had been particularly careful to guard them against false teachers, and pernicious doctrines j and it appears, from the pre- THE CHURCH AT EPHESUS. 59 ceding encomiums, not without success. But while guarding against outward evils, they had gradually neglected the inward spirit of vital piety. How many are the dangers of Christians ! and in avoiding one class of evils how apt we are to fall into another ! Love is an essential feature in Christianity, the first fruit of C> • ;ti experience, the i itest in the train of Christian excellencies, and the mo- tive power of all pious operations. First love is the love we first enjoy after conversion : it being then first shed abroad in the heart by the operation of the Holy Ghost, and is peculiarly memorable. It is striking from its own intrinsic excellence, and from the strong contrast it then first presents with the spirit of bondage it supercedes. There is a delight and an ardojr in its exercise, arising from the freshness of the feeling and the newness of its emo- tion. First love is ardent, active, vigorous, self-deny- ing, and unwearied. In the enjoyment of it a person is a happy, active Christian, and possesses the Divine approbation ; " Thus saith the Lord ; I remember thee, the kindness of thy youth, the love of thine espousals, when thou wentest after me in the wilder- ness, in a land that was not sown," (Jer. ii. 2.) The zeal and fervor of this love the Ephesians had left. They were in the category of those described by the Saviour, (Matt. xxiv. 12,) whose love would wax cold. Here Christ complains, " You are less fervent than formerly. There are not manifestations of warmth, life, activity, vigour and self-denial, as for- merly." How melancholy to look back on any declension. GO DISCOURSE II. V-V I; J ■ 1 There may be some who, diirmg the deep searcli- ings of their hearts, are led to write this bitter thing against themselves, " My love to Christ is diminish- ed :" and, in consequence, perhaps, they exclaim, " Oh thn-t it were with me as in days that are past." And yet the lamentation may be altogether without foundation. True it is, love is a passion, and as long as it exists, it must exist with emotion, but, in its earlier stages, it may operate with more emotion, and in course of time may be regulated more by principle. In its component parts — esteem and desire — it engages both the intellect and the pas- sions ; and at certnin stages of its existence, it may be discoverable more by the approval of the under- standing, and the depth of veneration for the charac- ter of God, than by the impassionated movements of strong desire. In this case the perception will not be so vivid : yet, upon every recurrence to the obli- gations under which we lie to the Divine Being, there will be discoverable a principle for deep feeling, as though stirring the mass of the ocean, though not playing with turbulance on the surface or shore. There is such a thing, also, as being in heaviness through manifold temptation, and a necessity that thus it should be with us. And while labouring under a burden which damps, but which does not extinguish love, the sufferers mourn over what they consider their loss. But the trial having been endured passes away, and the heavi- ness removes with it ; and to their joy they prove that their love has a more fixed endurance — a more permanent existance. THE CHURCH AT EPHESUS. 61 But, notwithstanding the granting of these provisos, there are many who do leave their first love ; and it seems to be the almost universal defect of our day. Where it does occur, the symptoms are easily traced. They may be comprehensively included under two prominent aspects. 1. Indifference to the provisions and means aj)- pointed for the soul's prosperity. Duties become wearisome. If we were in aright state of mind we should take delight in approaching to God ; and should call the Sabbath a delight, the holy of the Lord, honorable : but, instead o ' :his, the inquiry of persons in this state is, " When will the new moon be gone, that we may sell corn 1 and the Sabbath, that we may set forth wheat ?" Closet devotions are neglected, or imperfectly performed, and languidly pursued. They are unaffected by the thought of myriads being destroyed for lack of knowledge ; and make but feeble, if any efforts to snatch them as brands from the burning. f 2. By a lively concern and undue interest in the things of this life. The attractions of the world increase. They do not feel the force of the assertion of the Apostle, " If any man love the world, the love of the Father is not in him." The frivolities, pleasures, and un- profitable pursuits of this life, have obtained an absorbing interest, and the line of demarcation between them and the world is wider than formerly, and is still widening. If religion, in any measure, engages their attention, it is not the deep things of God, but non-essentials : if they contend, it is not for c 02 DISCOURSE II. II ■■ .• %' the faitli, but for questions which do not tend to edification : if" they strive it is not for the mark of the prize of their high calling, but as to who shall bo the greatest, and of the highest distinction. No Christian ought to leave his first love ; but, on the contrary, to increase and abound in it. There seems to be an >pinion in some quarters that it is almost impossible to retain it ; and that nothing afterwards can equal it. But the Apostle prays that it may be multiplied. Not that we may simply have an addition to it, but a multiplication of it. A thing which is multiplied, must, at least, be double its first quantity and degree ; and it may be many times more. So that our first love may be very insignificant compared with our subsequent love. And the only way to keep what we have, is to strive after an increase. Jesus Christ is now searching every heart. He is probably saying to some, individually, "i/A02«hast left thy first love." Let me seriously ask you, is this the case % Does the Holy Spirit speak this to your hearts 1 Do you hate sin as much now as for- merly ; or do you quarrel with the enactments of God's law as being too strict and stringent '\ are you earnestly desirous to be cleansed from all sin, and do you uso means to acquire such a blessed experience? Do you feci you can press through mud, rain and snow, to the house of God, as once >ou did ? or do you suffer little difliculties to prevent you ? Do you pray as much as at first ? are you as charitable and bene- volent, and do you feel as much pity and sympathy for perishing sinners as once you did ? Do you deny THE CHURCH AT EPHESUS. 63 IS yourself as much; and do you delight yourself as much in the Lord as in the early days of your religious course] your Divine Master knows: and howsoever you may endeavour t(^ deceive yourself, you cannot be unconscious of your condition. Be aware of every thing which can bring about this state of things. Let not the world absorb you. Beware of neglecting the means of grace, and of formality in them. Attend to secret prayer, to read- ing of the Scriptures, with sel f examination. Guard against self indidgence and unwatchfnhiess. And then will you prosper, and grow in grace. But if we have really left our first love, still the Saviour is compassionate, and hates putting away. He offers us most seasonable directions. This is included in the succeeding topic. III. The salutary advice tendered, "Remem- ber therefore from whence thou art fallen," &cc. In the remedial measures recommended by our Lord we are directed to a remembrance of the past — to a recognition and practice of present duty — and to the consequence of neglect. If he, in whom dwells the treasures of wisdom and knowledge, directs to measures for the accom- plishment of any object, we should expect them to be of a nature highly adapted to answer the end proposed. It would, therefore, follow, that the three steps here recommended are exactly suitable to the state of the Ephesians ; and, also, to the state of all similarly circumstanced. 1st. A remembrance of the past. " Remember from whence thou art fallen." c2 64 DISCOURSE II. Kxercise reflection. To this duty we are often summoned ; and we are as frequently warned of fbrgetfulness. Remember what he has done for you, and what deliverances he has wrought out for you. Remember all the way the Lord has lead you. In order to serve God remember him. (Eccl. xii. 1.) In order to keep the Sabbath, remember it. In order to maintain gratitude and vigilance, remember what you were, and what the Lord has done for you. 'J he psalmist seems to consider that remem- brance will be the grand cause of the Heathen turn- ing to God. "All the ends of the world shall remember, and turn imto the Lord." (Psa. xxii. 27.) The cause of their departure from God was forget- fulness, (Psa. ix. 17.) In this passage, and in many t»ther places, in order to recover a former blessed state, we are called to remendDcr. Remember what that state was you have lost : " call to remembrance the former days." Call to mind what you once were : reflect on your former happiness, and devoted- ness : remember from what degrees of faith, love and holiness, you have fallen. This would be a salutary practice. It would produce a lively con- viction of our fall, by removing that vague and undefined indistinctness of the dilference between our present and our former state. According to the procedure of our intellectual powers and of our moral feelings, memory is brought into operation in restoring past feelings. We cannot form a judgment of any difference in our feelings at different times without perception ; and in order to form a perception we must have a recollection of i-i THE CHURCH AT EPHESUS. 65 ttiial ight iinot lings lider a of what we once were ; then we can make a com- parison betwcoii our present and former state. If it be at all ilotcriorated we have an immediate conviction of the fact. Hence the usefulness of this first injunction : the foundation of amendment is laid, and the work put in progress. Then follows, 2nd. A recognition and practice of present duty. 1. Repentance. There can be no gratitude without a i'ecollection of favors previously received : therefore, call to mind benefits formerly enjoyed. There cm be no conviction of duty without a recognition of the terms, and sanction of the injunction : therefore, call to mind obligations. There can be no repen- tance, or regret for our short comings, and for bless- ings we have lost, without a perception of them : therefore, call to mind the high standard from whence you have deviated. Consider how tender was your conscience ! The consciousness of the least omission was fearful to your mind. Hoav conscien- tious you were in duty ! How indefatigable were your exertions ! How fervent your love and zeal ! How bright were your hopes, and how s^lid was your peace! And how high and rapturo;.£ were your joys. Certainly a remembrance of the past would bring you 1o repentuncc. Soon t\vi heart would be melted into tenderness ; p,odly po; row would operate ; and we should make strenuous efforts to recover ourselves. 2. The perTormanceof first works. It is probubly inl ended, by this expression, to designate. — 1. Works done before conversion. The c3 m m 66 DISCOURSE 11. sentiment is, begin over again : act again the part you acted in the commeiicement of your Christian course. There is inchided in it an obedience to tJie injunction, " Bring forth fruits moot for ropen- tincc." Break off all sin and commence a new course : mourn, weep, pray: seek the Lord with earnestness : believe in the Lord Jesus Christ with the heart unto righteousness. 2. Works done wimcdiatcly after co7ive)s>on. Then you wero alive to God, zealous and active for your growt^-* in grace, and to promote the spiritual benefit of others, licsame that position. Be as much in earnest aa you were at that time. Deny yourselves ; tako up your daily cross, and follow Christ in the regen- eration. Attend strictly the ordinances of religion ; and live in union and communion with Cod. By a faithful attention to these directions, you will infallibly secure a restoration to all you have lost. To aid us in attention to those requisites, there is impressed upon us, 3rd. The consequence of neglect. " Else I will come unto thee quickly, and will remove thy candlestick out of its place." This directs us to a contemplation of the future. Tho past, the present, and the future are all pressed to yield their contributions in effecting a fallen believer's recovery. Considerations of what we have been; of what we ought now to do ; or, otiierwise, of what we may hereafler become, are each o( them exercises highly pro})er ; and arc jiroofs of the wisdom of the Great TeachiT. They ought to fmrnish hiji THE CHURCH AT EPHESUS. 67 lost, llicra will I This Tho led to pver's l)een *, Kvhat In* i SOS liii of li his subordinate agents with hints for the direction of their conduct. The candlestick, you will remember, symbolizes the church in its entire organization. You will also bear in mind that the church is represented as being eminently valuable. The symbol teaches us tliat it has light, and that it enlightens all around it. That light is the light of truth. The leading truths of revelation are ever to be distinctly exhibited, viz., man's sinfulness, and the all sufficient and infinite provision made by Christ for mtin's salvation. It is the design of the Divine Being, that there should be light in the church ; and that it should be clear and distinct: that each member of the church should enjoy the comfort and delight of it : and that the church should afford light to others. If it fail of enlightening others, the Head ol ih'* Church will remove it. Thou shalt no longer be a church, if thou do not let thy light shine, at lohst, with its former lustre. Depend upon it every dark church will be removed, although the Lord may Ijear long with them. The Romish, the Greek churches, and every oilier spiritual organization, which comes under the category of a dark church, will be removed. The Lord is even now shiiUing these systems of error ]ire])aralory to their removal. Many nre the churches that have already been Ibr- Baken ; and many are the places which have l)een left destitute of gospel light. lUit reflect! how many and ill are the consequen- ces of the removal of a church ! Instruction i* thus cut off, and the means of grace cense. The Uoly Spirit 68 DISCOURSE II. is in the church, and does not so signally manifest himself elsewhere ; Init we should, in a great mea- sure, hd divested of his enlightening influences, if the candlestick were removed. Then we are indeed left destitute. Then,, whatexamination. what repen- tance, what sseal, and what watchfulness are neces- sary for our recovery. For some time aftor this warning, the Ephesian Church did flourish : and, tlierofbrc.lhey did r«.'pent. Su])scquently, however, they fell lower than ever. Then it was that they were ruined and destroyed by internal heresies; until, at length, the Saracens completely desolated them : and now Mohamedanism prevails over ihe whole country. Their lamp was removed. What a proof of the veracity of the word of Jesus ! and what a solemn warninir to all professors of religion. '*IIe that hath an ear, let him hear what the Spirit suith unto the churches." There is a ben.sc; and a degree in which tliis rebuke will ppply to individuals, os well v.s to communities. If any individual, thcrefbie, is sensible of a declen- sion, in any respect let him ro])ent, and do his first works, lest (lot! should bring him to desolation. We will now consider — IV. The enc'oura(;ing promise made to them. " To him that ovcrcometh will I give to eat of tho tree of life, whicii is in the midst of the paradise of God." Hero there is an evident allusion to the irce of life in the midst of the earthly paradise. There is, wo believe, no ultimate allusion to a material object, but it is used as a symbol of spiritual and eternal THE CHURCH At EPHESUS. 69 HEM. tho ■56 of ?e of re is, Ijcct, ]rnal good. It is not because it will afford aliment for sustaining life ; not because it will yield any medi- cinal virtue by which the constitution will be pre- served free from decay. Its reference is to the life of the soul, in its perpetual continuance. The term, the tree of life, is frequently introduced into holy writ. Wisdom is denominated " a tree of life," i. c, it is ever and continuously fruitful ; it preserves man in spiritual life. " The fruit of the righteous is a tree of life," i. e,, all that issues from a righteous man promotes life in others. " When the desire Cometh, it is a tree of life" — it promotes health and vigor. In the visions of Ezekiel, and of St, John, the tree of life is placed in a conspicuous position. The tree of life to Adam, in his state of innocence, which was a visible, tangible object, may be regarded as a sign, seal, or sacrament of the covenant sub- sisting between himself and God. So Christ is a tree of life, for he is the pledge and seal of life to all believers. The promise in tho text may symbo- lize, 1st. Spiritual life. The Ephesians had many vestiges of outward piety ; but they had lost their spiritual life. Our Divine. Saviour promised them, if they would dis- cover their sinful state ; repent of their folly in having fallen into it, and bemoan their present con- dition, and believe on the Lord Jesus Christ ^ tlicy should be restored to spiritual life through the merits of his death. He would give them the tree of life : inward, spiritual life, through himself. We have to overcome all temptations to slothful- :,l'-.» 70 DISCOURSE IL ness, listlossness, and self indulgence, and Christ will still be to us our spiritual life : he will constantly be our life. And if we have declined, we must take the steps recommended to this people, in order to bo restored to spiritual life. Let us aim at realizing the same experience St. Paul enjoyed, " I am cruci- lied with Christ : nevertheless I live ; yet not I, but (Jhrist liveth in me : and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gavehimself fur me." (Gal. ii. 20.) 2nd. Eternal life. Eternal life is the gift of God, and it is bestowed through Christ. It implies, 1st. Immortality. The tree of life in the earthly paradise was noticed, na being in some way connected with immortality. Trecautionary measures were adopted lest Adam after the fall should tuke of the tree of life and livo forever. It does not belong to the scope of tho present subject to inquire into the nature of this fact ; but only to notice it as a fact. Adam was no longer under that covenant, by obedience to which immor- tality waste be secured to him. By a breach of tho terms of the covenant, he was doomed to death ; and he must not, therefore, partake of the pledge of immor- tality. We are rendered immortal through Christ. " He that liveth and believeth in me shall never die." There is no natural immortality of the human soul, any more than of the human body : and there- fore all reasonings and deductions to establish such a dogma are vain. God alone has immortality dwelling in himself, lie that creates can destroy. THE CHURCH AT EPHESUS. 71 Ich He holdeth our souls in life. And it is his purpose that it shall be so — that man shall live forever. Hence, says Christ, respecting his sheep, " I give unto them eternal life." 2. Eternal happhiess. Existence without enjoyment is but a living death. But tlie glorified saints shall eat of the fruit from the. tree of life. Eternal blessedness issues from Christ. Bliss in heaven could not be sustained without him. It will be directly communicated from the throne of God, and realized in every cir- cumstance of their happy existence; in the place, in the society, and in their employments. The promise is, if they would overcame difficulties, sloth, and sin, and partake of spiritual life, they should be hopeful candidates of eternal life with all its vast circle of enjoyments. Let us, then, be stimulated to live to God, and for eternal happiness. Let us seek for glory, honour immortality, that the result may be eternal lifo. •if DISCOURSE III.— THE CHURCH IX SMYRNA. eomiENDBD FOR FAITHFULNESS — INSPIRITED WITH COURAGE— AN» CONSOLED BY PROMISES. Rbv. II. 8-11 ".^nd unto the Jlngel of the Church in Smyrna forite ; These things saith the First and the Last, ivhich was dead and is alive ; I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Salan. Fear none of those things which thou shalt suffer : behold, the devil shall cast some of you into prison, that ye may be tried ; and ye shall have tribulation ten days : be thou faithful unto death, and Itoill give thee a crown of life. He that hath an ear, let him hear what the Spirit saith unto the churches. He that overcometh ^lall not be hurt of the second death. There are greater peculiarities in cities than those which are comprehended in their architectural magnificence ; or in their flourishing commerce ' and manufactories. The moral and intellectual char- acter of the inhabitants constitute the most important considerations. There is no fear of God in some places; and there Satan has a throne, and a syna- gogue, and there are altars erected to unknown gods. Other places are pervaded by the holy principles and precepts of true religion. These circumstances cast a shade, or a light on the places themselves, and have an influence on their future existence, which are seldom noticed by the virtuoso, or the antiquary. Smyrna is a city of what was anciently denomi- nated Tenia, and is situated near the bottom of the gulf of Smyrna in the iEgean sea, 320 stadia, or 41 iH m 74» DISCOURSE m. miles N. of Ephesus. It was a celebrated commer- cial city, and very ancient ; but was destroyed by Q Lydiau king. Four hundred years afterwards, in the time of Alexander the Great, or of Antigonns, it was rebuilt, on a spot about three miles distant from its ancient site. In the time of the Pvoman Emperors it was one of the finest cities of Asia. It was, however, destroyed by an earthquake, A.D. 177 ; but was rebuilt by Marcus Aurelius, with more than its former splendour. It has since suffered greatly from earthquakes and conllagrations. Yet, from its situation as an emporium of the Levantine trade, it holds its relative rank among the cities of that portion of Asia. It is well built, and its popu- lation is now computed at 130,000. It is rather on the increase, than in a state of declhie. Christianity was probably established in this city either by St. Paul or by Timothy. Polycarp, the disciple of St. John, resided here, and suffered martyrdom about the year 166; or 70 years after this epistle was sent. He was, by some Avriters, Bupposed to have been the Angel of the Church addressed on this occasion. Other authors say that the person here addressed, under that character, Buffered martyrdom 50 years before St. Polycarp ; or, in other Avords, that the person last referred to was the Pastor of this church 20 years after this period. It is, therefore, probable that Polycarp was not the Angel of this Church when this vision was seen. Polycarp stated to the Roman Judge that he had served Christ 80 years. This was in A.D. 106. It thus appears that tliis distinguished martyr embraced m THE CHURCH IN SMYRNA. 73 Christianity A.D. 80, or 16 years prior to the pen- ning of these epistles. At present the Greeks have a bishop and two churches ; and, besides the members of that persua- sion, there are great numbers of Cliristians of all nations and sects. The Latin church has a mon- astery. The Americans have one church. Tho English have a Chapel in the ConsuPs house. It appears, by these statements, that the Christians aro more in number, and better in condition than in any of the other Apocalyptic churches. This is a striking instance of the intervention of tho Pivino Being, as in this church there was much of .vhich to approve, and nothing to censure. It might be a matter of ciiriositt/ to enf|uirc how certain persons 2? and, thercHo-e, ye see me no move. If my -t rifice had not hoen eoni])lcl(^, I ^Itoidd not h-wo ])cen received of the Fsither, fnd sIkkHiI no) huxchcen invested with the modiiiloii: I odi'.o; l»i'i,--1iuMi(' hiive been sent Iwckagiilnlo Ihewor.Mlu i'.'idr-.-toiipKle that v/liich was dciifieul. I 'mm lici)< <^ ilio '^imifT is made righteouS; nnd. rocoivcs spiviiii;;! 1"'''. 'J'his consideration wasc-.i ic n la I c'd (ociicoi'i-;" '^ ti lu'ivts-ed, suffering people. 'J'hoir en^Mnics jvii^thi, 1;ill ijio body ; they cannot ahslracL from ilio ::.oul i'S Ufa and salvation. Consider, r I. 78 DISCOURSE m. 4> II. The Commendatory Address. The commendation is unmixed, there is no cen- sure. It is not often the case that we can notico any church whatever without some reason for cen- sure. Something will strike us we could wish did not exist j there will arise a desire to discover some qualities and excellencies we do not find. But, in this case, he that judges righteous judgment notices nothing for which he condemns them. This cir- cumstance must occasion a feeling of high admira- tion for this faithful people. Our Lord Jesus Christ testifies of his perfect oognizance, 1st. Of their ivories. 1. They Avere a holy church. Evidently they were in a higher state of purity than is common to cJiurches, ancient or modern. They let their light so shine that others might glorify their heavenly Father. This was highly important, living, as they did, in the midst of an idolatrous and wicked popu- lation. 2. They were a ivorldng church. They did much in the cause of Christ. They worked in the midst of tribulation and persecution. Imprison- ment, fire and sword, could not stop them from doing good. If a church is not a working church, it does not answer the design of its establishment. 2nd. Of their trihulatious. The tribulations alluded to, nre to be considered as those they then endured ; before, and irrespective of those which were predicted as still to befall them. THE CHURCH IN SMYRNA. 