REVELATION
II. The dispositions with which it should be contemplated—
Beyond all doubt our hearts should be lifted up with devoutest affection towards him, as the Apostle’s was; and should be filled,
1. With love—
[Review the character before described, and say, whether, though you yourselves were not the objects of his care, the very existence of those perfections ought not to endear him to your souls? How much more then, when from all eternity they have been consecrated to your service, and destined to be exercised for your good! — — — I call you then to love him, with all your heart, and all your mind, and all your soul, and all your strength — — —]
2. With gratitude—
[Go to the world above, and see and hear how all the glorified saints are occupied around the throne: what songs of praise are they singing night and day to God, and to the Lamb! How do they all labour for utterance; and, by the very accumulation of the terms by which they strive to evince their gratitude, shew how inadequate even the language of heaven itself is to express the feelings of their hearts — — — Thus then should it be with us: our whole life should be, as theirs is, one continued song of praise and thanksgiving — — — Only consider what would have been your state at this hour, and to all eternity, if less wisdom or power had been put forth for you, and you will need no inducement to ascribe to him the glory due unto his name.]
3. With affiance—
[Where will you look for help, if not to him? Of whom besides can it be said that he has either wisdom or power to do such great things for you? With him alone is either wisdom or might sufficient for you. Go then to him: spread before him your every want: expect from him a supply in every hour of need, a supply suited to your wants and sufficient for your necessities. Never for a moment entertain a doubt of his kindness, his care, his all-sufficiency: for he is God, and not man; and therefore ye have not been consumed hitherto, nor shall any enemy prevail against you. Only bear in mind that “He is for you;” and you may defy all the assaults both of earth and hell.]
CONCLUSION—
[At the close of his Doxology, the Apostle adds, Amen. Do ye also add, Amen, in the very same spirit as he did, and in the same spirit that the angelic hosts are doing it above. And seek to live in this spirit every day, and all the day long. Then, when death shall call you hence, you shall change your place, but not your employment; your sorrows, but not your songs.]
REVELATION
MMCCCCLXXV
EACH PERSON IN THE HOLY TRINITY TO BE ADDRESSED IN PRAYER
Rev. 1:4, 5.
John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; and from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth.
THE revelations of St. John are doubtless extremely difficult to be understood: but yet a particular blessing is promised to the study of them: and certainly, in proportion as they are understood, they enlarge the heart towards God, who foresees every thing from the beginning, and ordains every thing for the accomplishment of his own eternal purposes. It is not however my design, at this time, to enter into any of those events which are predicted in this book; but only to draw your attention to this introductory passage, which will be found replete with the most important instruction.
It may be viewed,
I. As a benedictory salutation—
It is customary with the inspired writers to begin almost all their epistles with a salutation similar to that before us. “Grace and peace” comprehend all those blessings which a sinner needs, and which every Christian supremely desires. These are invoked in behalf of the seven churches of the Lesser Asia; and are implored, with remarkable distinctness, from each Person in the ever-blessed Trinity.
1. From God the Father—
[He is described in terms declarative of his essential perfections; and with a peculiarity of language which will perhaps be found in no other writer, nor in the writings of St. John himself, except in this place. It should seem that the Apostle had in his mind a special reference to the name of the Deity as revealed to Moses, when he was commissioned to declare to his brethren, “I AM hath sent me unto you.” And intending to convey an idea of Jehovah’s self-existence from eternity to eternity, and the absolute unchangeableness of his nature, he expressed himself in the most significant terms that language could afford, yea, and in terms which even violated the proprieties of language, that so he might communicate his idea in a more determined form.
To Him who is, and who was, and who is to come, even the Father, as to the fountain and source of all good, he looked in the first instance, desiring that grace and mercy might descend from him.]