79 We are, in our flesh, heirs to aflliclion. But, Bitiiated as tliosc Cliristiaiis were, they untlouhtcdly had many not common to ordinary times. Their character was blackened, cahimniated,and rendered odious by the libels of the heathen priests. They were subject to imprisonments and martyrdom. There is a necessity — a " needs be " that tho faith fid should experience tribulation. A proba- tionary existence implies gradual imi:>rovement ; and very often painful trials are necessary to promote it. But none of our tribulations fall upon us casually, or fortuitously. Christ is cognizant of them all, and will not nllow them to be excessive, or more than we are able to bear ; and will afford us his sympathy under them. Each of these considerations are cal- culated to confer cojisolation upon the suflering dis- ciple. He distinctly recognizes that he is only enduring a necessary evil : that it is intended to pro- mote his perfection ; that he suffers under the eye, and with the sympathy of his Divine Redeemer. A 11 this causes the sufferer fully to acquiesce with all He appoints. Such should be the case when asso- ciated numbers are concerned, because tribulations are as necessary for churches as for individuals. 3rd. Of their 2>ov€rtij» Perhaps it is not destitution, absolutely understood, tliat is here meant, but the absonce of every thing in the nature of affluence. It is stranii:e that their poverty should be a matter of commendation. Christ does not desire to see his people rich, else ho could easily bestow riches upon tliem. They aro poor — and he approved of it. It is of man's own 80 DISCOURSE m. I will to l)c rich. " They that will he rich," says the Apostle. Our lilrssed Eeiloemer took care to show usthe (lnnp:ei- oC riches i)i his para hlc ol.' the sower, and elsowlicre. He does not merely praise them for ])parini>' jujvei-ty pntiontly Tmt lor tlic fnct of beinj? jx^or. Th Is slit^rs there Avns someth i n i>- volun- tary in it : sometliing which marked a rigid adhcr- ancc to ]>rineiple. 1. By ]>erset'iitions and exact Ions they were made poor. Pro! >n lily they weiv oOen slrl])ppd of their proi)erty ; and tliey wonkl rather ciidii re this than swerve from the truth, and llieir pvoCession of it. Christ saw v/ith a]iMV(>hatiun their rallhliilness. 2. True Chrisilanlly oflrn keeps a ]ierson poor. A true C')u-isti;in cannot r(>oit to those S(;hemes and methctds oT grm Iii'j,' rich vhich the mere man of the work! a(k»j)ts. He ( aiuiut trade as some do. lam afraid there is a gi'eatdeal of iniquity in trade. God looks into tlie More, and into tlic warehouse, into the day hnok, ajul into tlie led.'er, and. sees all yonr plans of d(>itig Iukuk '«•;. Eatiior than he como richhynefirjuiis iiu>atts,theu|irii:ht man iswilling to remain J i()or. God does geneially Mess honest and upright. en(l(ni\()vs, ajid fri'^lvates the .sinisler plans of the uijsi nijtu'oii's : yel lh(^ cas;' we have staled is often verihed in \\)c eN|t( rience of GoiPs ju^ople. There i^ anoMifr rarse of comjiarative jioverty — the good man ctimmt ^\i1hlloKl Ji'S snlKtance from God's cause, nor fjomthe re lief of distressed hrethren. God se<-s •\\]i(Mlt(M', in this resjiect.we are lawfully rich or nol. A gn at juirt of the suhstanee of some belongs ivi the poof; and to the cause of Godj and THE CHURCH IN SMYRNA. 81 loin Ion. flly imc ind the time will come when he will ask, " How much owest thou to ihy Lord ? of how much liast thou robbed God?" Ah! how will .some sanctimonious worshippers of mtunmon bear this awful scrutiny ! These worthy pnjlessors in Smyrna would rather make themselvts jioor than that God's cause should be impeded by tluMr illiberality. God grant that the Spirit''s voice, htjurd in this commendation, may be received with cheerfulness, and their example of self-denial be williiialy imitated. 4th. Of their riches. y Our Lord immediately adds, " but thou nrl rich." He must, therelbre, use the word rich in another sense, than that in which tiie ibrnier characteristic was predicated of them. Tht; radical meaning of the term is exiiherance ; and althou'ijh they had no exuberance oi' G;old and silver, yet they had icij)athi,i2;l!iri>('ly in the *' unsean'h- able riches of Christ." A man of exuberant liiithis rich in Christian graces, and abound.} in the fruits of the spirit. He is rich in hope: his piospects of future ])lessedness are l)right and Itlooming. He is one ol' those who shall inherit all things — a joint lieir witli Chrisi. 'iherr are many distinctive ap- pellations of men. To say of a miin that he is a rich man, or a poor man, is to make very innK)rtant distinctions. Ihit the lornier is an ap})eUation which is justly applicable to u real Christian : even although 82 DISCOURSE III. 'i \i\ M^ '■*^' 1 ' he is poor, yet he is rich, " as having nothuig, and yet possessing all things." 5th. Lastly, Christ testifies of the blasphemous, false assumptions of pretended Jews ; and how they were resisted by the Smyrnian Church. The trials of the primitive Christians from the Jews were always great. They first vilified them for forsaking Moses and the law. They next endeavoured to corrupt them to Judaism : and, when unsuccessful, did all they could to oppress and destroy them. The resistance of the Sardians is here spoken of OS a commendation of their character, and seems to imply more than a faithful adherance to the doc- trines of the Gospel. The pretences of these Jews might possibly bring them into collision with tho civil authorities. The Jews were wicked and compromising with respect to the usages and prac- tices of the idolatrous Pagans around them ; yet, they professed to be the true people of God. Tho Christians, on being required to do likewise, might feel themselves called upon to show the fallacy of this profession, and expose its wickedness, and per- haps specify how far it was contrary to God's require- ments, as shown in their own sacred l)ooks. This would further bring upon the faithful, the hatred and oppositions of their adversaries, but they were testifying for God, and gained his approval, " ye arc my witnesses that I am Ciod." Notwithslnnding the example of the Jews and their shameful ])reten- sions to religious eminence, the Christians in Smyrna stood firm ngainst idolatry and Judaism, and thus set an example of noble minded fidelity. THE CHURCH IN SMYRNA. 83 ing n- |na llU3 In this Epistle to the Christians of Smyrna, wo have, III. A REVELATION OF THEIR SUBSEQUENT CON- DITION. Trials and trilnilations still awaited them. Some of you shall he " cast into prison that ye may bo tried ; and ye shall have tribulation ten days." We notice, 1st. Their incnrceration in prison. They were to be torn from their homes, deprived of their liberty, subjected to loathsome dungeons, and to the rough, and impious barbarity of prison officials. Their cluu'ches were leveled to the ground ; tho property of tlie members was confiscated ; the pun- ishment of death was awarded to persons frerpient- ing secret assemblies, that is, to persons congre- gating for the worsliip of God, and for refusing to give up their sacred books. The prisons were filled with bishops, and other ministers and leading mem- bers of tlie churches ; species of torture often horri- ble were pro'^tised upon them. Indeed th^'r tribula- tions and sufferings upon their arrest and aipiison- ment were of a fearful character. The te.vt sairsests that the Devil was the author of this porsecuiion. Wcmaysay the samcof many things! . 'vhichhodocs not immrdi;it(dy appear, yet he is the author*. The Jews mip;ht have .^omc luind in this «'alamity ; and it WPsbronght about by the intervent'->n of ( Jaknus ; but it is here tnuH'd back to its origin, reminding UJ. of tho words of St. Peter, in his first Tlit'stle, " your adversary the Devil, as a roiring lion, walkuth ab-^ut, seeking whom he may devour." M i»,i' 84* DISCOURSE III. m H Many professing Christians yielded to their perse- cutors, renounced tlicir faith, and ])urnt incense to the idols : but the Smyrnian Christians were gener- ally faithful, and suffered death rather than apos- tatize from the faith of Christ. 2nd. The period of its continuance. The imprisonment was to be protracted "ten days." Some understand this expression as imply- ing frequency or ahimdancc, as it does in several texts of .Scripture, ])ut it is most probable that a day is to be taken for a year ; as is the case with many other numbers in this book, and in many other parts of tho prophetic Scriptures. Consequently this denotes ten years of persecution. The persecution referred to is thought to have been that under the emperor Diocletian which began A. D. 302, and ended with Constantine's victory over Licinus and Maximen. This best answers to the prediction. None of the other persecutions lasted so long a time. The Smyrnians had then foreshown by their Lord ten long years of bitter persecution. They were fore- wprncd, by an unerring voice, but it was also the voiceof sympiithisinglove, for, says Jesus," fear none of those thing:-!," for Iwill bestow upon you a reward which will pre ve an ample compensation. Let us consider, IV. The consolations afforded. " Fear none of tliesc things," &c. Why should tb not fear when such appalling troubles awaited em? Because Christ had an an- tidote. They were— THE CHURCH IN SMYRNA. 85 lie ho ten ■ure- the one 'ard ^one [ling an- 1st. To bear in mind the character by which ho had announced himself. Wc have ah'cady remarked that this character was suited to the state of tril)ulation in which they actually were, and which they would still be called to experience. Christ says, " I am your everlastirii^ friend, your almighty, lovmg, all-atoning Saviour. I could preserve you from the evil if it were l)est it should be so, and I can sanctify it to you if I allow it to befall you." Ho promises, 2nd. That those who courageously overcome shall not be hurt of the second death. The second death is to be cast into the lake of fire and l)rimstone. Those who faithfully withstand the wiles of persecution, and overcome all its terrors, shall not come under its i)owers. It shall not touch them. " Fear not them that kill the body, but are not able to kill the soul." St. Paul looked ])onds and afflictions steadily hi the face, and exclaimed, "But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy." — " I am ready not to be bound only, but also to die at Jerusalem for the name i>i the Lord Jesus." — " I am ready to be offered up." The Saviour docs not promise them security from [iremature temporal death. That death you may suffer, but the second death shall not hurt you. t*They that lose their lives for my sake shall iini\ life." The fearful, who, yielding to this passion, do not overcome, have a ]^ortion in the lake of fire, (xxi. 8.) But the faithful shall rest in security and peace. The Saviour declared — D i 86 DISCOURSE III. • tt'" 3rd. After faithfully enduring, they should be rewarded with a crown of life. A crown inii)lies honcmr and mithorhy. These a Christian, especially a martyr, will enjoy in heaven. He will 1)0 crowned with life. The fulfilment of this promise embraces various ])articu]ars. The martyrs were to enjoy a resurrec- lion of body 1000 years before the rest of tlic pious dead, as we shall subsecpiently show more at large. This was equivulent to saying, submit to lay down your life from 1 to 50 years before the. course of nature, or the operations of disease would produce death, and I will reward you with 1000 years of life to rue body more than is ])estowed upon tlie rest of ■he blessed dead. The hapjnnessof a Ntale of union between the body and the soul is greater than that of the separate state of existence in bliss. This verifies «)ur Lord's promise mentioned above : " lie that loseth his life for my sake shall find it." An eternity of happy existence in common with all the pious is ])romised. — Life is power of action — it is capability (){' enjoyment — it is an acuteness of susceptibility ju such particulars as will heighten the sense of bliss. This life is to be the insignia of honor — the crown of life. This is the animating motive (lleb. xii. 2,) to courageous pers"^ vera nee. 4th. The gift ct the crown was dependent on fidelity and victory. « Be thou iuithful." " He that ovcrcometh." 1. The term faithful somtimes signifies believing ; us our Lord said to Thomas, " 13c not fiiithless, but b'dicve." Exercise lively, active confidence, in all THE CHURCH IN SMYRNA. 87 ility lility )liss. lown tt on I that God says. This is the foundation of all that is valuable in the Christian life. 2nd. But it often signifies a firm adhcmncc to duty, and a constant discharge of it, Notwitlistfinding the fiery trials you do and will endure, yet faithfully profess attachment to me, and to my cause, and faithfully perform the duties which your profession requires. "Unto death," as long as life lasts ; keep up a resistance, not occasionally or fitfully, but steadily and as long as you live. — "Rather die than deviate: resist unto blood,— striving against sin and temptation. Although we are not ])laced in similar circum- stances to these faithful followers of the lamb, yet we have difliculties to overcome, and we owe duties of allegiance to our Divine Saviour. " l^e ye follow- ers of them who through faith and patience inherit the promise." Unless we overcome all opposition, and are faith- ful unto death, we cannot be crowned. Let us i)ut on the whole armour of righteousness, and bravely meet every foe. ¥ ling ; I, but nail d2 '¥ DISCOURSE IV^TFTP r*TrTTv^« THE CHuncri W PERGAMOS COMMENDED FOR THINGS APPROVAnrr -AND ENCOURAGED BY J Zr.Z ^ ''"'"^ "^ ^^^^'^"ir FAITHFUL AND PERSEVERING. Rev. ir. i2.j 7 <« /? j f '5m; / /,,„^ ,, „ ,7 ,'"'* "'« «*'"■'' »«Wrf with two *»« a/TO «,-„„, . """. ^'"re Satan dwdkth. But I « '/« **/»?o/ix :^ ri t? 'r *« «« «"' M« doctrine of the Nicolaitanel Jtl,„ ""' "•"" ««' Md "[" Sj'irH .am unto tie c,"lZ. 1 ""/T' ''' *'»' ''""' "">«' k"« to cat of tl,e hidden Z^ ^^'Z T'""""' '"" > '""^ '" the stone a nea, nameZri 1' ^T i" "'"''" '""^^ "««? he that receiveth it." "'"'* "" '«""■ '^nowcth "ergamos, now cn)?,wl r„ «etro,,oKs of Mysh f. ^'""°' ^'"'^ "'" »"<='-'-« '^ank of tl,c rive. C-u-cn, ",'""""' "" *"= "S'" f nyna, and „bo t 2 Jefr' ^ ""'^^^ ^- "^^ 200 years beforo Christ it W "', ""' ^''"- ^b«"' flourishing ]j;„<, "" ^ '='l'''*eirit, and of joints and marrow and is a discerner of the thoughts and intents of tlu-, lieart." (Ileb. iv. 12.) Ail these descriptions pour- tray a keen spiritual operation, such as that of tlio word of God in the hands of the Holy Spirit. This is more particularly distinguished by describing the sword as coming out of his mouth, and not as held in his hand. By this sword he smites to produce conviction. It dissects the mind, effecting an entire anatomy of the heart ; those wlio will not be con- vinced, will he smite to their destruction: for this sword slays the ungodly by deuoimcing the piuiish- ment due to their sin. The state of a portion of this church shows how appropriate was the title Christ nsod in his address to it. Some of them, at least, had admitted serious errors. They needed sharp and severe measures. ^. '^t^y^. IMAGE EVALUATION TEST TARGET (MT-3) 1.0 I.I ■a 121 12.5 ■^ 1^ 12.2 Z US, 12.0 u IL25 III 1.4 I 1.6 '^ ^^^■ ** / FhotogiHphic Sciences Corporation ^ ^v ^. ■1>^ ^\ V <>'*- ;\ 33 WMT MAIN STUir WIUTIR.N.Y. USM (71*) 171-4503 '^ Q ^ 'V^^ >.^' ^^b W ^ ;;/:/ S> ^ m 92 DISCOURSE IV. 1-. »";■ What is more calculated to convince of error than the clear and forcible exhibition of God's truth. In fiirtlier treating the subject, we may notice a few prominent points — we have, I. Commendation for approvable things. The Lord Jesus Christ is perfectly acquainted with the works of every church, whether good or bad. Doubtless many in this church practised works which were well pleasing to their Divine Master : yet he docs not specially notice any. The reason of this, perhaps, is, that he was intent upon calling their attention to other things which were of spe- cial and nbsorbing interest at that time. One of these things was highly commentlable, viz., Firm adherence to the religion of Christ, even at eminent peril. For steadily professing to be a Christian, Antipas was martyred there. Perhaps the like fate befel many others, and Antipas is probal)ly noticed as being the most eminent among them. In Pergamos? wickedness prevailed — Satan's throne was erected in the place — persecution raged and death threat- ened. Yet they held fust : they lirmly grasped the promises, and maintained their Christian i)rofession. Surely this i^ no small commendation. It is an important thing to do this. The Apostle, contem- plating the troubles of The Hebrew Christians, exhorts tlumi closely and powerfully to be faithful in such circumstances. These eminent persons will appear nuich more worthy of praise if we consider, It S«)me surrender profbssion for a little temporal advantage. THE CHURCH IN PERGAMOS. 93 a?? To get a good name, or a smile from the rich and the great ; to obtain respectable connections, and associates; to secnre a good sitnation, and other considerations of a similar import, there arc thou- sands in the world who will renounce their connec- tion with the people of (lod. Jleliiiion is ollcn influenced by social and political matters. Some persons are always for the religion of the high and the noble. When the kings of Israel were either for idolatry, or for .lehovah, the niiijor part of the people was with them, demonstrating how littlo principle there oflen exists in the profession of reli- gion. 2nd. Some renounce their profession on account of a little persecution or opposition. Multitudes who would be willing to be connected with the people of God in other circumstances, \vill stand aloof when there is a little opposition. Onr Saviour had his eye upon persons of this description, for he delineates a certain class of superllei-n hearers, and says they have no root, and in time of temjita- tion, trial and persecution, they lidl away. They would take up religion from a slight ini))rossion, 'i' things were favorable ; ond they would let it go if but a little inconvenience were the result of their asso- ciation with it. A time of trial is a test, and men llien show their principles. 3rd. Others turn aside because of slight odenees. Matters of offence often occur : those who give ocension for th m are dee[)ly guilty, and liave a severe woe pronounced against them : nevertheless, those who abandon their profession of religion on f: fl ,; I 94 DISCOURSE IV. the account of them, give a glaring proof of their want of firm principle. Considering all these things, it was no small praise which the Saviour bestowed upon these faith- ful people, when he said, " I know thou dwellest where Satan's seat is , and yet thou holdest fast my name, and hast not denied my faith, even in the days of martyrdom." They had no prospect of gaining any thing of a temporal nature by their religion, but there was danger of losing even life itself. Surely such persons must love Christ and liis cause. Hence this commendation is highly appropriate. Our blessed lledeemer loves to bchokl men faithful even to death. He looks with con- tempt on those who flinch and vacillate. A person came to him and said, I have a desire to enter into eternal life ; what shall I do to secure it. It is an important olyect, implies the Saviour, but wilt thou ])ay the price for it ; sell all that thou hast, and dis- tribute the proceeds to the needy. He went away very sorrowful, for he was very rich. A certain scribe said, Master, I will follow thee whithersoever thou goest : But J csns said, the foxes have holes, and the birds of the air have nests ; but the Son of man liath not where to lay his head. It is presumed the Saviour of the world had not quarte -^ood « Plough for this seemingly zealous man, fa firmly consistent, were censurable in other matters, a plain proof that it is a great thing to have tbt whole mind of Christ. In this Epistle we have, II. Reproof for things reprehensible. There were doctrines and practices at variance; with Christianity — idolatry and fornication. These things were not chargeable ui)on the whole body ; but upon some part of it. And the Pastors and faithful among them are charged with laxity res- pecting them. They might have done more to have banished error and strange doctrine ; and to havt restrained licentious conduct. There are two leading ?rrors charged against tlii' people, 1st. The doctrines of Balaam. It is asserted there were those among them tlmt, taught the doctrines of Balaam; and that he tauglil Balak to cast stumbling blocks before the children of Israel ; and these stumbling blocks are enumerated in two particulars, viz., to eat things sacrificed tu idols, and to commit fornication. From the narrative of the Old Testament Scrii)- tures, wc are acquainted with the history and practices of Balaam. lie appears to have been a person possessed of a knowledge of the remnants «i( Patriarchical tradition, and to have been eminent in the parts in which he lived for instructing th e 9G DISCOURSE IV. / people, and it appears did deliver prophetic predic- tions. His name had reached to places far beyond his own immediate neighborhood. He was sent for by Balak the king of Moab to curse Israel. It seems he was frecpiently employed by princes and others to pronounce blessings and curses upon individuals, and upon collective bodies^ and that he did this under the direction of Jehovah. At the time he was sent for by Balak he had so much regard for Jehovah and his truth that he would not open his mouth to utter one curse against them, although he was anxious to do so to please his employer, and to receive his rewards. Yet, afterward, he so far yielded to his selfish nature ; the prospect of riches and honor ^o effectually subdued his better convic- tions, that he offered the most notorious and wicked advice to Ealak. The following appear to have been his reasonings, and the advice which he tendered. Tliis people have God's approbation, and as long as they retain it you cannot injure them. Draw them into a course of practice, by which they will oflTend God, and then their protection will depart . them. First endeavour to establish an intercourse between the two nations ; then they will form friendships. Such friendship being established, and familiar intercourse arising from it, let your daugh- ters use all their art to entangle their sons. After they have l)een tlrawn into illicit intercourse, they will easily be led into idolalry. This advice was but too faithfully followed, and the anticipated effects followed. The anger of the Lord was kindled, and the plague carried off vast numbers of the people. THE CHURCH IN PERGAMOS. 97 le. The doctrine of Balaam, which was taught at Per- gamos, and at other places, was that which admitted the lawfulness of friendship with the world, and the adoption of its manners : also that it was not sinhd to comply with invitations to an attendance on heathen idolatry. , In connexion with this it was easy to slide into the practice of that fornication so generally followed by idolaters ; and it seems that these false teachers even vindicated this sin. Satan can make very little impression in attacking the truth of Christianity ; but he can make its pro- fessors worldly-minded ; and he can induce them to follow the practices of worldly peo})lc, and even to compromise their Christianity by so doing. And, after this, it will not be long before he will succeed in inducing such deluded persons to commit the most awful sins. The worldly spirit is the great antagonist of pure, vital, and earnest Christianity in all ages, and in all places. 2nd. The doctrines of the Nicolaitanes. From all we can learn, these doctrines were very similar, at least in many of their features to the for- mer ; yet they must have had some d istinction or they would not have been separately noticed in addition to them. Our Lord would not wish to degrade any people by an accumulation of unmeaning charges. Perhaps the Nicolaitanes may have been known as the prominent and bold defenders of those doctrines, and as zealously endeavouring to establish the prin- ciples on which those practices were founded. They are said to have been the followers of Nicho- las, one of the seven Deacons, from whom they ■JS DISCOURSE IV. ■^ Hi- i' I! ■:, I appear to have derived their name. They are thought, by some, to have been a sect of Gnostics. The w^riters of the 2nd century affirm that they adopted their sentiments respecting two principles of all things, the -^noi]s,and the origin of the world. But these writers appear to have confounded this people with a sect fuiuidcd by one Nicolaus in the 2nd century. It is to be remarked, the Saviour does not reproach them with erroneous opinions concern- ing the Deity, which, in fact, were held by the Gnos- tics, but with licentiousness of practice, and with doctrines which lead to such practice. Their erratic practice seems to have gone especially counter to that law which the Apostles saw necessary to enact. (Acts. XV. 29.) This was against fornication, and things offered in sacrifice to idols. Irenasus says, that the Nicolaitanes held fornication, and the eating of idol sacrifices to be things in different, and, therefore, permitted to Christians. Their practice was opposed to the whole spirit and tenor of the the Gospel, and to the special declaration of the Apostolic decree. What a strange thing that the devil, through the medium of wicked men, should be able so soon, in such a miserable manner, to corrupt the pure doctrine of the gospel! And how strange that a man, who was once of such good report as Nicholas must have been, should be the principal author of this notorious doctrine ! This fact powerfully enforces the Apos- tolic warning, ♦* Let him that standeth take heed lest he fall." In this Epistle we notice — THE CHURCH IN PERGAMOS. 99 are itics. tliey iples orld. L this 1 the fdoes ccrri- wilh rratic tcr to enact. a, and says, the ,aiid, act ice of the )f the h the )on, in ictrinc , who t have ovious Apos- heed III. Advice and direction in a path of security. The advice tendered is to " repent" Pvcspecting this duty, it is proper to observe — 1st. To commit a wicked act after justification is making work for repentance. No man remains in God's favour hecauso he was once in his favour. Tf he fall into sin, he forfeits the Divine approbation, and he must repent to regain it. How many make work for repentance by tlieir unwatchfuhicss. 2nd. .13c careful that you do not permit dead Works, with their pernicious inihiencc, to remain upon the conscience ; but, if unhappily you have contracted fresh guilt, betake yourself immediately to repentance. Host not until you arc restored to your former state and obtain a sense of sin forgiven. 3rd. I3e impress^Ml with the fact, that destructive consequences follow a neglect of rejKintance. Jesus distinctly declares, " 1 will come unto thee quickly, and will fight against them with the sword of my mouth." He will speedily declare those judgments which will inevitably fall upon tlie im- penitent. The word of grace which proceeds out of tlie mouth of the Son of Man will be changed to the two-edged sword of condemnation, issuing from the Redeemer"'s mouth, to execute vengeance oq the unfaithful. He will come quickly. He that being often reproved, hardeneth his neck, shall be suddenly, and without remedy, destroyed. In this Epistle there is — IV. Assurance of suitable good to the faithful and persevering. It will be readily perceived that all the terms I", 1 ■ y !<-. \:' .i P « J 'i i 100 DISCOURSE IV. employed in this address are highly figurative, and are indicative of spiritual and gospel blessings. — They must be interpreted according to their obvious allusions. These promises contain — 1st. Assurances of Divine support — the hidden manna. Here our attention is directed to the golden pot of manna, preserved in the ark. There was a Jewish tradition, that the ark of the covenant, tables for shew-bread, and pot of nianna, had been hid by Jo- siah, in a time ol public calamity, and were lost, but that they would be restored in the days of the Mes- siah. Hence, it is thought, the term, the hidden man- na. This is here promised, although not in a literal, but in a spiritual sense. Jesus, and this salvation, is all this spiritually. In our Saviour's celebrated discourse to the Jews, he styles himself the bread of life which came down from heaven. The blessings of salvation are frequently compared to a feast. The Lord feeds his people with delicious and sustaining food — with bread from heaven. Believers may say, I have bread to eat of which you know nothing. They have spiritual support and nourishment, by which they arc strengthened to endure trials, temptations and toils. 2nd. A declaration of acquittance from guilt — the white stone. There is no tradition, or object of a ritual nature, which answers to this allusion. It is most probable that it refers to the practice of Ostracism, such as was in use especially among the Grecians, and, per- haps, in the very city of Pergamos itself. When , and 5s. — v^ious idden pot of ewish es for by Jo- st, but ; Mes- i man- literal, vation, jbrated ead of lessings The taining ly say, )tliing. jnt, by trials, Iguilt — Inature, fobable tucli as id, per- When THE CHURCH IN PERGAMOS. 101 any one wished to condemn an individual who was feared or hated, but who could not, by a regular trial be convicted of any crime, the Ostracism was resorted to. Any one who wished his banishment, cast into an urn a black stone : those who wisheth his acquital, cast in a white stone. Here, says Jesus, I will give him the token of acquital. He gives to the believing soul the sense of pardon ui this life, by the witness of his Holy Spirit : and he will give to the faithful and persevering, at the great judgment day a public declaration of acceptance before angels, men, and devils. 3rd. An intimation of honor to be conferred — a new name. An acquited person has often his name written on a white stone, as a certificate of his innocence, which was highly creditable to him ; and sometimes some commendations were added. The conquerors at the Olympic, and other games, had sometimes a new name given to them. On exalting, or promot- ing a person to honor, or dignity, he had a new name conferred upon him. This was the case with Jacob, Joseph, Daniel, Paul, and many others. New names were often given from circumstances, especially when they were brilliant, or of great credit to the individual. Christ promises to give a new name to the faith- ful, or in other words he promises to promote them to honor. Name in Scripture often signifies nature ; and ho bestows upon all real Christians a new na- ture, which constitutes a high distinction for them. Sometimes a name was added as a token of pecu- {)': ■: I tin- %i' W' l'# r -II •i !'i 102 DISCOURSE IV. liar honor. This was frequently done among the Romans. And, in the New Testament, several names are added to God's people. The highest of these is, The Sons of God. The assurances of Christ to the Church in Perga- mos. ^th. Implied privileges to be granted. The white stone was a ticket, or a certificate, which, on being shown, admitted its possessor to great privileges ; among others, certain contributions towards his support. And the Christian who carries with him the evidence of his acceptance can intro- duce himself into the presence of God, can draw •promised support from him, has the attendance of angels 5 and claims his inheritance in heaven, of which he is constituted an heir. As an application of these truths to ourselves, let us remember, that all this good is bestowed, not in con- sideration of our having been once in grace, but on our faithfully and finally overcoming every difficulty and temptation. Then persevere and labour toward this end : trample the world and sin underfoot ; and urge your way to heaven. " The God of all grace who hath called us unto his eternal glory by Christ Jesus, alter that ye have suffered a while, make you perfect, sfablish, strengthen, settle you." I the veral est of *erga- ificate, 3sor to 3utioiis carries I intro- II draw [ince of Lvcn, of s, let us in con- but on mculty toward |ot ; and 1 grace Christ :ike you I DISCOURSE V.-TIIE CHURCH IN TIIYATIRA. EXCELLENCIES RECOGNIZED— EVILS NOTICED— DISTINGCISnED PAV0B9 TO BE BESTOWED. Rev. II. 18-29. — " Ami unto the angd of the church i» Thya- tira write ; These things saith the Son of God, who hath his eyes like unto aflame of fire, and his feet are like fine brass ; I know thy works, and charity, and service, and faith, and thy patience^ and thy works; and the last to be more than the first. Notwith- standing I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. And I gave her space to repent of her for- nication ; and she repented not. Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds. And I will kill her children with death ; and all the churches shall know that I am he which searchith the reins and hearts : and I will give unto every one of you according to your works. But unto you I say, and unto the rest in Thyatira, as many as have not this doctrine, and which have not knowrt, the depths of Satan, as they speak ; 1 will put upon jjou none other burden. But that which ye have already hold fast till I come. And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations : And he shall rule them with a rod of iron ; as the vessels of a potter shall they be broken to shivers : even as I received of my Father. And I will give him the morning star. He that hath an ear, let him hear what the Spirit saith unto the churches." Thyatira was a city in the Northern border of Lydia,27 miles from Sardis, and 48 miles S. E. from Pergamos. It was known, in ancient time?, as we are informed by Pliny, by the names of Polopia and Euhippa. It was a colony. Strabo says, a Macedo- !h Pi lit m (8':,. t' Mi Wnf . t 104i DISCOURSE V. nian colony. There was a Roman road from Perga- mos to Sarclis,which passed through this place. It Avas noted for the art of dyeing, which was practised there. Lydia had emigrated from this city to Phillippi, for the purpose of introducing, or pursuing this trade there. It is still noted for this art, and carries on an extensive business in that line. The modern name of this place is Akhessar, or the white castle, so called from the great quantity of white marble abounding there. It is not very im- posing in its present appearance. It contains, how- ever, a considerable number of inhabitants, differ- ently estimated from 20,000 to 30,000 ; but they are principally Turks. There are 9 mosques, 1 Greek, and 1 Armenian church. The professed Christians know but little of Christianity. It is very probable that the Gospel was introduced into this place by St. Paul, in his early itineraries. At the time of St. John's writing between 40 and 50 years had elapsed since St. Paul first visited these parts. There was a considerable Christian church established, -which appears to have been matured by time. The title which Christ assumes in addressing this church is again worthy of our attention, as it exhibits an appropriateness to their state and character. — This is the oiilv place in this book where Jesus Christ uses the name of the " Son of God ;" and, evidently, it was not without design. In the 2nd r.stilm, ver. 7, it is said " I will declare the decree : Jehovah hath said unto me, Thou art my Son ; this day have I begotten thee." The latter part of the Psalm agrees THE CHURCH IN THYATIRA. 105 'ga- was ere. , for fade nan ir, or ityof J im- how- liffer- 3yare jreek, stians diiced •aries. and isitcd istian been lo; this phibits tcr. — Iciirist Icntly, ., vcr. Ihovah have igrees with the promise made to this church in verses 26, 27, with this distinction that Jcsns, the Son of God, here delegates to His church that power and autho- rity which, in the Psahii, is given to him. He pos- sesses power and authority, and bestows it upon them in the same capacity. They hud not used the authority which Christ had bestowed upon them for the proper direction of the affairs of his church: he, therefore, reminds them of his penetrating judgment, and of the perfect equity of his proceedings. He informs the delinquents among them, that injustice he will punish them ; and that he will didy discri- minate, and amply bestow rewards of power and authority upon the faithful. The address to this church atiords us many hints which may be of great profit to us. Let us proceed to notice — I. A RECOGNITION OF EXCELLENCIES. This church diiiers much from the Ephesian church. The Ephesians had Icit their tirst lovc,but were zealous in doctrine and in discipline. The Thyatirans had faith and love ; but were lax in dis- cipline. Is this the natural tendency of love ? Or, may we not possess the most ardent and intense affection, and yet have sufficient lirmness of mind to maintain a sufficient self control 1 How beautiful when firmness and tenderness are blended together — " Cfiro full of lovo, and yet severe as bate.'' Strict discipline, therefore, does not imply a want of love ; but laxity in discipline does imply a want o( firmness. The encomiums bestoweil upon this community are of a high character. The i)hrase, P; 106 DISCOURSE V. m pi I: Si' i i «■ 1 i , 1: 1 " I know thy works," denotes a discerning recogni- tion of them, good or bad, as there is afterwards mention made of " service" which seems eqnivalent to works in its general adaptation, and work being added implies that God approved of their works ; also of their moral conduct, distinguished from their labors. They are not reproved as persons fallen firom the life and power of religion. They wepre distinguished in four particulars. 1st. For love — l,e?i agajjcfi. This is the only church of which love is particu- larly predicated, and for which its members are com- mended. As before observed, the Ephesians had left their first love. The other churches addressed are not noticed concerning this " more excellent" qua- lity. We may, therefore, infer that the Christians in Thyatira were illustrious examples of an amiable charity. It is a rare case to see a community of persons eminent for this distinguishing excellence of the Christian character. It is selected by Christ, and specially mentioned to their honor. How pro- minently the iiij unction and commendation of this grace stands in the sacred records. Deficiency in love is the great bane of sjuritual prosperity in the divine life. Love is the first fruit of the spirit, and is essential to true religion ; justification by faith puts all men upon a level. The concomitant blessing of regeneration proJuces the feeling and exercise of love. Tride mjikes unlawful distinctions between men, and lluis leads to all uncharitableness : grace makes all gracious persons brethren : as Christianity finds all men the same as sinners: so it makes all THE CM- H IN TKYATIRA. 107 friio believers children of the same Father and pos- sessors of a family aflectioii. Love is without par- tiality, full of mercy and good fruits. 2nd. For faith. The word used here is not f/^^^.s, signifying confi- dence, trust, or reliance ; ten jJcsfMi, which signifies fidelity in holding fast what they had received. They did not decline, or draw bnck. Yea, they not only retained the grace at first received, but advan- ced in it, " the last was more than the first." In this feature of standard worth, the Thyatirans were pre-eminent. There arc but few indeed who never lose anything they have received. Too many leave their first love, and after the lapse of a few years, but few churches or i)orsons are what they were when they first embraced relig'oii. But we have one instance, at least, the one recorded in the text . This fidelity was undoubtedly nourished ])y their firm belief of the truth and importance of the GIos- pcl, and their habitual and constant dependance on its author, his provisions, and his promises. 3rd. For service. The wordem)>loyed is dificoma/i, which, in our ver- sion, answers to deacon: and the alh'sion is, there- fore, to the service and work of a deacon, as practised in the primitive church. A den con was one who was appointed to lake charge of various affairs, especially those of a secular and pecuniary nature. The idea here is to perform any service for the good of others. It does not allude to the formal office, for the commendotion applies generally. Tlie office of a true believer is to be useful, in any and m every Ill' 108 DISCOURSE V. i. ■ : 'S&.J possible way. All Christ's people are deacons — servants of his church. The dis])osition for service spraigs from faith and love. When we love God we love his law ; — readily engage in obedience; and delight in doing good to others. Those remarkable for love and faith, are remarkable for service. The term service, in the text, appropriately follows that of lov^e, because love is the principle of action, and affords the strongest motive to engage in labor for the welfare of others. Every man should look on the things of others, and not on his own only. " that my Lord would count me meet To wash his dear disciples' feet." 4th. For patience. The signification of the word is endurance, unswer- ving constancy under afflictions, persecutions, and trials. To endure long, repeated, and painful suf- ferings. Tribulation workelh patience ; it is the means by which it is exercised and acquired. Be not weary in well doing, or in patiently suffering the will of (lod. Let patience have its perfect work. The primitive Christians had much to bear, and they recpiircd much patience. Of them it might emphatically be said, " Ye have need of patience." Wc shall all find sufficient exercise for this grace. " Let us run with pnlience the race that is set before us, looking unto Jesus." In this Epistle we have : II. An affirmation of things disapproved. The charge here preferred, does not affect the THE CHURCH IN THYATIRA. 109 md lily I to are the love scst o liers. and F^wcr- aiid 1 suf- s tlie Bo gthe •ork. [, and Ligbt ice." jrace. x'iore ID. it lUe majority of the people ; but only a portion who were deceived by Rilse arts and pretences. The things complained of, for the most part, were the teaching and conduct of a person named Jezebel, who is styled a prophetess. The name, we presume, is assumed ; but it was a real individual referred to, and not a class of teachers thus denominated. It is evident there is an alhislon to Jezebel, tl»o wife of Ahab, king of Israel. It will be necessary to refer a little to the history of that individual. Jezebel was famous for the influence she accpiired over her husband Ahab ; and for inducing him to become a worshipper of her idols, instead of Jehovah, the God of Israel. She seems to have been a woman of great parts, ingenuity, and intrigue. She endea- vored, by all means in her power, to put down tlie Jewish religion. She succeeded so far, as that the whole mass of the Israelites, with the exception of 7000 men, bowed the knee to Baal. She infused into her daughter Athaliah, who was married to the king of Judah, a similar spirit, to such an extent that she acted the same part, and with a good degree of the same success, in Judah, as her mother had done in Israel. Her political genius enabled her to hold an ascendancy in Israel even after Ahab's death, and to direct and control her son Jorani. She manifested remarkable firmness of mind ; for even in a time of great emergency, without exhibiting any pusilani- mous subserviency, she decked herSv}! Tin her most splendid array to confront her advcisary Jehu. She was evidently a person of great ability, whatsoever I;',.'- m m i-i It: ft- \^i: y if'*,!: i (■ HI % ifll 110 DISCOURSE V. may be said of the base and wicked purposes to which she devoted her eminent talents. One sacred author refers to the writings of others, and selects a prominent character as a type, or repre- sentative, by which to designate some other promi- nent person. There is al^wuys something exactly simi- lar in reputation and bearing between the two indi- viduals thus compared. We have seen an instance already in these Epistles, in the selection of Balaam. Here Jezebel is selected as a model by which to portray some talented and influential woman in Thyatira, who was using all her powers of in- genuity, cunning and policy, to lead the professing Christians of that place into idolatry and wicked- ness. This was probably done in a covert and in- sinuating manner. It appears she pretended to the spirit of prophecy, in order the better to accomplish her purposes, or, otherwise, had, as some have sup- posed, a real communication with Satan. It has been asserted that she was the wife of the Angel, or Pastor of the church. Many MSS. and versions read, " Thy wife Jezebel." If so, the sin of the Pastor, in allowing this, was great. A minister's wife may do much good, or much harm. The Pastor in question appears to have been a weak man, as Ahab most probably was, and, being easily led, was overcome by his wife. The devil fre- quently commits evil through the medium of the the weaker vessel. He dare not attack Adam, but approached Eve. To accomplish the corruption of Israel, the far-seeing Balaam recommended an inter- course between the Moabitish women and the men H'^^ru THE CHURCH IN THYATIRA. Ill of Israel, and succeeded but too well. A minister ought to be a man of firmness, swayed by neither wife, brother, sister, nor child. Hence, St. Paul says, he should be able to rule well his own house ; else, he asks, how can he govern the church of God. The doctrine taught by this female appears to have been the same as that of the Nicolaitanes, viz., that it was lawful to dissemble religious principles, and occasionally to conform to superstition and idolatry, for the purpose of avoiding persecution. This woman might have been one of this sect, and was, perhaps, personally alkided to because of her notoriety, and of her striking rcsembhmce to the great mistress of the seducing art, by whose name she is signalized. The Gnostics called this doctrine the depths of God — the depths of By thos. By those terms alleging that they contained the most pro- found secrets of Divine Wisdom. But mark! Jesus calls them the depths of Satan ; inasmuch as they were masterpieces of subtility and wickedness. An opportunity was afforded Jezebel for repent- ance, a space was granted her to that end, motives were urged, and a warning was given, to make all effectual. Thus shines forth the goodness, and for- bearance of God. But the opportunity was not improved. Punishment was consequently threat- ened. " T will cast her into a bed, and her para- mours into great tribulation, and kill her children with death." No doubt a figure is employed ; and that God intends to make it known, that, without repentance, there should be a similarity between the sin and the punishment. A mischievous adul- £2 112 DISCOURSE V. ,h i i l: §;■ :iiii I i tcratioii of doctrine and morals leads to a complication of miseries terminating in death. This is often de- monstrated by the dispensations of divine providence. To what lengths in sin even profes^sing Christians may go ; to what depths may they sink, when they lose a single eye to the glory of Cod as their guid- ing and actuating principle! Upon those who did not become contaminated with the pernicious subtleties of Jezebel we notice: III. The distinguished favors bestowed. We may conclude, that it was only a small part of this church which fell into temptation. And to those who escape he says, "I will put upon you none other burden." I have no other charge to lay upon yt)u : but exhort you still to persevere in the good and in the right way, and in the name gf the Lord. To the faithful is here promised, 1st Power over the nations. This is a singular phrase : but the analogy of Scripture would not warrant us in interpreting it as signifying secular civil power and authority. The prophecies of Scripture predict a period ndien Christ's dominion shall be luiiversal. Then the saints will have the honor of reigning with him. The king- dom he will establish will be oi' the same nature as that he has often, in other places, taught, viz., a spi- ritual kingdom. " Ye are they," says our Lord, '' which have continued with me in my temptations ; and I appoint unto you a kingdom, as he hath appointed unto me ; that yc may eat and drink at my table, and sit on thrones judging the twelve THE CHURCH IN THYATIRA. 113 tribes of Israel.'* Now all tliis is easy to conceive without the idea of a personal reign on earth, with his throne at Jerusalem. For Christ has said, " my kingdom is not of this world, (Jcosmos) not of thiiS order, arrangement, or constitution, — ^. c, not a secu- lar kingdom, but consequently a spiritual one. As all the saints are equally to have this honor, it entirely obviates the idea of secular sway : for, if so, who are they to reign over : they would all be kings, and would have no subjects. The phraseology employed in this passnge plainly refers us to the 2nd Psalm. That Psiilm speaks of the opposition which kings and Princes would make to Christ's kingdom ; which has been verified, by facts, a thousand times — of hisvict^^ry over them, which has often already parfially transpired — of his destruction of all these enemies, which is even now in process of fulfillment — and of the entire subjuga- tion to himself of the whole mass, which engrosses, at the present time, the highest anticipations of a large portion of God's people. He will undoubtedly possess the heathen, yea, the uttermost parts of the earth, for his inheritance. This portion of Scrip- ture is applicable, first, to the early days of Chris- tianity, and to the whole course of the Christian dispensation ; and especially to the period of time at the close of it, when he will take tlie kingdom. Christians participate in these triumphs. Departed Saints will share in Christ's conquests. They anti- cipate them now ; but shall more especially share in them at the resurrection. In the midst of oppo- sition the people of God recognize all power in the e3 'm- |. 11 -Ki :i H';: l' '■ ' ■ ^ ; < iiit' ■* V '■ •.'li ' : ■( Hi.,. .«t» !i Hi H! lil Ijlil I li 114 DISCOURSE V. hands of Christ ; and are persuaded, that although now oppressed, it will not be so always. The words, then, seem to imply a spiritual ascendancy ; a moral and religious influence and control, wl 'ch shall be especially the lot of those who have been entinent, instrumentally, in the subjugation of the heathen to Christ. 2nd. The gift of the morning star. Here the spontaneous question will be, what will this figure imply? The memory naturally reverts to several descriptions in holy Scripture, couched in figurative language, referring to the Saviour of the world, in which the leadino; idea seems to be the dissemination of light. He is called the Sun of righteousness — the Day-Spring from on high. The ancient prophecy of Balaam will present itself to the mind, " There shall come a star out of Jacob, and a sceptre shall rise out of Israel, and^ shall smite the corners of Moab, and destroy all the children of Seth." (Num. xxiv. 17.) This signifies a ruler, and it in universally agreed that the Messiah was intended. In the 22nd chap, of Rev.ver. 16, our Lord evidently applies these words to himself. " I am the root and offspring of David — the ruler who may be primarily alluded to in Balaam's phophecy — and consequently he adds, " and the bright and morning star." In effect, then, when our Lord promised to bestow upon them the Mofning Star, he promised to give them himself; but to give himself in a special charac- ter ; as the author of all religious life and the source of all divine light. As true believers they had been made « partakers of Christ." And it would be an im- THE CHURCH IN TKYATIRA. 