2. From the Holy Spirit—
[It is not to be conceived that the Apostle should unite angels with Jehovah as a source of “grace and peace;” and address himself, as it were, in prayer to them. Nor is there, as far as we know, any more reason for his addressing “seven” of them, than seventy times seven. It must be remembered, that the whole book of Revelation is emblematical and figurative; and therefore the Apostle addresses the Holy Spirit in language suited to the whole character of the book which he was about to write. The number seven, amongst the Hebrews, was considered as expressing perfection: and when the Apostle uses the expression, “the seven Spirits,” he is not to be understood as speaking of seven different persons, but of the Holy Spirit, in all his diversified gifts and operations. And he represents him as “before the throne;” because, in the economy of redemption, both he and the Lord Jesus Christ act in subordination to the Father: the Father sends the Son; and both the Father and the Son send the Holy Spirit; who is therefore represented as “before the throne,” ready to execute any commission that shall be assigned him. He, as the great Agent to convey all that the Father has ordained, and all that the Lord Jesus Christ has purchased for sinful man; he, I say, together with the Father, is also supplicated in behalf of the seven Churches, to impart unto them the blessings which are here implored.]
3. From the Lord Jesus Christ—
[He, too, is here described by the various offices which he performs in behalf of our ruined race. As the great Prophet, he is “the faithful Witness,” who came on purpose “that he might bear witness to the truth,” and who has declared to men all that he was commissioned to reveal. He has made known the Father to us, and has plainly shewn how we are to obtain acceptance with him. “Verily it is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners:” nor is it less true, that, as he is “the way, the truth, and the life,” so “no man cometh unto the Father but by Him.”
As our great High-Priest, he has offered himself a sacrifice for our sins; and, having risen from the dead, he has entered into the holy of holies, there to present his blood before the throne, and there to make continual intercession for us. He rose, not as others, to die again, but to an immortal life: and in this respect he was “The first begotten from the dead,” and “The first-fruits of them that slept.” In this, as in every thing else, “He has the pre-eminencee.”
As our King, also, is he here addressed. For he is exalted above all the principalities and powers both of heaven and earth: he is “the Prince of the kings of the earth,” even “King of kings, and Lord of lords.” And in all these offices he is empowered to act for us, and to communicate to us according to our necessities. He is indeed the living Head, “in whom is all fulness treasured up for us;” and “out of whose fulness we all receive grace for grace.”
I dwell not upon the particular description of the Sacred Three; it being my intention only to shew that we are authorized to look to our Triune God, who is ever ready to hear our supplications, whether for ourselves or for each other, and to grant unto us all that our necessities require. “In the name of the Father, and of the Son, and of the Holy Ghost, were we baptized;” and for “the grace of our Lord Jesus Christ, and the love of God, and the fellowship of the Holy Ghost,” we are taught to pray: and if the passage before us be not so obvious in its import at the first sight, I think that, when viewed aright, it teaches us very strongly the same instructive lesson.]
I proceed, therefore, to consider the words before us,
II. As an instructive admonition—
We see in it,
1. What should be the supreme object of our desire—
[“Grace and peace,” as we have already observed, include all that a sinner needs, or that a saint can desire. In truth, we do need them, no less for our present comfort than for our eternal welfare. That we have all greatly offended God by our innumerable transgressions, can admit of no doubt; and unless his “grace” and favour be extended to us, we must perish. Nor can we turn to him of ourselves: we must receive from him that “grace” and strength, which alone can qualify us for that arduous task. But, till this is effected, we can have no peace, either with God or in our own conscience. God has said, that “there is no peace to the wicked: and I will venture to ask, of all who are here present, whether they know any thing of solid peace in their minds, except as they have sought it in earnest prayer, through the mediation and intercession of the Lord Jesus Christ? Insensibility, indeed, is common enough: but even that can only be maintained in a neglect of all serious thoughts of the eternal world. At the prospect of death and judgment the stoutest stand appalled, unless they have come to God through Christ, and obtained from him that peace which Christ alone can give.
Now then, I say, These are the blessings which we should desire infinitely beyond all earthly good. The godly should affect them as the only means of true happiness. They were necessary for all the seven Churches of Asia, and for the most advanced Christian amongst them. And are they not necessary for the ungodly? They may possibly amuse themselves during this short life, though destitute of grace and peace: but what will they do in a dying hour, and when they shall be summoned to the bar of judgment? How “will they call on the rocks to fall upon them, and the hills to cover them from the wrath of the Lamb,” whom they have so long neglected and despised! I would that the lovers of this present world would bethink themselves what their present vanities will avail them in that awful day; and that now, whilst an opportunity is afforded them, they would flee from the wrath to come, and lay hold on eternal life.]