115 stow give arac- xirce been im- portant sense of the promise, to learn that he should still be their all and in all ; for if Christ is ours all things are ours, whether life, or death, or things present, or things to come. But we believe he has something further in view in making this promise. The morning star is the harbinger of day. It might have been said, " it is, in some painful sense, night with you. There is much darkness, ignorance, error, weeping, and sorrow. But the morning of light, truth and gladness shall arrive. I will give you, in and through myself, a glorious immortality : a soul and body united in which to see and be with the Lord, and to be supremely happy forever. Sor- row may continue for a night, but joy cometh in the mormng. 5> Christ is the harbinger of day to the Christian when changing worlds — when passing through the dark valley and shadow of death, amid the sinkings of nature ; — the awe of approaching the infinitely pure Being before whom he must stand ; he feels a shrinking back: but Christ appears to cheer him : he manifests his love, and assures him of his favor. He is to him the harbinger of day — the assurance of blessed immortality. The fainting Christian then exclaims, " though I walk through the valley, and the shadow of death, I will fear no evil : for thou art with me ; thy rod and thy staff they com- fort me ;" and thus with joy he passes through death triumphantly home. The sum of Christ's advice and promise to the church in Thyatira is this : be content to suffer a m 'it lili' :;f iH'i '!iH»» 116 DISCOURSE ▼. little longer, and a glorious eternity shall be your reward, and you shall, in the eternal state, inherit all things through me. Let us, then, be encouraged to seek the possession of all these excellencies ; and to avoid all the evils for which this and other churches are censured ; and let it be our especial aim to shine in every Christian grace, and to avoid every thing which would diminish our glory. Let us, by a patient con- tinuance in well doing, seek for glory, honor, and immortality ; and thus secure eternal life. .iii w }•■■ i' : V -;f;l„ DISCOURSE VI.— THE CHURCH IN SARDIS. fHB IMPERFECT STATE OF THE CHEATER PART OF ITS MEMBERS DESCRIBED — ADVICE SERlOrSLY URGED UPON THEM — CONSE- QUENCES OF DISREGARDING THIS ADVICE. Rev. III. 1-3 : — " And unto the angel of the church in Sardis write : These things suith he that hath the seven Spii its of God, and the seven stars ; I know thy works, that thou hast a name that thou livest, and a, I dead. Be icatchful, and strengthen the things which remain, that are ready to die : for I have not found thxj works perfect before God. Remember therefore koio thou hast re- ceived and heard, and hold fast, and rrpent. If therefore thou shall not watch, I will come on thee as a thief j and thou shall not know what hour I will come vpon thee." The city of Sardis was the capital of CroEsns, and of the Lydian kings. It was situated at the foot of Mount Tiniohis, 33 miles South of Thyatira, and 40 East from Smyrna. It was an ancient, a great, and a glorious city. This is manifest by the vi»st extent and grandeur of its ruins. It was taken by Cyrus from Croesus, and subsequently fell to the Romans. In the time of Tiberius it was destroyed by an earth- quake, but was re-built by command of that emperor. The name it at present bears, given by the Turks, is Sart, or Sard. It is now no more than an igno- ble village, with low cottages of clay; and the in- habitants are shepherds, or herdsmen ; who feed their flocks and herds on the neighboring plains. It con- tains one mosque, once a Christian Church. A short time ago, there were only seven Christians belonging 118 DISCOURSE v:. w « „ i ! !!■ i.:;i !!■;! ■ifJl' ro the village, who were in miserable circumstances, without a church or minister. Now, there is one small church on the plains, where a few Christians, who used to meet in each other's houses, maintain a priest. Here, the few scattered Christians around, to the number of about forty, including the seven in the village of Sard, resort for worship. But, even tliis circumstance, has had an effect, in a social point of view ; for the neighborhood of the spot on which the little church is built, has risen into a little village now called Tartar — Reury. The Sardian church did probably profit by the rebukes of Christ, for it afterward seemed to mani- fest some vigour. About A.D. 177 it was under the government of a learned and eloquent bishop, named Molito, who composed the first catalogue of the books of the Old Testament, compiled by any Chris- tian author ; as well as several other learned and useful works. A canon, passed by a council held in this city A.D. 347, is supposed to have mainly con- tributed to the dominant power of the Koman See. In our Lord's address to this church, as in other places, he selects such titles as are particularly adapt- ed to the state of the church. He introduces him- self as " he that hath the seven spirits of God, and the seven stars." In the preliminary discourse we explained at large the circumstances here alluded to. The seven Spirits are the Holy Spirit — the seven stars the seven ministers of the churches : seven is the number of perfection. These are all under the direc- i ion and management of Christ ; and are sent together — ministers and Holy Spirit — to the churches. . THE CHURCH IN SARDIS. IIM A reference to various circumstances, with iui examination of this announcement, will show its adaptation to the state of the church. It evi- dently appears that there was far too little de- pendence on the divine and spiritual influences of the Holy Ghost in this church. Theirs was a nominal Christianity: they had a name to live, but in reality they were dead. The glorious Re- deemer reminds them of the fulness of the spirit in opposition to formality ; that although they were* destitute of vitality, yet there was life to be derived from the Spirit's influence. ThuG he impresses upon them tiirt they were without excuse, and were lying under a bitter condemnation. All churches, as well as this particular one, need such a remembrance. There is a pressing necessity for a constant, fervent application to the Holy Spirit for vitality and power. Perhaps, also, there might not have been among the professing Christians at Sardis, a proper estima- tion of the importance of the Christian ministry. This is but too easily overlooked. God works l)y instrumentalities ; our Lord, therefore, reminds them that the stars were held in his hand, as well as the Holy Spirit, and that, by his own immediate appoint- ment. Ministers were sent, with whom Christ con- tinually associates himself. The Saviour is con- stantly present with those laboring in his vineyard, and they are continually under his direction and care. To have Christ fully set before us, through the instrumentality of the ministry of the word, is a blessing of no ordinary character. Oh ! that we might value it, and improve l)y it ns we ought. But what docs the soul-penotrating, hcart-senrch- m fPit vW 120 DISCOURSE VI. l-h 1 I i;i ' « ':" i,J,;!„: ing eye of the Head of the church observe respecting the church at Sardis. — Let us notice, I. The General state of the Sardian church DESCRIBED. They were not infidels, scoffers, apostates, open sinners, or even averse to religion. They had once been a pure and holy church ; and still they retained the fcirm of religion, although they had declined in its spirit and power. They had lost the holy energy of true Christianity, and had sunk into a listless* lif lef^s form. It seems jirohable that, for some time, the Chris- tians in k^ardis had not endured any persecution; otherwise it is not to be conceived, that fur a mere name they woukl have withstood the fiery trial. Things, in all probability, had gone on smoothly ; respectability characterized the church: it had be- come honorable to be a member of it ; and numbers, wl^o hud v.oUiiue; of Christianity but the name, had flocked to it, and had Ijccome idenlitied with it. How common a case is this ! If we were no\\^ ioW visited with persecution, the greater part of profess- ing Christians woukl be swept away as chaltl How different was Ihc stale of this church, to that of the one existing in Thyatira. There, there was a growing ILiilh and increasing virtues : here, all was droti])ing and declining ; and still likely to be-* come more so. If a person, on his travels, had gono from one church to the other, hut just 33 miles dis- tant, what a dillerent picture he would have seen. We must, however, examine the several charges brought against this people. — Wc notice, THE CHURCH IN SARDIS. 121 that [was all bc-N 50110 dis- leen. rg©8 1st. The imperfection of tlicir works. This is a plain proof tlr.it Josiis Christ looked for true periec'tioii. And tliis intiinalioii is exactly co- incident with the desire expressed for other chuiehes. The Apostle St. Paul prr.yed that the Hebrews might be perfect in every good work to do his will ; and that the Colossians might stand perfect and com- plete in all the will of Cod. And he declared that the object of his preaching was to present every man perfect in Christ Jesus. Let patience, says St. James, have its perfect work, that ye may be i)or- fect, wanting nothing. !St. Peter prays, that a%T the Christians, to whom he addressed his councils, had sufiered a while, (aod would make them perfect. To become perlect, the Great Teacher requires us to strike at the root of our besetting sins (Matt. v. 29,30.) Now, all this Jesus wished to realize in this church ; and, we may be well assured, he tlesires to see all churches attain the same degree of perfection. But the Sardian church did not answer this expectation. In the exercise of his penetrating jntlginent, the Gicat Observer did not find tlieir works perfect, (filled up,) hvl'urv C>od. This fact is evinced, inas- much as the works of lilehss proi^Nsoys ur<', 1. xVot perlbrnietl li'om a ri^ht j)ii/,cip/c — tho principle vi' /ovc to God and man. Alas ! liow often, in what we do attem]it, our own selfishness, and not pure benevolence, is the basis of aetion. Tho existence of sellishness U-aves onr a\ orks deiicient as to their universality, as well as in retirence to tlicir quality; many duties being omited which do not gratify uur personal feelings. m u iiii . i-'i ; ii W \ Iiii:,] 'M ^ ■ii I jlvii tJ! i ; , ;' lii'! fc . Vl, ;, • ' ' i\^\ '■ "■ . 1 iiil;i ■J (1 lip ! !•;■ ' it;!.: ^' ;,. 1 «.*>■ 1 < - ' 1;: 1*» , .; i. !^^ ■ V ■■■ j. ■ :t;; !*>' 122 DISCOURSE VI. 2. Not performed with a view to a right e7id — the glory of God. A single eye — a pure intention, ought to influence us in all we do. This would exclude all sinister ends, all double purposes, and would fill us with inexpressible comfort : our whole body would be full of light. 3. Not executed according to a right rule — God's holy will. The pure word of God is a perfect direc- tory, and instructs us in God's will concerning us. Any thing not plainly expressed, or clearly implied in the injunctions of that word, is no rule of action, and not obligatory upon us. Such matters may be prudential regulations, which may or may not be attended to, according to the convictions of indivi- duals. But, on the contrary, every thing expressed in the sacred word, or fairly inferable from it, is bind- ing on all men. The persons under consideration act at random, and follow their own judgment or inclination. They set aside the strictest injunctions of God's word, and lay down rules from their own imagination. 4. Not transacted in a right spirit — a spirit of hu- mility, patience, meekness, gentleness, and long-suf- fering. The infraction of any of those eminent graces will render any of our works imperfect. 2nd. They were destitute of vitality. 1st. They had a name that they lived. They made a profession of Christianity, and had the reputation of Christians : they carried a fair show before men. They had the form of religion ; read, prayed, and attended ordinances. They, perhaps, walked in a stately form to church, or had occa- THE CHURCH IN SARDIS. 123 -suf- Inent had Ihow [•ead, laps, Occa- sionally a religious procession. The neighboring churches held them in high estimation, and praised various good things discoverable in them. This is implied in their having "a name." They were named or spoken of as estimable persons by others. This description is but too suitable to the generality of professors ; and also of churches in the present day. Many trust in the name. They rest in some indistinct notions of mercy — some false qualification which, they flatter themselves, they possess. Per- haps they belong to some benevolent society, and make a great noise in the world in that capacity, and for this trust in themselves that they are righteous. The name only will not do: mere profession will not avail : a round of duty is not a substitute for vital piety. After all, such may be but wells without water, clouds without rain, a whited sepulchre, a painted flame, which is so naturally represented, and looks so much like the real one that the perishing traveller may approach it, but can derive no warmth from it. The entire word of God insists upon inward religion. Not every one that says Lord, Lord, shall enter into the kingdom of heaven, but he that docs the will of God, for he is not a Jew, who is one outwardly ; neither is that circumcision which is outward in the flesh : but he is a Jew which is one inwardly ; and circumcision is that of the heart, in the spirit, and net in the letter j whose praise is not of men, but of God. 2. While they had a name among the living, they were actually dead. A more penetrating eye than the human, surveyed w in ' I lit f:li ■ . fj \l m . m '11 i;:^!!l .i>i». !:il 'li!' ; 121 DISCOURSE VI. them: a cloar scruLinizini^ jiuliojmcnt was exercised respcctinjo: Ihem. While mortiil tongues were cele- bratiiij^ their praises, a divine voice declares, they are dead. They possessed no spirit, vigor or energy ; they were not alive to God : they wore not earnestly pursuing the way to heaven ; and were cousofpiently in danger of the second death. Persons in this state have no interest in the things of God and of a spiritual nature; in the jirosperity of religion ; or in means of usefidness. 'i hey do not love to approach the throne of grace ; or earnestly plead there. They are not anxious for a growth in grace, or ibr the pos- session of holiness. Yet they have vigor of spirit, and energy in action, hut it is not after spiritual, but temi)oral good. Here they feel a deep concern. 3. Ev(^n the things which remained were in a languishing state, ready to die. The little good which still subsisted, was in a very precarious state. The ir^ardians had grieved the Holy Spirit, and He will not always endure the affronts. When any ono has declined in religion, there is need of double watchfulness and earnestness, because every thing is in an expiring condition. What then is necessary to stay the sinking foot- steps of such unha})}iy i)ersons. The remedy is in- dicated in the text: as a Divine recipe it ought to gain uncommon attention. In the exercise of faith and prayer let us attend to it in considering : II. Thr advice tendered. It miglit have been supjuxsed, that considering such iinprolitahl(Miess, that this intermediate step would have been dispensed with ; and that our Lord would THE CHURCH IN SAUDIS. 125 immediately have proceeded to issue histlircatenings* But he is very pitiful and of tender compassion, not willinj]^ that any should perish. He gives up no sinner without efforts to reclaim him. The thin<]^s here recommended, if strict!}' attended to, will be ethcient in bringing back the soul from its lifeless state to one of holy activity and spiritual life. It is not a mere human opinion of what may reasonably be expected to produce a cure ; but the sovereign remedy of the Head of the church himself. These are — 1st. Watchfidness. Many things of the highest importance require, or admit of, but little definition. This is the case with respect to the important duty under consideration — watchfulness. Watchftdness is a holy circumspection and vigi- lance of mind. This is a duty encumbent on all, but especially u})on those in a declining state. Guard against those things which have already destroyed the life of religion out of the soul. Be watchful in duty, that you may perform it in a manner which will be benelicial, and by which means you may rise into life ami power. 2nd. Strengthening the things which remain. This is the very principle we act upon in every thing decaying and tottering. Every good timber, beam and prop, is strengthened, and rendered more secure. l5^o,by astricl und vigilant attention to duty, in all the menus )f grace — by prayiT and fiiith, strengthen what good is left in the soul. If these things grow weaker, we sliull soon sink into one mass pi If I I M 'iiii >»' J I. J •i 'i i-i irti Jii n it 126 DISCOURSE VI. of ruin. If they are strengthened, the progress towards ruin may be stayed, and the whole may be re-edified, and all Christ's ends and designs may be answered in us and by us. 3rd. Reflection of the past— -" remember." Memory connects us with the things of the past. What a blank in our existence would there be if me- mory were obliterated. But when memory darts backward, many are the impressions and emotions we receive, and of which we are conscious. The me- mory of past occurrences is, by Jesus Christ, used as an instrument for improvement. His sentiment is, remember the past when thou wast in a prosper- ous condition ; compare it with the present, and see what thou hast lost. 1. Remember what thou hast received — i. c, of the Holy Spirit and his gifts. How thou wast justi- fied, and what were thy happy feelings then. Re- member the former manifestations of God's good- ness ; consider what you felt when before the throne of grace, in audience with the Deity. Many might say, " What peaceful hours I then enjoyed I How sweet their memory still I But now I find an aching void Tlie world can never fill." 2. Remember how thou hast heard — i. e., the word of God : in what spirit ; with what profit ; with what delight you used to hear the truth of God. You received with meekness that word ; it became en- grafted, and you grew thereby. It would do professors good to remember their i I' THE CHURCH IN SARDIS. 127 ^ress ly be ly be past, ifme- daits )us we le me- , used timent rosper- Lud see I. e.y of t justi- Re- good- throne migbt le word Ih what You ne en- |r their espousals to Christ, and their endearing intercourse with him. The Divine Head of the church is not alone in drawing attention to the past. How fre- quently Moses recounted the way God had lead Israel : and, how frequently the Psalmist traces the same course. Other inspired teachers have proceed- ed in a similar manner. Ith. Holding fast. Not only strengthen the things which remain, but hold them fast : let none of them slip away ; and hold fast every additional degree of strength as you receive it. It will easily slide out of your hands ; therefore retain it with a firm grasp. It is a weakness of human nature, manifested by some persons, that when they have lost much of what is valuable ; and when they remember what they have been, that they grow discouraged, and are willing recklessly to abandon all. Under temp- tation they say, it is of no use striving any further, I will give up altogether. But here we are better taught : the word of encouragement is, hold fast what yet remains. Every degree of grace is valuable. There is no reason in the world you should give up the rest, because you have lost so much already. A wise man will double his diligence, in such an em- ergency, to add to his acquisitions. When men have lost a considerable amount of good, and are careless either of the remainder, or of improving their con- dition, they are in a dangerous position. INIuch there- fore should we be impresssd with the importance of holding fast what we have. 5th. Repent. f 1; ; m ' ■ K'\ ' ?ir. • It.; ) ■.^!/^J 'I hi,* 1 1 ,1* . ,i¥'\ , i ■•^M 128 DISCOURSE VI. Repent of all past misdoings and short comings. Be heartily sorrowful and humble before God for having received so much of his grace in vain. If any persons ought to feel regrets on any account, it is those who have misim proved grace. Thase are infallible prescriptions. Let them be but faithfully attended to, and they will effect a pet- feet cure. Consider, III. The consequences of disregarding this ADVICE. "If, therefore, thou shalt not watch (aa now advised and directed), I will come on thee as a thief, and thou shalt not know whr.t hour I will come upon thee." ^ " I will come as a thief" in the night, and by tin- perceived advances. A thief comes in a secret, con- cealed manner, taking advantage of the fact, that night has drawn her dark curtains all around, and therefore he comes ime^^'pcctccUy. " If the good man of the house had known what hour the thief would come, he would have watched, and not have suffered his house to be In-oken through." But because he does not know what hour he Avill come, he ought to be prepared at all times to contend with him. — At night when all are locked in the arms of sleep. So our Lord has declared he will come suddenly and unexpectedly. And the expression intimates that the delinquent will be suddenly and unexpectedly overwhelmed in misery. He has assured us he will come ; but he has left the time uncertain. And be- cause men disregard the warning, therefore it comes suddenly. Perhaps at a time when they have thought themselves secure j when they have been THE CHURCH IN SARDIS. 129 gs. for If t,it a b© pet- THI8 L (aa ee as [will .ytin- t, con- crying " peace, pcacp," sudden destruction has como upon them, by some unexpected judgment. Therefore, careless sinner ; secure, unwatchful professor, who hast lost all thy vitality and vigilance, be apprehensive of this, and attend to the advice previously offered. Go not dreaming on until you awake in eternity. Nothing will awaken some men but the flames of hell themselves. Then, alas ! they will awake, and awake to all the horrors of their situation. Now, only, is the day of sal\\ation. All who desire to obtain the crown must cleave close to Jesus and to the means of grace. Be so])er, vigi- lant and steadfast, and thus be ready when the Lord shall call. w* I k 5^i ' , S'l- ''\\ * ? "!«r ^f. , 1 I DISCOURSE VII.— THE CHURCH IN SARDIS. TBI ALUOST UNEXAMPLED FIDELITT 09 THE &IINORITT— SPECIAL rSATURBS IN THEIR CHARACTER — ENCOURAGED BY PROMISES OF DISTINGUISHED HONORS AND FELICITY. Rbv. III. 4-6.—" Thou hast a few names even in Sardis which have not defiled their garments ; and they shall walk with me in white ; for they are worthy. He that overcometh, the same shall be clothed in white raiment ; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels. He that hath an ear, let him hear what the Spirit saith unto the churches." In the former discourse I have attempted to describe the general state of the church at Sardis. They are said to have had their works imperfect before God ; and to have had a name that they lived, and at the same time they were really dead. Both their ex- perience and practice were deficient. But in the deepest grief and sorrow there may be some consolation : in the worst state of things there may be something ameliorating. In this church, bad as its general state was, there were some who were worthy of commendation. And at this time I shall proceed to consider the state of the few who were exceptions to the generality. And concerning them, let us notice, I. The special features in the character of THE FEW WHO REMAINED FAITHFUL. The praise is restricted to one qualification, and that a negative one. They had not defiled their r n X t i !^ j|,.; |m ■a\: i I' -! 132 DISCOURSE VII. garments : Liil yot tlii.s iicnativo qualification mnsl in- clude many positive ones — faith, love, wiitcliiulness, firmness. Iliit Ictus endeavour to give in'omiiience to a few points which seem necessarily included in the description. 1st. It is a melancholy reflection that the majority had proved unfinthful, and that hwi few were left who had not defiled their garments. Tlie deviations were numerous. In some of the other churches there were tlefections in the minority of the mem- bers ; but in »^ardis the greater part had become cor- rupt. The ancient inhabitants of this city wero reproaclied for tht'ir voluptuous habits ; and perhaps they retained that character to the times of iSt. John. This might be the occasion of the expression, " even jn Sardis" — even in th;it corrupt i)lace, the least likely to find pmity, some have kept themselves pure. " Unspottcil in so foul a place, And innocently grieved." True religion is ]ial;Ie to deterioration in quality under any circumstances, and especially so in some peculiar cas(\s. A\'e se(> instances of this, in fact, in these epistles. There are many causes at work, all contributing to produce this result : and we see it in course of})rogress in the many imp(>rfections of pro- fessing Christians, even where they are sincere. There are but few eminent for piety — but few stars of the lirst magnil ude. Luther had remarked the rise and decline of many revivals of riligion; and began to see th(^ decline of that, of which he had bccu mudu uii euiiiient iussti'ument in iU cuiumcuce- "'^ THE CHURCH IN SARPIS. 133 mcnt and proi^ress ; and sorrowfully observed that "a revival of religion seldom continues above thirty years." This, however, is not to ])e taken as a gene- ral rule. A revival in religion will continue, not in proportion to the tumnltuous agitation on its surface, but according to the depth of its current. The way to promote the stability of a great revival is to do every thing in our jjower to promote entire sanctification, and that devotedness of life which it implies. Dead- ness to the world will be one of its results. 2nd. These declensions in religion arc more or less gradual. Among superficial declaimers there is a favorite dogma, that at the time of Constantino, all at once Christianity became corrupt, and the church turned into a den of thieves ; and that, prior to that period, all was spotless and pure — all excellence and perfec- tion. Such persons have imagined that the quotation St. Peter made from Moses was a description answer- able to the entire anass ; " Ye are a chosen genera- tion, a royal priesthood, a holy nation, a peculiar people." At first, immediately after the day of Pentecost, they did sustain that character. Then they con- timied steadfast in the A})ostles' doctrine, and in fel- lowship, and in breaking of bread, and in prayer. They had all things common : they daily received, the Lord's supper, and attended the public service. (Acts. ii. 41-4'5.) Great grace was ujwn them all (34, 35.) There are many descriptions and com- mendations which aflbrd evidences of the blessed state of things as existing at that time. A 134- DISCOURSE VII. ■ V i 9 .* '.n' I ; * nn^m But this state of things did not long continue, as it respects the body generally. We must certainly have overlooked the testimonies of the New Testa- ment, and of the early ecclesiastical historians, to form such an opinion. If the testimony of scrip- ture on the point were collected, we should begin to see, tliat much as we lament the evils of the present day, that we do not stand alone in our imperfect con- dition. Great defects and serious deviations soon fol- lowed a hnppy state of things. The fine gold soon became dim ; and the wme was speedily mingled with water. Ananias and Saphira designed to pass a cheat, even upon the Apostle, to exalt themselves, and at the same time to feed their cupidity. In this act they manifested the highest degree of selfish- ness and rashness. The Hebrew Christians showed partiality in distributing the daily supplies. The Greeks murmured and complained ; they not only showed discontent, but used words indicating such a state of mind, for there was a contention between the two parties. Unkind expressions, evil speaking, hard speeches and backbiting, were indulged in : and it appears the Apostles did not escape injurious impu- tation. Anger, strife, and contention, soon after this, sprung up in the church. Barnabas, on one occasion, in " a lit of anger," separated from his beloved friend and co-adjutor, Paul, — left his work, and returned home. At Corinth, there were schisms, heresies, ani- mosities and fierce and bitter contentions. And not only thus liir, but farther still, there were open, actucl and scandalous sins practised ; yea, even "such forni- cation as was not even named among the heathen." THE CHURCH IN SARDIS. 135 (1. Cor. V. 1.) The Apostle found it necessary to remind them, that neither adulterers, nor thieves, nor drunkards, could enter into the kingdom of God. In all the other Epistles of St. Paul there is sufficient proof that all were not immaculate, " for many," says he, " walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ ; whose end is destruction, whose God is their belly, and whose glory is in their shaiuc ; who mind earthly things," (Phil. iii. 18, 19.) By St. James' Epistle we learn that a faith without works filled the church. And by St. Peter we also learn there were some that brought in damnable heresies, even denying the Lord that bought them ; (2 Epis. ii. 1,) and many followed their pernicious ways. lie says, " they walk after the flesh, having eyes full of adultery, and that cannot cease from sin." Such was the state of things^ even under the pious, watchful, vigilant inspection of the Apostles them- selves, and the account given by the Head of the church himself, in these Epistles, is of nmch the same import. How aflecting the thought, that so many among mankind will be lost. There are but few in a Chris- tian congregation, who sit regularly under the min- istry of God's word, that will be saved — yea, not all in the Christian church itself. Thus we see that Christianity began to l)e cor- rupted very early, and was undoubtedly consider- ably corrupted long before Constantine, although its course was then accelerated. The text presents a picture of general deviations hi tlie day to which it f2 • r ■;ii' !] ^:i .^t^ J'.if;!'' !||| M 136 DISCOURSE vir. alludes, which had been gradually growing within the church. 3rd. It is possible, amidst almost universal defec- tion, to be faitliM. Enoch walked with God, when, perhaps, he found none to accompany him in the path. Of Noah it was said, " Thee only have I found righteous in this generation." Abraham persevered in i)iety, when, it appears, there was but little of true religion cither in the land he left, or in that to which he removed. Lot did not defile his garments in a land full of pol- lution, and the filthiness of the most filthy sins. Daniel, and his three friends, stood firm to God's truth, and persevered in his service when almost all had yielded either to the smiles or the frowns of the wicked. Elijali was not less faithful to God, although he mistakenly thought he was lelt alone in his alle- giance. And wlien millions in Israel had yielded to the seductions of Jezebel there were 7000 found who resisted all the pressure brought to bear upon them, and remained true to God's covenant. ?o also the few h^ardians, noticed here, resisted all the evil precepts and practices of the licentious Pagans around them, and the weakening elli^ct of the vacil- lating conduct of their lei low professors. Example i.s influential ; it is an abiding and unwearied kind of solicitation, which, like a continual dropping, is calculated to wenr down the firmest pur^jose. It is hard to escape pure ;\nd imcontaminated, in such cases, and requires much deep religious conviction and unflinching resolution ; yet it is possible. Some jxTsons make these very circumstnnces their pica 1 f THE CHURCH IN SARDIS. 137 for erring ; nay, they even allege, that notwithstand- ing their desire to act otherwise, yet they find it impossible. But, says the Jewish Legislator, " thou shalt not follow a multitude to do evil:" or, as the words may he rendered — a multitude of evil per- sons. The more common the sin is, the more impe- rative is the duty to use our utmost endeavors to shun it. It is related of Diogenes the Cynic, that one day when the people in crowds were coming out of the theatre, he w^as endeavoring to make his entrance with great difficulty ; being asked why he did so, he replied, " this is what 1 am endeavoring to do through my whole life," i. e., to act in opposition to the multitude. There will be difficulty in a course of action opi)Osed to the generality, and it will require vigorous exertion ; but that energy should be put forth. It is not right to plead difficulty, by way of palliation for deviations. 4th. Such examples of firmness are pleasing in the sight of God. To be true to the cause oC God, and to the church of Christ, in times of great temptation, when the greater part of the members swerve, implies princi- ple, cournge, fortitude, and a deep impression of the realities of eternity. Thus Milton draws a beautiful portraiture of Abdiel : he was "Faithful found Among tho fiiitliless, faithful only he." He was resolved — " To stand approved of God, though worlds Judged him perverse." r3 n i I 1 i'- i-' 1 u *' f\ \t t :,i!l";:i:i: ■Ml ':i 138 DISCOURSE VII. We have already introduced some other examples of firmness, and these have all had tokens of God's approbation. There is, perhaps, no sight on earth more pleasing to God, than to see a man in a difficult position, surrounded by strong temptations, reso- lutely struggling to overcome them. Some would, perhaps, say, I will have nothing to do with an imperfect church ; there are so many un- faithful, unworthy persons among them, that I will go to heaven alone, and without connexion with them. Then, if you are better than they, why not stay with them and try to mend them 1 If this is your char- acter you are ju&t the persons wanted, and our appeal to you is, not come with us, and we will do you good ; but stay with us, and do us good. And if you are so superior you ought to give better evidence of the higher order of grace you possess than to disobey the command of God. An imper- fect church is better than no church : and depend upon it, Christ will never commend you for acting contrary to his own institution. The faithful Sar- dians did not act in this manner. They still re- mained in connexion with the Christian church, although it was unfaithful. They knew God could bless them when they used the means of grace, and attended to the ordinances of the Gospel. Neither Luther nor Wesley left the churches with which they were connected, until they were shut out by the opposition of the authorities of these communi- ties. The finger of God clearly pointed out the way before they thought themselves authorized to depart. There is always something to be suspected in splits THE CHURCH IN SARDIS. 139 and divisions ; their authors may complain of corrup- tions in the church, but it is mostly a sign that there are corruptions in their own hearts. From the casual notices we have made of these excellent people, we shall be prepared to expect that their religious experience was of an exalted nature ; and so we find it in reality. We have, 5th. A figurative description of righteousness and holiness. They had not defiled their garments. Holiness was considered by the Hebrews as the garb of the soul. There are numerous representa- tions in the Scriptures to this efTect. Those who had on the wedding garment represent regenerated persons; those clothed in white robes before the throne were holy persons ; the fine linen, white and clean, is the righteousness of the saints ; the garments of praise denote the joyous state of the newly converted. When it is said, " put on thy beautiful garments, O Jerusalem," (Isa. xxxi. i.) there is a representation of the necessity of the church being clothed with holiness, and with every adorning grace ; and what is there more beautiful than holiness ! Here the Sardians are represented as not having defiled their garments, to show that they had maintained their integrity. They were a holy people. Evil actions were considered as spots and stains on their garments. Thus in Jude, ver. 23, " hating even the garments spotten by the flesh." Every deviation from the path of duty is as a spot and stain on a beautifully white and elegant garment. Per- sons of good taste could not endure such blemishes. 1^ i :! ?(•■, i; «r 11^ I'"- ! I», ■ ' 1^ ' : I )'■■.;, 1 5., I 11 ^ uo DISCOURSE vir. ■ti! ; ■I i.ii : M How careful we should be to avoid those moral spots, and defilements. It is an awful thing to sully and defile those garments which have gone through the cleansing process of the Holy Spirit, by the means of the blood of Christ. « He that defileth the tem- ple of God, him shall God destroy." It was a high comm .ndation that some had preserved themselves pure. These eminent persons had washed their robes, and had thus made them white in the blood of the Lamb. Thci/ are said to do it, because the faith which they exercise in Christ is a personal, volun- tary act. But they also acknowledge that Christ washes them, for they ascribe glory to him for it. (Rev. i. 5.) And they know that in the Divine arrangements the Holy Spirit is the sanctifier — the agent for accomplishing their sanctification. Their garments, thus washed, they had preserved clean, by watching, prayer, faith, and cleaving to Jesus. A contact with the sinful v/ays of the world would have defiled their garments ; but by a strict observance of the above practice, they maintained a holy and consistent walk — a spotless purity. Gill. Such persons arc in the way of final victory. " lie that overcometh shall be clothed in white rai- ment," They have overcome many things already : but still there are many things to overcome. The faithful saints are overcoming', they are going on conquering to conquer. Like a hero having glori- ously gained several victories, and proceeding to gain others. If they act on the principles by which they have hitherto been actuated they shall finally conquer. I THE CHURCH IN SARDIS. HI We notice, finally — II. Their reward. « They ouall walk with mo in white for they are worthy," &c. Their moral fitness for the reward is noticed. " They are worthy," — worthy to bo rewarded. Nothing is done in an arbitrary maiuior : nothing without just cause, either in punishment or reward. They were worthy in an evangelical sense. They were made meet for the reward. Their conduct was worthy of their profession. They were fuitlilul to the grace received, and acted up to its divine influences. Hence, 2nd. They shall walk with Christ in white. In some solemn investigations, where severe tests were applied, a white garment was given to those who stood the ordeal, as a token of that fact. Having been found pure by the investigation, they are proved to be worthy of such a token. It was the custom of the Sanhedrim, when they examined the candidates for the high-priesthood, il they judged the candidate worthy, to give him a white gar- ment ; if unqualified, he was sent out in monrning. It is said that in the primitive church, the worthy candidates for baptism were all clothed in white garments, previous to the administration of the rite. White robes are not only tokens of qualification, but also symbols of prosperity, felicity and joy. White robes were worn on occasions of festivals and rejoicings ; and sometimes in triiimi>hal proces- sions. Here, therefore, our Lord may intimate, " I will head a triumphal procession in which they shall join. They shall walk with me in white." ' ,i In, I. hi;' m It;. u' ''i'll •#"!i:,'l| t 7*- ill ftJ -. fit i!; 1-4-2 DISCOURSE VII. The words foreshow their glorification. The des- cription designates the happiness and the triumph of the dwellers in the heavenly Jerusalem. ^ird. The retention of his name in the record of life. The book of life is much spoken of in Scripture ; and the insertion and retention of the names of the faithfid in it. There may be a reference, 1 . To the Roman soldiery. There was a muster roll, and the names of these who were cashiered for misconduct were expunged from it. 2. To civil life. In states and cities those who obtained freedom were enrolled in the public regis- ters : this enrolment was their title to the privileges of citizens. They might forfeit this privilege by misconduct and so be struck off from the roll. 3. To the Jewish priests. "The great council of Israel sat, and judged the priests. If in a priest any vice was found they stripped ofi his white garment and clothed him in black, in which he wrapped himself, went out and departed ; and his name was erased. Those in whom no vice was found they clothed in white, and he took his part in the min- istry, among his brother priests." (Maddoth, fol. 31,) — Dr. Clarke in loc. 4. To the registers of the church. The names of those who were initiated into the church by baptism were registered in a book kept for that purpose. God is represented as registering those he acknow- ledges as genuine Christians : " they are writ- ten among the living." None but those whose names could be found on the genealogical tables THE CHURCH IN SARDIS. H3 were recognized as genuine Jews, as is evident from the transactions of the times of Neheraiah ; and none but those whose names God records in his book are recognized as genuine Christians. Ezekiel records respecting the false prophets, that " they shall not be in the assembly of my people, neither shall they be written in the writing of the house of Israel." (Chap. xiii. 9.) The great Head of the church engages to preserve in his register — the book of life, — the names of all those who, like faithful members of the church of Sardis, shall preserve their allegiance, in a corrupted and supine society, and shall persist in a faithful discharge of their Christian duties. He will own them as his fellow citizens before men and angels. " I will confess his name before my Father, and before his angels." This, heavenly Father, is one of my faithful brethren ; O ye holy angels honor this heir of glory ! On the contrary, David, personifying the Messiah, declares God's judgments on his enemies, and among the number, " Let them be blotted out of the book of the living, and not be written with the righteous." (Ps. Ixix. 28.) This must signify that the name may be blotted out. He who has once been regenerated, made holy and happy in the favour of God, and thus fitted for eternal life, for none else have their names written there, may fall from grace, lose God's favour, and be left to perish. It is sometimes thought, and said, that those who finally fall never had grace : but here persons who had grace, are spoken of as under the lia- h |i 1| ■ 1 lii: ,1" ■ ! , n I* '' 'i^ ! viHi 144 DISCOURSE VII. bility of being rejected. Let this teach us the neces- sity of an humble dependence upon God's constant watch fiihicss, and earnest prayer. From the whole subject let us learn, 1. No filthy person can enter heaven ; all sinners arc filthy and defiled, and if not washed must occu- py that place this Apostle assigns them. (Chap. xxi. 8 ; 27 ; xxii. 15.) Ye that are unclean, come and be washed ; the fountain stands open. And Jehovah is anxious to reason with you on the subject. (Isa. i. 16, 18.) 2. Backsliders must be re- washed, for they have again defiled their garments. O bewail your con- dition, and come afresh to the all cleansing fountain. 3. Believers ! be faithful. Set your face against sin, in whomsoever found. 4. May Christ of his mercy and grace bring us all to glory, honor, and immortality. Amen. :.!!• ■3' I i f i(,i 1! II l!l DISCOURSE VIII.— THE CHURCH IN PHILADELPHIA. COMMENDED AND ENCOURAGED. Rev. in. 1-13. — " Jlnd to the angel of the church in Philadel- phia ivrite : These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth ; and shutteth, and no man openeth ; I know thy works : behold^ I have set before thee an open door, and no man can shut it : for thou hast a little strength, and hast kept my wordy and hast not denied my name. Behold, I will make them of the synagogue of Satan ^ which say they are Jews, and are not, but do lie ; behold, I mil make them to come and worship before thy feet, and to know that I have loved thee. Because thou hast kept the vjord of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. Behold^ I come quickly : hold that fast which thou hast, that no man take thy crown. Him that overcometh will I make a pillar in the tem- ple of my God, and he shall go no more out : And I wx U write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God : and 1 will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches, Philadelphia was, in point of importance, the second city of Lydia, in Asia Minor. It derived its name from its founder, Attalia PliiIadelphus,kingof Pergamos. He was surnamed Philadelphus from his fraternal love. He flourished about 150 years B. C. and was contemporaneous with the immedi- ate successors of Alexander the Great, at the time when they were extending their conquests. His predecessors had entered into contest with them, and had maintained their independence. The Romans : 'jii ! N. 'in: I 146 DISCOURSE VIII. m ' . ill *^'!' i •';; i-'i ' i ii:l ?■■ • ■ '.'! tY' '■i H > . [ •■ ■' "I ' ^' i s'f' .1. .•J J-, li't •!l 4,5 ri iiU i!;l' ^ ' l( i' ■ -,^ ■ ■-; :i.'' , -i ■ji- ■ '' «■: '.' :ij ' ' ',' ! 'if h 1 -., 1 -V ( ] succeeded to his kingdom at the death of his succes- sor, B. C. 133, and consequently this city then fell under their jurisdiction. 1 he kingdom was consti- tuted a Roman Province, which was the relation it sustained in the time of St John. This city is situ- ated on a plain, at the foot of mount Timolus, and partly extends up the acclivity. Its site is 25 miles S. of Sardis, and 75 miles in a direction nearly S. of Smyrna. In the terrible earthquake, which happened in the reign of Tiberias, A. D. 17, and which produced such devastating effects in all that part of Asia, this city was, to a great extent, a sharer in its desolations ; but it continued to be a place of considerable impor- tance down to the Byzantine age. Such was its strength that it resisted the Turks the longest of all the cities of Asia. At length it was captured by Bajazet I. in A. D. 1392. From these particulars we conclude, that in St. John's time it was a flour- ishing city. Its present name is Allah-Shehr — " the city of God," or the High-town. Although at pre- sent meanly built, it is in a state of greater prosper- ity than almost any of the other places where the seven churches were located ; it is next to Smyrna in the number of resident Christians ; it contains from 15,000 to 20,000 inhabitants, of whom 1000 are professing Christians, principally of the Greek church : the remainder are Turks. It has 25 churches, a resident Bishop, and 20 inferior clergy. The attributes assumed by our Lord Jesus Christ, in addressing the Philadelphians,arc holiness, truth, and supreme power in the church j and each of these ) i i THE CHURCH IN PHILADELPHIA. 147 rrna lains 1000 reek 25 rcry rist, [nth, iicse are exactly adapted to their circumstances. He is holy and true, and will reject all pretenders to the claim of being his people. The Philadelphians had their atteution and efforts especially directed to this object. Christ here pronounces these pretenders to be of the synagogne of Satan, and declares thera to be liars in instituting a claim to be God's people. He signifies his approval of the holiness and truth- fulness of these his faithftd people, and sanctions their endeavors in exposing those pests to Christian- ity. He has the key of David ; and admits, or excludes from his church, irrespective of hereditary pretences. He openeth and no man shutteth, and shntteth and no man openeth : he admits and ex- cludes without any human intericxjnce. The Phil- adelphian church, it appears, had acted on these principles, and would not admit any one witnin its pale, or to any office or authority in it, without such qualifications as Christ would approve. And our Lord was so far satisfied with their conduct, that he signifies his purpose to strip the vain pretenders to ecclesiastical authority of their importance ; and to make them come and do homage to his decided adherents. This prediction was, in some degree, fulfilled in the troubles which shortly afterwards befel that locality ; but which will be fidfiUed to a wider extent before the triumphs of Christianity are completed. Notwithstanding these reproofs, there are yet some pretended churches who claim to have the keys j they boldly assume that no one can be admitted into tlie church of Christ except they administer tlio t r j j 1 1 t* : hi 1 '■ »•■'!.' ■ !'■' • ■ } 1' • , ■ i! ■'1 . i 1 :, :ii ;i ■ ! 1 ' i;[i .« 1! 1 Ik .■'.1 ;i i t i 1 1 V ■ .1; u II 1 1 ■j1 ■ 1 . 'i^'r t ^^1 US DISCOURSE VIII. rite of admission, and that no one has authority to administer the rite of admission except it be granted by themselves. Bnt here our Lord asserts that he has the keys in his hands, and that none can open and shut but himself and undoubtedly he will ere long prove such vain arrogators of Divine rights to be liars ; and, at the same time, manifest his approbation of these faithful servants who have endeavored to expose their dogmatism. The character of the seven churches is not very flattering, with two or three honorable exceptions. Smyrna and Philadelphia were the most distinguish- ed for faithfulness. We are now to consider the description of the latter of these eminent churches ; that l)y the light of their holy example, we may be guided to the path of holiness. Let us notice, I. The commendation bestowed upon their ex- cellencies. The riiilaclclphians, like the Smyrnians, are com- mended, without any mixture of censure. Let us not forget that this is the praise of an in- telligent observer : of him who knows the heart and its motives. " I know thy works " — the true char- aclcr of what is performed — the extent of tliine efforts — how much thou hast suffered — all thy de- sires after mc, and the efforts thou hast put forth to advance in tlie knowledge of Christ, and in the ex- perience of his grace — all the secret agonies thou hast felt. Our assurance of this liict should greatly en- coumge us in our struggles afler holiness. But let us come to the several particulars. 1st. Thou hast a little strength. MtaiAi^MMMiaV THE CHURCH IN PHILADELPHIA. 149 Docs our Lord mean little absolutely, or compara- tively ? We may suppose the former to be the thing he intended ; compared with other Christians, they appear to have had equal strength : they had power to do and to suffer the will of God. It had been put to the test and had been proved to be suf- ficient to answer the purpose of enduring the trial ; and they had acted nobly in their exertions in the cause of God. But, absolutely considered their strength, and the strength of any one, is small. But all the strength we may possess is nothing of ourselves ; *< without me ye can do nothing ;" " Bles- sed is; the man wliosc strength is in thee:" " Thou strcngthc VIC '^ ^"^e with strength in my soul ;" (Ps. Ixxxiv. 5 ; . ; ii. 8.) " Strengthened with might in the inner mnn ;" or, mightily strengthened in tlie soul. Yet, even a little strength is a blessing; and Christ dues not pass it by without notice ; and it sliould not bo overlooked, or undervalued by us. "If thou faint in the day of adversity thy strength is small." Small indeed, comparatively small! As in physical, so in spiritual things, our strength will increase l)y exercise, or it may be lessened l»y slothfulness. There is, therefore, a reason for praise when it is groat, and of censure when it is small. 2nd. Thou hast kept my word. The word of Christ is the true doctrine which ho taught, and the precepts which he enjoined. To keei> it is to hold it fast in all its integrity : to yield obedience to it. It will be no small blessedness to us if Christ shall one day jiidicinlly say to us, " Thou hast kept my word." Here thui, I! i' I I ■ P h I ■ i '1 1 ' 11 m:-" ^^1 i? ' 1 1 .. • r^.' / i! "ii ii 150 DISCOURSE vm. 1. This church was distinguished for holding true doctrine. All evangelical churches have, in the main, the truth of Christ's doctrine ; but they may have some little mixture of error, or may fail to ad- rait the whole truth. It is an incomparable blessing to have in the church of Christ the genuine, un- adulterated doctrines of the Gospel — the whole truth, and nothing but the'»truth. We cannot too rigidly adhere to the plain, and obvious sense of God's word. Every degree of distortion is wicked and dangerous. There are too many chimerical views in religion, and omissions of what God has plainly commanded are numerous and alarming. 2. They were equally distinguished for purity of practice. They lived according to the doctrine and the precepts. This is comprehended in the sense of keeping the word. It is possible to hold the truth in unrighteousness to be orthodox in doctrine but eratic in practice. But it is beautiful to see doctrine and practice coincide with each other, and mutually illustrate each other. This is especially the case when the doctrines in question are such as, in their practical development, expose their maintainers to persecutions, insults, and trials. Such was the case with the Philadelphians, hence our Lord terms it, " the word of my patience." (ver. 10.) In almost every period of the Christian church some of the most essential doctrines of the Gospel have been frowned upon. The maintainance of justification by faith ex- poses Luther, and afterwards Wesley, to much oppo- sition : and the doctrine of perfect love, or evangeli- cal Christian pr rfection, hns met with the same fate. THE CHURCH IN PHILADELPHIA. 151 There have been times, during the existence of Christianity, when no man could safely profess the Deity of Christ ; but it is an honor to hold fast every essential doctrine, especially in the midst of opposition. To the present time the doctrines taught by the venerable Founder of Methodism are as clear- ly, discriminately and faithfully preached, as they were in the commencement of the career of our body. May God give us grace to hold them fast : may we clearly apprehend them, joy fully experience them, and faithfully practice them. 3rd. Thou hast not denied my name. They confessed Christ at all hazards. They had peculiar temptations to deny the name of Christ in the time of persecution . They were brought into the heathen temples, and required to blaspheme that worthy name by which they were called, and to sac- rifice to the idol. But it appears those faithful pro- fessors boldly persisted in confessing Christ. This is much to their praise. We are called upon to confess our religion wherever we are. In doubtful company some persons would be ashamed that those present should know that they professed earnest Christianity. Some, we have seen, on being a little elevated in position, have been ashamed to associate with their former brethren, and have sought to worship with the fashionable ; but, says our Divine Master, " who- soever is ashamed of me, and of my words, in this wicked and adulterous generation, of him will I be ashamed before my holy angels." Some persons have a great reluctance to profess Christianity by an actual alliance with the church. They allege ;' I !i :)M I - ■ t ■ hi I *n 1: I , I < 1 1 1 ') I HI I III' ! 152 DISCOURSE VIII. that their responsibility would become too great j but can we engage to discharge any duty without res- ponsibility 1 and are we warranted to flinch from responsibility in a matter of the highest importance 1 We were never intended for isolation in any of the concerns of life ; it is a contradiction to our whole nature, and, in spiritual matters, the estrangement produces a deeper injury. Were there any Chris- tians at Philadelphia, or in any place where there was a primitive church, and yet such Christians live without being members of the church 1 This church, it appears, was faithful in doctrine, experience, practice, and profession ; and this em- braces the whole of Christianity. Let us notice, II. The blessings granted in consideratioji OF this faithfulness. The promises to each church are adapted to some- thing in their state and circumstances ; this may be specially remarked in relation to this church. God never permits us to do or suffer any thing for him without ample remuneration. The members of this church were fully compensated for their faithfulness. Jst. They had set before them an open door. In metaphorical language a door is any way of entrance which affords facilities for the accomplish- ment of a given object. An open door signifies an entrance freed from all impediments. The words were applicable to them ; 1. Individually. Nothing should stop their pro- gress in higher spiritual attainments, many things may interfere, but (lod can by providential inter- positions, and by spiritual aitis, iiicilitatc our progress, iir THE CHURCH IN PHILADELPHIA. 153 S and remove all impediments. What is Satan's power] It lies only in temptation and persecution, not in coercion 1 What is the world ? It can only en- tice or frown, it cannot force. 2. Combinedly. He will increase their oppor- tunities of doing good ; enlarge their sphere of usefulness, and will remove • '\ obstructions ov^- of the way. Plans of u uln- which they m^y devise, shall not be counteracted, but shall have a successful issue. Christ, by his providence, opens the door into any useful work. Every individual, how- soever small his talent, or howsoever limited his opportunity, may find something in which he may be usefully employed. Each one may do something for God. They were to be successful in stripping pretenders of their false assumptions, andincausin them to submit to the truth. " Behold I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie ; behold I will make them to come and worship before thy feet, and to know that I have loved thee." The Jews were the enemies of true Christians ; and our Lord says they were not truly Jews, and he would cause them to see the hand of the Lord with his church, so as to bring them to submission, and to an acknowledge- ment of the Lord Jesus Christ as the Messiah, sent of God. God always blesses a faithful church with great usefulness. Most churches, which have been esta- blished in sincerity, and which arc faithful to their calling, have their 7}iisswn. There are scenes of labor into which Divine providence leads ihcm. a ■(i I*' ■ i W ill ■ i iiij! 1 .; f .r.:i| 'i 154» DISCOURSE VIII. Some of the churches of the present day have their labors directed to'the Jews ; others to the Armenians, and to the ancient and languishing churches of the East ; others, again, are directed to China, and to other particiilar objects and spheres of labor. The mission of the Wesleyans was, in the first instance, to the masses, and to the revival of all other churches. These objects she has been steadily and successfully pursuing, arid to a considerable extent has accom- plished her object. Not losing sight of our original ' calling, now we are providentially directed to regions beyond the British empire and her colonies. The several branches of this church are encircling the world with their mission stations. Some churches have their distmct testimony ; thus the reformers had to deliver a testimony, and protest against Popish errors. Some of the Seces- sion churches of Scotland see it to be their special duty to protest against the interference of the civil authorities in ecclesiastical matters, and to strongly uphold the Divine Headship of the Redeemer in his church. The testimony of our church has been the direct witness of the Holy Spirit to our pardon and acceptance, on the exercise of faith in the atonement and satisfaction of Christ ; and to the doctrine of a full salvation from sin by the blood of Christ. This mission and this testimony , Mr. Wesley thought, might be executed without his separation from the church into which he was ordain- ed a minister. And these objects were prosecuted in that connexion until he, and more especially we after him, have had those doors gradually shn* THE CHURCH IN PHILADELPHIA. 155 lain- bted we against us. Since then our church has entered those open doors, and has proceeded in that course, spe- cially directed by a divine and gracious providence. 2nd. Christ acknowledged them before their enemies. He engaged to give them such tokens of his ap- probation as that their enemies should distinctly per- ceive that their Divine Master was with them, and that he loved them ; and to cause them to acknow- ledge and reverence his own people. The hand at the Lord was to be distinctly seen in the Divine presence with them, and theii consequent spiritual power. Perhaps, also, special interpositions of di- vine providence were exercised in their behalf. 3rd. In preservation from trial. First, he would grant them great support in their trials : and because they were patient and faithful in trials, he would engage to preserve them from further trials. This is often the case. Abraham, having been fully tested, does not appear to have had any further trials. The faithfid are often hid from those trials which fall, with unmitigated force, upon the unfaithful. But, it appears from the text, that there was a spe- cial trial about to fall upon all the world, i. e., upon all the Roman empire, called " the hour of tempta- tion," (ver. X.) and from this they had a promise of preservation, because they had kept the word of Christ's patience. This happened under the Empe- ror Trajan. In the general infliction of its evil the keen edge was to be dulled, as far as it could affect the Philadelphian Church. ■'■!:!:iii;: 156 DISCOURSE VIII. It , V • i I m^ 1)' ' I! ; ;*iSi' 4lli. lie will promote their stability and perma- nence. " Him tliut ovcrcometli will I make a pillar in the temple of my God, and he shall go out no more." Jnthe 7th chap, of the 1st Book of Kings there is an account of lliram making two pillars in the house of God, of his setting them up, and naming them Jacliin and Boaz. JachLi signifies, " It shall be established," and Boaz signifies, "In it is strength." This man was tilled with wisdom, and that wisdom might npply not barely to the construction of his work, but perhaps was also evinced in the names he bestowed upon thes«i pillars. It might be a prophe- tic inspiration, by which he emblematized the char- acteristics of the spiritual church. This we may specially premise, inasmuch as Christ most probably here alludes to the circumstance. St. Paul, James, Cephas and John, were as pillars in the primitive church. The promise evidently expresses what should be the condition of these faithful people of God — they shall be establi&hed and shall be strong. They shall be strong and permanent supporters of the cause of God. Stability is a great qualification for useful- ness. " Unstable as water thou shalt not excel." Un- stable persons are sometimes for God, and sometimes for the world : and when they are for God, you will find them at different times associated with some half dozen various churches. 5th. He will have the name of God inscribed upon him. " I will write upon him the name of my God." He shall be labelled, or have an inscription impressed upon him. That inscription was to be " the name of God" — ^( the new name" — ^'^ the name of the THE CHURCH IN PHILADELPHIA. 157 city of Jerusalem." That impression was probably to be shown in the character, or in the outward manifestation of a heavenly disposition. Labelling was the affixing of a mark signifying property : believers are God's property, and the mark designates them as such — the intention^ or j)urpnse for which a thing is to be employed : believers are consecrated to God's service. Thev shall be marked as my property ; their high destination shall be render- ed conspicuous. They are intended to have a place in the heavenly Jerusalem. They are consecrated to my service and shall be my devoted, faithful, useful people. Upon the forehead of the High-Priest was an inscription, " Holiness to the Lord," signifying he was consecrated to God's holy service. So the Christian is ever to remember his high designation to be holy, and to promote holiness. " Thou shalt put ray name upon the children of Israel." " 1 will," says Christ, " write upon him my new name." Wnat is that] Almost every name had been assumed by him already in his addresses to St. John, and to the churches. In Chap. xix. ver. 11-16, Christ is prominently exhibited as seated on a white horse, caparisoned as a man of war : his name is there called " The word of God ." He was to smite the nations, and then to rule them ; or to subdue them with vigour. And there was on his vesture, and on his thigh — on conspicuous parts of his person, a name written — " King of kings and Lord of lords." The whole description is one aj)- plicable to a manifestation of the conquering Son of God, through his atonement. It contains the ideas 1 Mi Vi ■ h I *tt 158 DISCOURSE VIII. of Conquerors and Rulers. It expresses dignity, honour and dominion. His conquering people are badged with some name, as designed to share glory with him. The faithful Christian says, " The glorious crown of righteousness To me reached out I view ; Conqueror through him I soon shall seize, And wear it as my due." Encouraging his people to steadfastness, he says, " Behold I come quickly" — thou wilt not have long to endure ; therefore, " hold fast that which thou hast, that no man take thy crown." All our trials will be short, and then inexpressible glory. •-t 160 DISCOURSE IX. habitants, and in course of time drove the remainder of its inhabitants entirely to abandon the spot. It is now utterly ruined and deserted, and is called by the Turks Eski-hassar, or Old Castle. Of course we should expect that the chiurch has been abhorrently cast out by Christ ; and the fact accords with this expectation. There is not a Chris- tian on the spot. A Christian church was early formed in this place. St. Paul addressed an Epistle to them, and directed that the Epistle to the Ephesians should be read to them. From this circumstance we might suppose that they were similar in state and character, i.r.y at that time, in a good and prosperous 'condition ; but it appears that they both declined in the same direction. The Ephesians " left their first love ;" they had ceased to be warm and glowing in their devotion and services ; and the Laodiceans were also cool, or lukewarm. The church in Sardis was also too much like them, for they were in a state of inanition and dormancy. In addressing this church our Lord styles himself the Amen — the Faithful and True Witness — the beginning of the creation of God ; all which terms ap[)ear to afford a hint of the necessity of stability and firnniess, and a reproof for the contrary. The Amen, immediately interpreted by the True and Faithful Witness, is he who is continually attest- ing the truth of all that has been revealed to you ; and confirming the certainty of all that he V '^ pro- mised you. There is an Amen in heaven, evinced ill Christ's wounds and blood, presented before the THE CHURCH IN LAODICEA. 161 [bility True Ittcst- you ; 1} pro- Inced the Father, to all he has done in redemption, and offered to man here on earth in consequence of it. This word is properly an adjective, or one which denotes a quality ; in this form it signifies firm and true. In Isaiah, Ixv. 16, Jehovah is styled the God of Amen ; our English version renders it the God of truth. The word is generally used adverbially, i. e.y expressive of the manner, or circumstances of the thing, the same as verily , truly , certainly. It is used at the end of a sentence, or prayer, to confirm the truth of the assertion, and to desire the fulfilment of the petition. When the priest repeated the words of the covenant? or of an imprecation, and when the people added Amen, they bound themselves by the oath, and en- gaged themselves to the obligation of it. The beginning of the creation of God. — The Author, ' Head, and Ruler of the creation of God. How far does this description apply to the state of this church 1 It appears that there is something specially suited to Jit* I am the True and Faithful Witness : I am firm, unchangeable, and unalterable. I am the Author of all things, at the head of all things, and I control all things. Their state was one of unsettled ness — neither one thing nor another. He was steadfiist and unalterable, always exact in decision, and purpose. Thy conduct shall lie dealt with according to its merits. The titles remind them that he was faithful and true in granting all he had promised ; for all the promises of God in him aro yea, and in him amen, unto the glory of God by vs. In this spirit, says the Apostle Paul, 1 guided myself in my preaching an^l movcmonts ; o3 162 DISCOURSE IX. 'I ■■t,' :!(' '. ! I so conduct myself that there should be no yea, yea, and nay, nay, in my purposes ; and our Lord signifies that as he was ever true, faithful and stead- fast, in all his provisions and dealings, they ought not to have manifested such wavering conduct, and such want of firm purpose. It is contrary to my character as your great Exampler. He reminds them, also, that he is the same in his requirements, and will surely deal with them as he has dealt with all other persons under like circumstances. " The Head of the church speaks to it with serious and earnest intent, and calls for deliberate atten- tion. " He that hath ears to hear, let him hear what the spirit saith to the churches." The ancient Heathen used to go to consult their oracles — the Jews to the High Priest, that he might consult the Urim and Thummin, to know God\s will. Here the Spirit, the true and infallible oracle, speaks ; and any one who wishes to be guided aright will surely attend to this infallible voice, in this Epistle the Holy Spirit points out errors it is essential for us all to avoid — directs to duties incumbent on all to per- form — gives instructions necessary for all to know. To a Christian there is a special interest in the circumstances of this church. In almost every other church there is something to commend, as well as to censure. But, it seems, when a church is sun- ken in a state of lukt warmness, there is nothing at all commcmlahlc: it is pure, unmitigated evil; a blight which \vithers every flower in the fair para- dise. They might possibly possess pure forms of worship, and have the true doctrines of the Gospel THE CHURCH IN LAODICEA. 163 yea, Lord tead- mglit , and a my ninds lents, twith lerious atten- r what ncient s— the mlt the re the ; and surely Itle the us all per- know. in the every ,s well lis sun- \ing at ivil; a para- ms of [Gospel faithfully preached among them : but yet Jesiv Christ would not commend them. All is as a stink in his nostrils without the warmth and fervor of heavenly love. In the Epistle to the Laodiceans there are several distinct particulars, so specific as to demand separate notice and attention. There is — their state exactly delineated — a special effort to arouse them from it — the enforcemert of a true expression of a return to correct feelings — and a statement of the blessed con- sequences of that conduct. Each of these particu- lars will furnish us with a topic for discussion and improvement. The remainder of this discourse will be occupied with the first of these items. We will proceed then to notice — I. The deplorable state of the Laodicean Church. It was " neither cold nor hot" but lukewarm. Thero is heat in love, producing the fervor of zeal. " The love of Christ constraincth us." " Its coals are as the coals of juniper ; many waters cannot quench love." A state of coldness is a state of unconcern. The great things of eternity, in which all are so deeply interested, seem to have but little effect. It is discovered by love of ease, hatred to the cross, want of earnestness, and by a dislike to fervent zeal. This state is, 1st. A state of indifference and indolence. Religion is cither true ox false. Which of these is fact, is the lirst question which ought to engago the mind of a human being. \£ false yii is worth nothing J if it is worthless, it does not command K '■ ■■'•SI p p S ;"> 1 1 1 ' H r? i I) ',1 • i-i 164 DISCOURSE IX. o-s: serious concern ; but if tntCf it is a tremendous truth — it is worth every thing. If religion is false, reject it with scorn : be cold, and indifferent : trifle with it. But, if true, give it your best attention : give all diligence to make your calling and election sure. Nevertheless there are some persons who believe religion to be true, but who are yet lukewarm. It does not produce an entire absorption ; they carinot be persuaded to reject it altogether, yet they regard it with great indifference. To such we would say, on your own admissions, religion is everything ; it is happiness ; it will elevate the soul ; it will secure its safety. Therefore, embrace it, pursue it, agonize for it ; be in earnest to possess it, and act according to your conviction To be indifferent here is the ut- most absurdity — the highest folly. But, as it respects most men, they believe in the Being of a God ; but how do they regard His char- acter ? They believe in heaven and hell, and yet act as though neither were objects of importance : or, as if neither ought to influence their conduct. They believe they have an immortal soul of more value than thousands of worlds, and yet care more for a trifling portion of this world — more for the body, — than for it- Lay up a heap of treasure before a miser, and tell him that for a limited space he may carry away as much as he choses to gather ; and do you imagine he would be idle 1 Yet here are inestima- ble riches, " than gold and pearls more precious far" — riches for eternity ; but men who profess to appre- hend their value scarcely lay hold of any fraction. THE CHURCH IN LAODICEA. 165 ous old, e it rour ieve . It ilnot gard .say, ;itis re its zefor ingto tie ut- ippre- iction. Place honours at the disposal of the ambitions, and they would decorate themselves with a liberal hand ; but the highest and most unfading honours and glories are neglected, and the lukewarm remain in vokmtary degradation. But why are they indifferent and indolent 1 Are they rich 1 full ? Do they possess a sufficient store ? Alas no, for they are 2nd. In a state of destitution. What a catalogue of particulars in which this destitution consists, is given in the text. The per- sons described were — 1. Wretched. The word signifies, the strength worn — the person exhausted and haggard — such as arises from hard labor, famine, or scarcity. These people had not fed on Christ ; they had not partaken of the fatness of the house of God. 2. Miserable. The word signifies most deplorable. How can such persons be happy 1 To behold them is to pity and commiserate them, for they are in a most deplorable state. 3. Poor. They are really destitute, unsiipplied. They have no riches of grace in the soul ; they are not rich in faith or hope ; they are destitute of the favour of God, of his image, and of the enjoyment of God. 4. Blind. They do not possess any spiritual vision, or per- ceptions ; they discover no excellency in Christ, and no beauties in holiness.* How anxious was the m 166 DISCOURSE IX. M \['f\ tK "in hi ' h t ■'ill 3« .' Apostle Paul that Christians might see and appre- hend the amazing provisions of the Gospel. 5. Naked. To complete the wretchedness they have no cover- ing. They are destitute of the wedding garment, and have not the " linen white and clean, which is the righteousness of the saints. They have not those beautiful garments with which the church is ex- horted to adorn herself. Picture to yourself, literally, such an object. See a being, despicable in appearance, covered with tat- ters, or rather, whose tatters do not cover him ; blind withal, and wandering about, stumbling over every intervening object, and falling into every pit which is on the path he pursues. In addition, this poor creature is destitute of support, pining with hun- ger j and has notliing with which to procure a sup- ply. His strength exhausted, and he is miserably haggard in appearance. How deplorable the state of such an individual ! What an object of pity ! how he cries for help ! and yet such is the true picture of the spiritual condition of the individuals here described. If we were to meet with a description of a state of indolence and ease, we should suppose its subjects were in the enjoyment of plenty. And if we were to see a description of wretchedness and want, we should suppose its subjects were all anxiety and dejectedness, or that they were constantly cry- ing for help and succor. But here we see that those in' the latter position assume the condition of the former, for the Laodicean state, THE CHURCH IN LAODICEA. 167 3rd. Is a state of arrogance and spiritual pride. They were satisfied with themselves, and felt no need of faith, or of higher attainments. They went on in easy indolence, without any vivid attention to the Spirit of God. They affirmed they were rich, and increased with goods, and had need of nothing. They boasted of great attainments and possessions ; and were ignorant of their real destitution. Does it not almost surpass belief that persons so empty could fancy themselves so replenished. How could a person, so destitute as this descrij)tion under- stood literally, implies, fancy himself possessed of a large estate, and overflowing coffers ] He could not, if he possesed his reason ; some individuals, who have lost their reason, have fancied themselves princes, and, although confined in a mad-house, have thought they dwelt in a palace ; although sur- rounded by keepers, have imagined they were at- tended by lieges. The cause of tlv3 misjudgment of those under our notice is easily accounted fur on the score of spirituol dehmon. The God of this world had blinded their minds. All this may be from one or other of two entirely difl[erent causes, under the control of Satan's influ- ence. 1st. From Pharisaism. The Jews, in the worst period of their history, cried, " The temple of the Lord are we." The Phar- isee, in the temple, boasted of many good things ; but he was a guilty sinner, unjustified. Of the two worshippers who stood there, the Publican rnly went down to his house justified. Many persons, I,';, 'HI fi! 168 DISCOURSE IX. m :i m 1 .1 .;'iri : II! : who boast of their goodness, have no faith, no justi- fication, and, therefore, no righteousness. 2nd. From Antinomianism. These boast, I once experienced religion, and therefore am safe ; I thank God he has given me to see, I must be accepted in Christ. Such persons have a notional faith, and a supposed imputed righteousness, in a false sense. I am complete in Christ, they will maintain, and because he was meek, humble, patient, holy, it is all imputed to me, and I am thus accounted righteous in him, although I have nothing of the kind in myself. But, saitli the Faithful and True Witness, I know thy works, I know exactly what is their real nature ; and I "will deal with thee accordingly ; and he plainly states what he would do. Let us, for our own advantage, distinctly notice, II. The treatment threatened. " I will spue thee out of my mouth" — I will nauseate thee — I will reject thee or cast thee away. 1st. The Head of the church has a strong hatred to lukewarmness. 1. It is abhorrent to his feelings. It is as though Christ said to the Laodicean church, " Thy indifference is disagreeable to me — as disagreeable as lukewarm water taken into the mouth of one panting after the cooling stream. — 1 wish thou wouldst deterijiine one way or an- other 5 for any state would better accord with my feelings than this one. I can almost look with more satisfaction on the man who has brought him- self to suppose there is no God, and no truth in reli- 'tli THE CHURCH IN LAODICEA. 1^9 gion, than on one who, professing to believe all the reality and importance of religion, yet acts as though they were merely trivial matters." 2. It is abhorrent to his character. It is honest in a man, who does not believe the truth of religion, to be indifferent concerning it ; but for one firmly to believe it, in all its tremendous importance, and still to act with indifference in re- ference to it, is out of all character, and hateful to me as the true and faithful witness. The Lord pre- fers consistency and honesty to the reverse. A man who acts up to principles, whatever they may be, is more honest and upright, than one who holds even that which is truth, in unrighteousness. Hence, here the Redeemer says, " I would thou wert either cold or hot ; but would rather that even thou wert cold than lukewarm." " Woe to him that is at ease in Zion." Woe indeed to the man who can be easy, who will not be in earnest, when the sal- vation of his own soul, and the souls of others, is in- volved ; who will not endeavor to snatch sinners from endless ruin. 3. It is abhorrent to his goodness. There is more hope of the recovery of one utterly cold, without any thought or profession of religion, than there is of one who is lukewarm ; and conse- quently the Divine Saviour expresses a stronger disapprobation against the one state than against the other. 2nd. He will cast off the lukewarm from his fa- vour and protection. He will eject from his presence such persons, like m Eii! 170 DISCOURSE IX. H 1 '4 I f Bil one ejecting lukewarm water from his mouth ; and then they have no share in his regards or sympathies. The enjoyment i>l" the favour of God is the greatest blessing on eartli ; it is next to the blessedness of heaven ; and consequently, the loss of the conscious favour of God is the greatest loss any man can sus- tain. If God is not for us he is against us, and with- holds his grace and blessedness. Such persons ought to be cast out of the church, not only because they have ptfc^feited all title to membership, but because they will have a deaden- ing, a withering, and a contaminating influence upon others. 3rd. lie will cast off the lukewarm from all par- ticipation in his eternal reward. This is but the carryii^g out of the uttered threat- ening ; for if God abstracts his favour, grace, and blessings, he will drive such from his presence and glory. They may cry, Lord! Lord! hast thou not been on terms of intniacy with us? But he will say. Depart ! I know you not ! I do not acknowledge you! But he does not so cast off in this world, as to be unwilling to recci-ve the delinquent, when he alters his c .urse ; and he will still use means to promote such an end. He here tenders his advice, and we are next to consider, III. The counsel aih'REssed to them. "I counsel thee to buy," &c. In a figinfative manner he invites the fallen J^aodiceans to endea- vor to obtain the highest gifts, to gain the state and bl ssings they had lost. THE CHURCH IN LAODICEA. 171 1st. Genuine gold — tried gold, not spurious. — Real blessings, not imaginary, as was at present their case. Faith is thus spoken of by St. Peter: (1 Pet. 1.7.) "That the trial of your faith, being much more precious than of gold thr.t perisheth, though it be tried with fire, might be found unto praise, and honor, and glory, at the appearing of Jesus Christ." The day of the Lord shall declare the nature of every man's work of faith, what it is, for it shall then be tried by fire, or by a severe test. Let us get a genuine faith, and let us test it before hand, to know that it is genuine. As gold procures any thing valuable, and is itself the standard of value, so faith is pre- cious, and obtains for us every spiritual blessing. St. Paul prays that God would work in us all the good pleasure of his goodness, and the work of faith with power — a powerful faith is the instrument of procuring all the rest. — The sum of this advice is, " have faith in God," — exercise what you have. 2nd. White raiment. According to former expla- nations on the terms robes, raiment, &c., holiness is here meant. Christ is intent oh the holiness of his people. It follows, in this place, appropriately after faith. The Apostle, speaking of this process in the instance of Gentile believers, says, " Purifying your hearts by faith," — ^" Sanctified by faith in Christ Jesus." Let us, then, come to the fountain : " wash you : make you clean," " Sink into the purple flood, Rise to all the life of God." 3rd. Eye-salve. To take away the film, and all impediments to seeing. So everything which inter- 172 DISCOURSE IX. Ir r! IM b ■;■! I J^ ; 1 1:;- 1! f ?l: •^, J If ■■ i'i If^ 'III ji cepts the light of the Gospel from reaching our spirit- ual perceptions is to be removed, by means adapted to effect the purpose, that the glorious provisions of salvation, when presented by the Gospel, may make their due impression. This end will be answered by admitting and improving the influences of the Holy Spirit. By his divine light we may discover every impediment to improvement in grace, and by his power make strenuous efforts to subdue sin and error. Then we shall have proper sentiments and right judgments of the things of God, according to their just value. Thus the Apostle Paul regarded the matter, " The eyes of your understanding being en- lightened ; that ye may know what is the hope of his calling, and what the rich^ of the glory of his inher- ita nee in the saints ; and what is the exceeding great- ness of his power to usward who believe." (Eph. i. 18, 19.) " That ye may approve things that are ex- cellent ; that ye may be sincere and without offence till the day of Christ ; being filled with the fruits of righteousness." (Phil. i. 10, 11.) How is it that the deep things of God are so constantly presented to us by the Gospel, and we are so little affected by them 1 There is some evil, or disease in the eye : our spiritual perceptions are not quickened, and thus we receive inadequate impressions. Let there then be no impediment to the reception of Divine truth and the teaching of the Holy Spirit. Let all pride, selfishness, and evil desire be purged away, that we may be led by the blessed Spirit into all truth, and be able to discern our excellent privileges and bless- ings ; and thus be enspirited to grasp then.. I ' ' '■ ■'■'I. THE CHURCH IN LAODICEA. 173 These counsels were exactly suitable to the per- sons to whom they were directed ; and there are numbers in our times who need them, and who ought to derive important advantages from them. Howsoever far a person may depart from Christ, yet He hates putting away, and uses means to bring the wanderer back, as we shall perceive by the sequel. Let us hear what the Spirit says to this church, and arouse ourselves, that we may become truly rich, and prosperous. Amen. ft 'V'^ I f. /li ff r I i !' r- ^' ,^ i'. ¥ iJ y 1*1 ' f i • i^h: I- ' Si' ■ f ■ ■ a l^r^ M llilt! i iii (iiiii DISCOURSE X.-THE CHURCH IN LAODICEA. A SPECIAL EFFORT PUT FORTO TO AROUSE THEU FBOM THEIB AWFUL STATB OP INDIFFERENCE. Rev. in. 20. — "Behold I stand at the door, and knock: if any man hear my voice, and open the door, I wUl come into him, and will sup with him, and he with me." Having, in the last discourse, described the sad state of the Laodicean church, we now come to notice the special effort to arouse them from that dormant condition. In the conduct of arguments, sometimes a cause is put after an effect, and then it assigns the reason for the production of tlie effect. This is the case in this Epistle : Christ culls upon the Lacdiceans to manifest zeal and repentance, and proceeds to show the means he will employ to bring them to that state. But we may, with propriety, reverse that order, and first consider the cause. The Divine Being is benevolent, and would not have any perish. He nsks the children of men, " Why will ye die ?" He is determined they shall not perish for the lack of means on his part to arouse them. The text notices a sjiecial effort to arouse the Laodiceans from that lethargic condition into which they had sunk. Those whom he loves, ho rebukes, and chastens: "O! Epliraim, how shall I give thee up! I will make a powerful effort for thy salvatioi^. I will take up my position against m 176 DISCOURSE X. > m hJI I h i 182 DISCOURSE X. vibrate through every corner of the dwelling. Ex- cusc lis if we knock rudely. The word is profitable for reproof and correction ; we must sharply reprove the sinner, and correct his evil ways. Awake thou that sleepest ; hell is enkindled around thee ; another step, perhaps, and thou art damned ; another breath, perhaps, and thou wilt begin endless wailings. 2nd. He tries mercies. Merci . s demonstrate God's goodness, and show how worthy he is of our love and service ; they ought to soften the heart, and lead to repentance and devotedness to God. This is God's design in bes- towing them. He would never use harsh means if those of a mild character were efficacious. But if not, then ; 3rd. He inflicts judgments. He employs penal or afflictive evil. He is intent on our salvation by some means. If we are not softened by mercies, or not melted by love : if good- ness lead us not to repentance, then we cannot be surprised if judgments should follow. Can you be surprised if you have stroke upon stroke? God takes away the desire of your eyes — the wife of your bosom — but no repentance ! Then the darling child is torn from your embrace. Still no repen- tance, but, on the contrary, hard thoughts of God ! Then, by some dispensation of providence you are stripped of your wealth and property ; or laid upon a bed of sickness, and yea are visited with strong pain, and are brought to the gate of death itself. Happy if, under these circumstances, you do not utter hard speeches, but turu to him who smiteth you. !^ THE CHURCH IN LAODICEA. 183 Even all this severe discipline would be better than to be suffered to go down quick in^ hell. God knocks, and calls, and has long been doing so. Do you hear his voice 1 Will not these means excite attention 1 although many resist, yet many an obdurate heart has been subdued by methods of this nature. The experience of m.any of God's people, when uttered, commences with this acknow- ledgment, " I was chosen in the furnace of affliction." But, alas, these efforts often prove ineffectual, and many, after all, remain impenitent ! and thus after their hard and impenitent heart treasure up wrath against the day of wrath, and revelation of the righteous judgment of God. It is a lamentable fact, that some will not be alarmed until actually they fall into hell. This remark will introduce us to our next observation. III. The implied refusal op admittance. The door is shut and secured. " If any man open the door." The impenitent sinner keeps the Lord of glory knocking, and does not open the door. What is it that excludes him ? The door is barred ; 1st. By ignorance. This was evidently the case with the Laodiccans as the former part of our Lord's address positively declares. They affirmed they needed nothing, and, therefore, sought for nothing. Poverty of spirit alone leads to mourning and seeking. He that is wilfully and resolutely ignorant of his destitution, want and danger, will never make application to the Saviour for relief. 2nd. By prejudice. h2 184 DISCOURSE X. I: > ■^' iii ,!:i ii ; ■ ,&\ t Tlic powerful effect of proiudicG in influencing tlie mind, and in preventing a right judgment, is well known. The veil is on the heart, and, there- fore, there is a feeling of rcpnu lance and antiprilLy ngainst religion, which results in a violent opposition to it. The door is not only kept closed, but a cry is issued of, " away with him," " or, depart from lis : we do not desire the knowledge of thy ways." 3rd. J3y pride and self will. The pride of 111 human heart is such that it is ever looking for distinction and honor: and the prtiud think they wiJl lose all esteem, rank, honor, and station, if tluy become earnest Christians. In the days of our Lord many believed in Christ, that is, thoy saw his claims to the jMessiahship were well established ; bat did not confess him for fear of the Pharisees, lest they should he put out of the syna- gogue, for they loved t lie praise of men more than the praise of God, an.! consequently they resolved against being the discipJ'^s of Christ. Ah ! here is the point ; the fjxshioutAbie will not invite you to their assem- blies — their fetisis S And you love the praise of men more than the praise cf God. You cannot endure it — so you refuse the Saviour, and bow in submis- sion to your fellow mortal. If it were known that Christ came in at your door, or if you were heard to pray to him, the fashionable part of society would never acknowledge you. 4th. By carnality and the love cf the world. This is a stubborn l^andiance. This Achan in the camp has ojten made Israel turn back in the day of battle. The world is a fit oliject for a carnal mind THE CHURCH IN LAODICEA. 185 encing lent, is , there- tipalLy position, t a cry rom us : rs." hat it is and the ;, honor, ans. In list, that '■ere well IV of the he syna- than the I against le point ; r assem- e of men It endure suhmis- iwn that e heard ;y would Iria. In in the |c clay of il mind which hates God and all godliness. Ye cannot serve two masters — Cod and Mammon. You will, and must, hold to one and reject the other. If you wor- ship Mammon, Clirist will be excluded. 5th. By self- righteousness. The Scribes and Pharisees rejected the counsel of God against themselves; they justifiod them- selves, and did not see their need olbeinii , i.>lified by Christ. The Pharisee went from the . >1 (3 with- out approaching, or appealing to Clirisf 1 went home Without justification. They that be whole need not a physician, but only they that be sick. The sick will say, come Lord and heal me : the whole, or self-righteous will reject him. 6th. By unbelief. Every sinner is an unbeliever. Sinners do not believe the danger of rejecting Christ, nor the bles- sedness of receiving him. While Christ is weeping, because they are standing on the pivot of destruc- tion, they are full of hilarity, mirth, and enjoyment. Alas ! they will not believe how near they may be to destruction. Did they really believe all this they would flee to Christ and gladly accept his proffered salvation. Any one of the above mentioned evils interposing, or all of them together, serve as bars to the door of the heart, and the deluded transgressor refuses en- trance to the waiting Saviour. If Christ ever does enter, we must open the door ; he docs not force an entrance. Religion, and the service of God is a free will offering ; we are soli- ii3 m ^. IMAGE EVALUATION TEST TARGET (MT-3) 1.0 I.I 1.25 ■ttljl lis ■u lU 12.2 £ l^g 12.0 ■lUto 6" ^w»- »* ^^ m Photographic Sciences Corporalion <^ 23 WMT MAIN tTMIT WIHTM.N.V. MSM (7U)I73*4S03 ■i? \ ■- i 186 DISCOURSE X. i Rf If if Hi ■ii "". ' THE CHURCH IN LAODICEA. 187 lented to iring his t aad de- ,rd to his must pay it is held in audible i so in spi- I of Christ, learing we i door ; wo ; prejudice, a unhelief, lUst open to Dice of my 3 my love ; s, showing ;o him, and ay beloved, hart upon sy who thus A COMPM- take up his ■le import of eal was at ly a supper. not a dinner ; hence Christ emphatically promises to specially feed — to splendidly entertain those who open the heart to receive him. He brings his pro- visions with him. He will refresh with the gifts and graces of the Holy Spirit — the wine, and milk, and honey of Gospel grace : to make believers par- takers of all the benefits of his death and passion. He will bestow whatever is good, safe, honorable, and happy, as far as is consistent with our real ad- vantage. There is also conveyed the idea of de- lightful fellowship with Christ. None but friends can associate at a feast — and none but those with whom there can be the kindest familiarity. *• Blessed are they which are called to the mar- riage supper of the Lamb." — " Lord how is it that thou wilt manifest thyself unto us, and not unto the Avorld." 2ud. But all the intercourse and enjoyment will not be in this world. The believer shall finally dwell with him above, and feast with him at his table there — " He with me." What a feast will that be ! Human language cannot describe it. The con- scious experience of the believer, who has fellowship with the Father and with his Son Jesus Christ, affords a rich foretaste of the royal banquet. Bnt the inheritance will exceed the earnest. " We know not what we shall be, but we know that when he shall appear we shall be like him, for we shall sec him as ho is." The feast will surpass all mere human notions of grandeur and munificence, and the capacities of the guests will be so refined and exalted as to })c lor ever susceptible of increasing and perennial ••n- e^tmimmmmmmmmsmmmsmamm 4 188 DISCOURSE X. joyment. " Blessed are they which do hunger and thirst after righteousness for they shall be filled." Let me unite my voice with that of Christ, and call upon you to open the door. He stands knock- ing at the door, and by me, as an instrument, he is Rocking to-day. Oh ! admit your Saviour as your Divine guest. Tear away every thing that keeps him out. Perhaps he has given the last knock, and is ju«t about to depart from the door. Rise up, make haste open the door, and invite him in, before he has quite departed, and your case be rendered hopeless. ** Be wise to day, 'tis madness to defer." erand ed." st, and knock- it, he is as your t keeps 1 is just ke haste he has lopeless. DISCOURSE XL— THE CHURCH IN LAODICEA. BEMINDED OF A PROOF OF AFFECTION AND EXHORTED TO ZBAJk AND REPENTANCE. Rev. III. 19. — " As many as I love, J rebuke and chasten : b§ zealous therefore, and repent. In this portion of the address to this church our Lord Jesus Christ urges a true expression of a return to a better state ; instead of hikevvarm inactivity, he enforces zealous animation. He says, " I have been arousing, by earnest appeals to thy understanding, affections and feelings, because I wish to promote thy welfare ; for, " as many as I love I rebuke and and chasten." Regard this my conduct and deal- ing as an evidence of my desire to promote thy wel- fare, and arouse thyself from thy lethargy : " Be zealous and repent." Let your hearts be enflamed by love, and manifest true zeal." We shall be under no necessity to exercise our imagination in picturing an ideal character to answer the description of a languishing professor — the reality will readily present itself: neither need we wan- der far in search of such a character, for the Laodi- ceans were not the sole representatives of deprecia- ted religious feeling; but the type of a class which but too frequently exemplifies it in the present times. They are but too prevalent every where ; perhaps we need look no farther than into our own hearts, and we may find the monster lurking there. All mim lii; !i !i: 190 DISCOURSE XI. therefore, that can be said on this case is applicable to us. We have here two duties enjoined upon us — re- pentance and zeal. Repentance, because there is some matter for regret ; and zeal, because we have declined in fervor. Zeal is to precede repentance — to be in repentance — to be continued after recon- ciliation is effected. It is proper to notice repen- tance prior to permanent zeal. A true Christian will always feel the spirit of re- j>eiitance : he will always be sorry for having sinned against God. And there are many who make new work for repentance after having believed. We shall have no occasion, in this place, to consi- der repentance in its abstract nature, or in its gene- ral application; but as specially applicable to all vusQs similar to the state of the Laodiceans. To all such we say, repent of the fact that ever you relapsed into the state of lukewarmness. Holy shame should cover us. We ought to reflect how different are the feelings we possess to those we ought to have cherished, considering the holy solem- nities with which we have been conversant. — We should consider what we might have been, and what good we might have done. Let true sorrow have its due operation : sorrow for having, on our own ac- count, deprived ourselves of so many privileges and rich manifestations of grace ; and for having robbed God himself of his rightful service in us. Review the steps that led to this sad state, and abhor each one J and then s€?ek a melting, affecting, strong de- girc to realize the state you have lost. " Oh ! that THE CHURCH IN LAODICEA. 191 able — re- ;re is have ice — eeon- epen- of re- sinned e new 1 consi- 5 gene- to all at ever Holy ct how ose we solem- .— We ^d what have »wn ac- ;es and robbed cview »r each >ng de- ii ! that I were as in months past, as in the days when God preserved me ; when his candle shined upon my head, and when by his light T walked through dark- ness." Firmly resolve upon a different course. The exhortation is, " be zealous." This part of our Lord's advice we shall consider " more at large, therefore, let us notice, I. Its nature. The religion of Jesus Christ calls for the entire vehemence of the soul, and for a calm moderation in worldly things. " No man can serve two masters," and especially when these two are God and Mam- mon. They are opposite to each other, and they are each absorbing: whichever receives the most devoted attention will soon absorb all the affections and feelings. We must pursue the world, as far as necessary, without undue affection ; and the things of God with our entire, undivided soul, or else w^e shall not serve God at all. If God is to be our mas- ter, the w^orld must have no control over us. In the advice our Lord Jesus Christ recommends to the Laodiceans a state of affection and feeling to be attained which is the entire counterpart of the one into which they had unhappily lapsed. The original word in the New Testament, in its primary import, signifies heatj such as the heat of boiling water ; figuratively, applied to our affective constitution, it signifies any warm emotion, or affec- tion, which moves the mind. Thus, in the Hebrew language, with different constructions, it stands for jealousy of a rival (Gen. xxx. 1 ;) jealousy in ma- trimonial life (Numb. v. H j) to be envious of u 11 192 DISCOURSE XI. person (Gen. xxxvii. 11 ; xxvi. 14 ; Psa. cvi. 16 j) so also in the original of Acts v. 17 ; anger and in- dignation (Prov. iii. 31 ; vehement desire. Tho root of the word in Hebrew signifies jealousy, which is the injured feelings of slighted love and affection, . tinged more or less with revenge. True zeal is marked by a resentful feeling of dislike to every thing which stands in the way of the interests of God and his cause, and the warmth, ardor, and ac- tivity of exertion in promoting them. It is a mixed passion composed of grief, anger, fer- vent love, and desire. Under different circumstan- ces these are variously combined. What a man loves he desires to see honored, and is grieved to see dishonored. The essential meaning of the word, freed from these varieties of construction, is fervor, intensity, earnestness, and ardour. Zeal is not a particular grace, but a qualification which is in all, and requisite for the right perform- ance of every duty : no action will be acceptable to God without it. Bearing in mind the above particulars, we may say, zeal is an intense emotion for or against any thing, stirring up the whole soul in vehement desire, and promoting a vigorous action to accomplish any object deemed of importance, which we desire to see accomplished. Any of our passions being moved by a religious feeling, either fur any thing good, or against any thing evil, is termed religious zeal ; but to come properly under the denomination oi religious, it mi^t I: ■ J 1 Hi] THE CHURCH IN LAODICEA. 193 16}) id in- Tho ivhich action, seal 13 every rests of ind ac- rer, fer- imstan- a maa [d to see ed from atensity, Lification perforin- iptable to we may linst any int desire, plish any sire to see religious linst any to como J, it must be strongly mixed with charity or love. There may be a small degree of love without zeal. It requires love ill a high degree to constitute zeal, for true re- ligious zeal is no other than the flame of love for God's honor and glory, and a warm concern for the welfare of our own souls, and for the souls of others. The truly zealous, love God sincerely, their brethren fervently, and wish to spend and to be spent in the cause of God. Zeal may be either true or false. True religious zeal is a good thing ; of this no one can doubt. It is good in every other thing, especially when difficul- ties are to be surmounted ; and religion is more im- portant than any other thing. In religious matters we cannot be too zealous ; yet the most wicked and pernicious fruits spring from a false zeal. In order to avoid the^e deadly fruits, it is of great importance so to characterize true zeal as to distin- guish it from its counterfeits ; especially since in our times there is an apparently considerable zeal mani- fested in various directions, which, when n9*;owly BCrutinized, does not turn out to be genuine. In order to avoid let us first detect. It will be readily admitted that true zeal is opposed to a neutral, careless and lukewarm spirit in reli- gion, such as the Laodiceans are charged with, and which Christ detests. He recommends zeal. It is His special aim in his address. In our remarks we do not guard it against its counterfeits, but merely against its opposites ; and this is important ; yet we cannot judge of zeal merely by warmth and activity. Let us then proceed to discriminate, mr^ i,Mi' £< 4 194^ DISCOURSE XI. 1st. True zeal has a right emotion by which it is stirred. Anger and love may be its ingredients at one time, and pity and love at another time ; but love must always be its amalgamating principle. Love is the principal emotion by which it is originated. There may be a zeal stirred by emotions in which love has no part. Passion and prejudice, combined with superstition, result in fanaticism, which is car- ried out with a hot, mad zeal ; full of pride, unrea- sonableness, intolerance and persecution. We have many painful instances of a zeal of this kind ; such was possessed by the Apostle St. Paul, before his conversion, and by the Pharisees generally. " Con* cerning zeal," says he, "persecuting the church." Pagans, Mahomedans, spurious Christians, or any other class of men, may be actuated by it. The Pharisees encompassed sea and land to make one proselyte, but not out of love for his soul, for they made him tenfold more the child of hell than before. This zeal has kindled the fires of persecution. A man may possess apparent extraordinary vigor, by partaking of some stimulating potion, or by burning fever ; yet this is not true natural vigor ; it is a mere delirium, which is but evanescent ; it will evaporate, and leave its subject weaker than before, if it do not become utterly deleterious, and end in destruction. This is a true illustration of false zeal. Many despisers of warm and fervent religion en- deavor to bring it into disgrace by confounding zeal with fanaticism ; but the two are clearly distinct. And we ought to have our souls stirred i; \m f I, THE CHURCH IN LAODICEA. 195 jhitis at one ut love Love filiated. L whicH >nibined h is car- j, unrea- W'ehave id; such )efore liis « Con* church." 3, or any rit. The ake one I, for they lan before. lution. A vigor, by ,y burning ir; it is a [f, it will lan before, Liid end in false zeal, [eligion en- ,nfounding je clearly )uls stirred to their inmost depths by a proper zeal for God, his cause, and our own soul's happiness. 2nd. True zeal must have aright dtject^ on which it is exercised. It sometimes spends itself for opinions in religion only ; or for a part of religion, and not for the whole j or in the use of means which reliirion docs not sane- tion ; or, again, for forms and ceremonies, which are not essential, and not commanded in holy writ. The Jews had a warm zeal for the ceremonial law, to which was appended the numerous acquisitions of tradition. Such was that zeal without knowledge, of which the Apostle speaks, as applicable to the Jews (Rom. x. 2.) A proper knowledge would dis- cover the fitness of the object, and whether it was right or wrong. We certainly ought to have a knowledge of the cause for which we are zealous. It is good to be zealously affected always in a good tiling ; that is, it is important to have a good object to which we direct our efforts, and then to be zea- lously affected towards it, so as to pursue it with vigor. We should, however, be quite sure that the object in which we propose to engage is good. Joshua asked Moses to forbid the seventy inspired men to prophesy, because they did it not in such order as he judged proper ; but Moses replied, " Would God that all the Lord's people were prophets, and that the Lord would put his spirit upon them," (Numb. xi. 29.) The disciples of our Lord saw some casting out de» vils in Christ's name, and they forbid them, because they appeared not to follow Christ in a pajticulai ' I 1 196 DISCOURSE XI. ffi. j , iJ'/, order ; but Jesus replied, forbid them not, for they cannot be against iis. And there are many persons who cannot bear to see any pursue even a right object, if they do not concur with themselves in every punctilio in carrying it out. Often times thero is much zeal spent and wasted on objects which are not good. Would to God it were spent on ob- jects of real utility. Wherever we sec persons having an excellent object in view, and are zealous in pursuing it, we ought to respect them, and bid them God speed. 3rd, True zeal must be directed to a right end. The end Ave ought always to aim at is the glory of God, and the happiness of man. True zeal does tiot act ostentatiously to catch the eye of man ; but as under the all-searching eye of God. The object might be good, but the end we propose to subserve might not be right ; we may do a good thing, but it may be sin to us, because our eye is not single to the glory of God ; we might have in view our own personal honor, or the glory of a sect. There were some who zealously preached the Gospel with no other end in view but to increase the Apostles' afflictions. " Whatsoever ye do, do it unto the Lord — Whether ye cat or drink, or whatsoever ye do j do it to the glory of God." 4th. True zeal must be carried out in a right spirit and manlier. We should ever consider for what purpose it is exercised, and under whose inspection ; then true humility and meekness, with patient endurance, will characterize it. When it is mingled with \m THE CHURCH IN LAODICEA. 197 r they ersons L right vcs in s thcro which on ob- pcrsons zealous md bid end' tic glory eal does lan; but 10 object subserve ling, but single to our own re were with no lApostles' the Lord !r ye do ; \ght spirit )0se it is then true idurance, ked with pride and an irascible temper, it will be reproved by him who said, " The zeul of thine house hath eaten me up !" When the Samaritans did not re- ceive our Lord, the A[)ostles were so incensed against them that, in their warmth of feeling, they requested him that they might call fire from heaven to consume them as Elias did ; our Lord rebuked them by telling them they knew not what manner of spirit they were of. True zeal will neither bo hasty nor sanguinary ; it will have that charity which sufFereth long, and still is kind. A wrong spirit, in an ardent course of action, is exemplified in the conduct of Jehu : He drove furiously ; he said, come see my zeal for the Lord. But his heart was not right with God ; self was predominant ; affecta- tion was plainly discernable, at the same time also, indifference to the true object of liis mission was but too manifest. 5th. Zeal, to prove itself genuine, must not bo temporary, " It is good to be • zealously affected always in a good thing." It should not be a meteor which blazes brilliantly for a time, but soon expires, or like a vivid flash of lightening, which, with its sud- den glare, penetrates into the most intricate nooks, but immediately leaves all still darker : but like a standing pillar of fire, enlightening the camp at all seasons. The lamps in the tabernacle were never to go out, but ever to be kept burning, fed incessantly with fresh oil, an emblem of the Christian's zeal, fed by love. St. Paul was instant in season, and out of season. Permit me to ask, are you zealous? \m i 1 .^ 1 ■ ' i 1 1 -^t 1 .: -r !|$^ I ii:i 198 DISCOURSE ri. Have you the cause of God at heart 1 Do you feel a strong desire to promote the glory of God, and the salvation of your fellow men 1 Do you toil at this object witli becoming assiduity? Let your zeal be of the genuine kind j and exer- cise it incessantly.— Consider, II. The objects of zeal. We have said that a right object characterizes true zeal. But the objects require a more particulai consideration. 1st. They regard ourselves. 1. True zeal will first show itself here } else we shall have to lament, " they have made me keeper of the vineyards ; but mine own vineyard have I not kept." Thiit zeal is worth notliing which docs not evince a primary and strong desire after inward personal holiness ; and to have every action accept- able to God. It is eosy to make a great noise and pretense, but docs our zeal begin at home in our own heart ; if not it is abominable in the eyes of God. But if the root of the matter be in the heart the pos- sessor will be anxious to acquire additional degrees of information, conviction, and impression of God's will concerning him. A true Christian desires to do the will of God, he ever prays, what I know not, that do thou teach mc. He desires to have his duty made clear to his mind. The Apostle prayed for tho Ephesians that God would give them the spirit of wisdom and rev- elation in the knowledge of^ him ; and that the eyes of their understanding being enlightened they might know and npi>reciate their gr:at privileg«^s and THE CHURCH IN LAODICEA, 199 jrou feel and the 1 at this ad exei- actdiizes mrticulai ; else we ne keeper rd have I fThich doc« ter mward on accept- noisc and in our own cs of God. irtthepos- inl degrees ■n of God's lU of Cod, thou teach 3lear to his esians that and rev- [at the eyes Ithey might lilcgcs and destination. For the Philippians he prayed that they might abound in knowledge, so that they might ap- prove things that arc excellent. And prayers of a similar character arc interspersed throughout the scriptures. The person who feels the importance of the subject will himself fervently pray for this blessing. 2. Each one will be anxious to acqnire additional strength and power to perlbrm what he discovers to be duty. His zeal will lead him to give all diligence to make his calling and election sure, and to grow in grace. He will be decj)ly anxious to let his light shine before men that they seeing his good works may glorify his Father in heaven ; and that, by this means, he may not hurt or hinder others. And then that he may have strength successfully to exert himself in actual objects of specific usefulness. 2nd. They extend to others. They require us to use every effort wc can devise to do good to the souls and bodies of our follow men, especially to win souls to Christ. True zeal will prompt a real Christian to give his all — ease, honor, pleasure, wealth, life, and all he has. He v.'ill say : " My life, my blood I here present, If for thy truth thoy may be spent." No good man wishes to go to heaven alone. That zeal is false which does not begin with the regula- tion of our own hearts, but that is illiberal zeal wliich stops where it begins; it will extend through tlie whole sphere of its possessor's influence. If we do truly wish others to go with us to the heavenly Canaan, we sliall use effort to induce them to do so. 1 1 w i IJOO DISCOURSE XI. !t:;!' .!» ^1 Knowing the terrors of the Lord we shall endeavor to persuade men. Being constrained by the love of Christ, we shall strive by a divine impulse to make dead men live. We shall use all the arguments we 3ire masters of to pluck the brands from the burning. It is now my duty, III. To ENFORCE THE EXHORTATION BY ARGU- MENTS ADAPTED TO THE CASE. 1st. The claims God has upon oiu: most earnest and active services require it. lie has a claim upon our gratitude and obcdieJtce. Consider what he has done for us ; lie has made us what we are. The members of our bodies, the powers and faculties of our souls, are adapted to afford pleasure and liap}>iness. lie has granted, and pre- served us in, life ; and in such circumstances as are calculated to render life felicitous. He has given us his Son to become our Redeemer, so as to put within our reach eternal happiness. He has provided am- ple instructions, abounding grace, and efficient influ- ence, to afford us assistance in securing eternal bles- sedness. We ought to resix)nd to all that Christ does for our benefit. Because I chasten, be zealous thcrcfofc and repent. He makes a demand upon us for earnestness. He frequently calls for entire and fervent dcvotedness. The slothful professor, as far ns he is concerned, frustrates the whole design of tho (lospel. By these obligations Cod has a right to demand our zealous services. The " mercies ot Cod" ought to excite a fervent zeal in every heart. 2nd. Our circumstances demand it. iE CHURCH IN LAODICEA. 201 eavoT ove of make tits we irniBg. Augu- earnest cdience. IS made dies, the to afford and pre- es as are given us it within ,dcd am- 3nt influ- nal bles- it Christ ^e zealoua \ upon us ntirc and lor, as far design of demand )d" ought Surrounded as wc arc by enemies, if wc would live safely, and conquer them, wc must be vigilant and active in our efforts against them ; and henco immediately follows the text, " To him that over- cometh will I grant to sit with mc in my throne." 3rd. The immortality of our nature urges it. Wc shall have an eternity of cither happiness or misery ; surely then it behooves us zealously to seek the welfare of our souls. And if our souls aro precious, equally so arc the souls of others. Sinners are perishing daily : they will soon be out of our reach. Instantly seize them in the arms of faith, prayer and effort. What glory and happiness im- mortal souls arc capable of! I could wish, said the Apostle, that myself were accursed from Christ for their sakcs. Forgive their sin, said Moses, and if not blot mc from thy book. 4th. Example c?? forces it. With what earnestness men work out their own damnation, drawing iniquity with cords of vanity and sin as with a cart rope ! " The children of this world are wiser in tlicir generation than the children of light," — they act more zealously. Should not this stimulate us '{ To gain an cnrthly inheritance they rise early, late take rest, and cat the bread of carefulness. Should not we to gain a heavenly in- heritance be more earnest than thoy? Ou2;lit they to surpass us? The disciples, when M'itn(\^sing tho untiring efforts of their Lord, were reniiuded of what was written of him, "The zeal of tliiiie house hath eaten me up." Should not we co-ojjerate with him 1 Docs he not say, "Take up thy crobs and follow me ?" ■r 202 DISCOURSE XI. I'! ■■(. .. . «i )|.^'./ ^« There is a bright cloud of witnesses among the eminent saints. In addition to other ancient wor- thies hear the Apostle exclaim, " I count not my life dear to me, if I may finish my course with joy." Witness a Fle*eher dying daily, and sinking into the will of God, and soaring into all the heights of seraphic love. A Wesley spending his whole life, time, talents, and property, in promoting God's cause. Such instances crowd upon us. What unfeigned piety ! What prodigious labours ! Will not our supineness be put to the blush 1 5th. Another cogent reason for the exercise of fervent zeal for Christ is, we can never do too much. We cannot be righteous overmuch. If we were in danger of exceeding what is strictly proper, in concern and effort, then we might fear. To witness the careful adjustment of effort, which most men exercise, one might think the Scriptures were full of cautions against zeal. But after all we can do, we are only unprofitable servants ; Chris- tians, when dying, have never lamented that they had done too much, but always that they had done too little. Can we be exalted too highly in heaven 7 Is it possible our crown can be too brilliant ? 1. Have we been in earnest for our own souls ; to " Deeper sink, and higher rise, And to perfection grow." 2. Have we lost any degree of that fervor we once possessed. Let us remember from whence wo are fallen — be zealous, therefore, and repent ; such declension is aggravating to God. " The backslider in heart shall be filled with his own ways." God THE CHURCH IN LAOiilCEA. 203 ngthe it WOT- lot my h joy." ng iii^ sights of lole life? 's cause, nfeigned not OUT jercise of sr do too much. 1* is strictly light fear, ort, which Scriptuies : after all tts-,Chri9- that they had done En heaven 1 Intl rn souls; to would have us urge on to perfection. " Wherefore the rather brethren give diligence to make your calling and election sure, fbr if ye do these things ye shall never fall. For so an entrance shall be ad- ministered unto you abundantly, into the everlasting kingdom of our Lord and Saviour Jesus Christ." fervor we Iwhence wo jpent ; such backsUdct rays ?» God i DISCOURSE XII.— THE CHURCH IN LAODICEl. ■HOOITRAOED TO REPENT A50 TO BE ZEALOUS BT A STATEinW OV THF1 BLITSSSD CONSEQUENCES OP CONQUEBINO EFFORT. Rev. III. 21, 22. — " To him that overcometh will 1 grant to sii with me in my throne, even as I also overcame, and am set dovm vrith my Father in his throne. He that hath an ear, let him hear what'Jthe spirit saith unto the churches. Respecting the Laodicean church, we have already observed the low state to which they had, hy thei? unfaithfulness, been reduced — a state awful to con- template, and much more so to participate in. The compassionate and condescending measures carried out for their recovery, in which our Lord shows his deep anxiety that they should live. — A trae and proper state of feeling and disposition enforced upon them, by which again we see outbeaming the glori- ous rays of his love. — We now come to consider the inducements offered to a zealous repentance and perseverance in the ways of godliness, by an exami- nation of the blessed results of such conduct. When any enterprize is proposed to a person, the almost invariable inquiry is, what is the com- pensation t Will it be an adequate remuneration t All kinds of labor bring a suitable reward or com- pensation. Every promise of payment is for valuo received ; and it would be unlawful to claim it otherwise. We do nothing for God without a re- Ward J and God will not reward without previowi I '^ ■: f m m m 'is m Iff 206 DISCOURSE XII. labor. When the great spiritual contest is proposed, if you ask what is the recompense ? it is here stated, he that overcometh shall be enthroned. There is an equivalent between ordinary labor, and the wages, or the compensation : but in this case it is entirely and radically different. The re- ward is a gift — a grant ; it is through grace, or favor, for we cannot claim it as a matter of right. It utterly surpasses the labor. We work, but although it be for grace, yet it is always through grace ; and- the reward is all of grace. Christ is the Benefactor : he purchased every blessing for us. In him all fullness dwells ; he received gifts for men as the result of his passion and death. Let us distinctly notice, I. The Victor. " He that overcometh" — thatgaineth the victory. The phrase, " he that overcometh," is addressed to each of the seven churches. This is a plain intima- tion that difficulties and oppositions are not pecu- liar to any one state, but common to all. The repe- tition of the phrase shows the importance Christ attached to it. We ought, therefore, to give earnest heed to the oft repeated notice. God will not save us by miracle. He will not save us without our own concurrence. There must be a conflict and resistance of our adversaries. He has determined to call us into action, to engage us in warfare. Some Christians appear to get to heaven with far less diffi- culty than others ; they appear to have no great trials or hardships or oppositions ; while, on the other hand, many are severely tried, afflicted and distressed, all THE CHURCH IN LAODICEA. 207 jposed, stated, f labor, in this The re- or favor, ght. It ilthough ,ce ; and- aefactor : him all n as the Lc victory, dressed to liuintima- not pecu- The repe- ice Christ |ve earnest [1 not save ithout our inflict and Letermined [are. Some ^r less diffi- great trials jther hand, tressed, all the way through. One stroke follows close upon another. Trials and sufferings are said to purify. If a professing Christian will not go directly and earnestly to the blood of Christ to be purified, he is frequently cast into the furnace ; and affliction will eventually bring him to Christ for purification. Some have sore troubles to pass through at one period of their lives; and if they are faithful under the trial, then, ever after all is calm tranquility. We may instance in the cases of Job, Abraham, and others. But all have something of trial, at one time or another. The Christian life is a warfare. In this point of view it is frequently considered. The epithets employed indicate actual contest, and assure us of many opponents. Let us examine a little more closely these contests. 1st. There is a contest between flesh and spirit. " We wrestle not," says the Apostle, " against flesh and blood, but against principalities," &c. By this statement the Apostle does not deny that there is a struggle against flesh and blood, but that these do not form the only, or the principal opponents ; yet we have to wrestle with these opponents, and we must overcome their baneful influence. The spirit lusteth against the flesh, and the flesh against the spirit. By the term flesh we are to understand our fallen nature, with all its outbreaking of internal corruptions ; and by the expression spirit, the soul, the reason and conscience, quickened, purified, and strengthened by the Holy Spirit. The physical and sensuous nature of man is generally in active opposition to the intellectual and spiritual. Tn tlio i2 l» Tin'' ' '< I) ( COS DISCOURSE XII. M « .i 1 i 1 , /■ .'^f) f "i primitive state of innocence they were in active alliance. He is now prompted by his intellectual end spiritual nature, aided by Divine grace, to seek truth, piety and happiness ; but is constantly opposed by his physical and fallen nature. His under- standing dictates to a higher course j the flesh con- tradicts. Appetites and passions make a strong demonstration ; and reason struggles for the ascen- dancy. The appetites of the body crave — the under- standing refuses to yield to the solicitation. Thus, in this lower sense, there is a continual warfare. And if there is such a continual struggle between our intellectual and physical natures, without any definite aim at actual conversion, much more so when direct transgression of the law of God, and the at- tainment of a renovated nature, are in question. The sinful body would often captivate all our thoughts, affections, and passions; but conscience, enlightened and impressed by the Spirit of God, ftt/uggles hard to subjugate all these into allegiance to the will of God. Here we have a victory to gain, and it must be gained if we intend to wear the vic- tor's crown. In a carnal man the flesh triumphs — it constantly gains the victory against a feeble opposition. In the commencement of the real spiritual contest, the awakened sinner feels the almost overwhelming force of his corrupt propensities, and often exclaims, ** I cannot do the things that I would. The good that I would, that I do not : the evil that I would not that I do." But, by and bye, faith is brought into exercise. At first he only partially overcomes, ir l;l'!l. THE CHURCH IN LAODICEA. 209 active llectual to seek opposed under- ish con- i strong le ascen- le under- 1. Thus, arfare. ! "between Lhout any e so when nd the at- question. .Q all oui conscience, lit of God, allegiance >ry to gain, -ar the vic- [ constantly on. In the lontest, the Irwhelming li exclaims, The good |iat I would is brought overcomes, but, as faith grows stronger, his victories are more decisive ; until at length, if faithful, he can join the Apostle in asserting, " I thank God he delivers me by Jesus Christ. I live, yet not I, but Christ liveth in me ; and the life which I live in the flesh, is by the faith of the Son of God." Mortifications of the flesh, the wasting of the body by fastings, and other external aids, are brought by some as the instruments of the subjugation of our fallen nature ; but if we depend upon anything but faith in the Lord Jesus (!!hrist — the power of hii grace and spirit — we shall fail in the contest. 2nd. There is spiritual opposition. We do actually wrestle against principalities and powers, and against the rulers of the darkness of this world, against spiritual wickedness in high places. We wrestle against different orders of spi- ritual, wicked beings, who occupy the most sublime places J and who possess amazing power in present- ing their temptations to our minds. Satan and his host exercise all their wiles and stratagems ; and are incessantly employed in seducing and bending us under their yoke. Here we have foes which will be difficult to overcome, for they take advan- tage of all that is evil within us. But to be victors, we must overcome them. 3rd. There is an opposition between truth and error. The Christians in those days had peculiar trials arising from this source. To be led into error is not barely an intellectual embarrassment, but it hae a serious effect upon our moral practice and habits. i3 ~i ' ■f ' ') 10 DISCOURSB ZII. w if - [' ''J ! t V ■ y'l V'm ,' .1 ' I' li I 'mm I Some lalitiidinarians affect to account all principles oi" liiitli as unimportant. They say, " For forms of faith let restless zealots fight, lie can't be wrong whose life is in the right." But opinions do, in fact, influence the practice, and have an especial bearing on our experience. Satan often leads into theoretical error, that he may introduce practical derelictions. The Apostle, know- in