2. Whence alone they are to be obtained—
[Persons have some general idea of the mercy of God, without ever considering in what way that mercy shall be exercised. But, indeed, my brethren, God must be approached in the way that he himself has pointed out. Did any offender, under the law, come to God without a sacrifice? So neither can ye, without that great Sacrifice which has been offered for the sins of the whole world. Nor did any come but through the mediation of the priest, who was appointed to present his sacrifice to God: so neither can ye, but through the mediation and intercession of the Lord Jesus. Were lustrations and sprinklings appointed by the law? So must ye also have the Holy Spirit poured out upon you, to sanctify you throughout. Do not imagine that these are mere notions, which may be disregarded, without any loss to your souls. Indeed it is not so. To what purpose has God revealed these truths, if they are not to be received and acted upon by us? Know ye, then, that if ye would have “grace and peace” vouchsafed unto your souls, you must come to God through Christ, and by his Spirit; (for there is no other way of “access to him;”) and then will each person of the ever-blessed Trinity impart unto you these blessings, in the way that God has ordained, and in the measure that he shall see fit.]
TWO REFLECTIONS, almost of necessity, obtrude themselves upon us, as arising from this subject—
1. How ignorant are the generality of the Christian world!
[It is surprising how little the peculiar doctrines of our holy religion are considered. The generality of Christians have scarcely any other views of God than such as a Mahometan entertains. Many actually discard all idea of a Trinity of Persons in the Godhead. But, where the doctrine of the Trinity is professedly received, it is, for the most part, regarded as a merely speculative and unimportant tenet. But, indeed, it is a practical and most important doctrine: practical, because the whole life of faith is affected by it; and important, because it is only by maintaining a due regard to it, in our approaches to God, that we can obtain from God any spiritual benefit. And here I will ask of those who have not realized these truths in their minds, What have been your prayers? and, What blessings have they brought down into your souls? True indeed it is, that a poor contrite sinner shall be heard, even though he may not yet have been fully instructed in this mystery: but let those answer, who, whilst they have professed to acknowledge this great mystery, have been regardless of it in their approaches to God: What have been your prayers? Have they not been cold, formal, and altogether destitute of any divine energy? And what have you gained by them? Are you not at this hour as far from God as ever, and as destitute of grace and peace as ever? Look at the great mass of Christians, even of those who would be thought religious: How many are there who, in the course of ten or twenty years, have never advanced a single step in vital godliness! I will not say, indeed, that this is owing to their neglect of this particular doctrine; because, doubtless, there are many other causes to which it may be traced, and the same want of proficiency may be found amongst some of its warmest advocates: but this I will say, that, amongst those who disregard this mystery, the want of proficiency and of spirituality is universal: and it is no wonder that they never make any advance in the divine life; because, if they go not to God in the way in which alone he will be found, they can never hope to receive from him the blessings which they stand in need of. On the other hand, only contemplate the Deity as he is here set forth: think of each Person in the ever-blessed Trinity sustaining distinct offices for you; and possessing each, as it were, a treasure of blessings to pour out on you, the very instant you go to God in his appointed way: what a pledge does this give you of an attention to your supplications, and of success in your endeavours! To all I say, Study with all diligence the character of Jehovah; and improve, for your benefit, the offices which, in your behalf, he is ready to discharge.]
2. How low and grovelling is the taste of the Christian world!
[What do men affect, either for themselves or for those connected with them? They desire nothing beyond this present world. Whatever will advance the welfare of the body, they are anxious to obtain; but for spiritual blessings they have no wish. Indeed, the very idea of “grace and peace,” as derived from the different Persons of the Godhead, and as enjoyed in a man’s own soul, they regard, for the most part, as no better than a fanatical conceit. But such was not David’s sentiment. When the inquiry occurred to him, “Who will shew us any good?” his answer was, “Lord, lift thou up the light of thy countenance upon us.” Yes, to that he looked for happiness, more than to the greatest possible increase of corn or wine or oil. Worldly prosperity was to him no better than dross or dung, in comparison of the welfare of his soul. O! let it be so with you, my brethren. Let the continual language of your soul be, “Whom have I in heaven but thee, O Lord? and there is none upon earth that I desire in comparison of thee.” Remember, I pray you, what is the distinctive character of a true Christian: it is not by any peculiar notions that he is to be known; no, nor by any outward acts. No: it is by his predominant taste: he desires, above all things, an increase of grace and peace: in comparison of these, all other things are but as the small dust upon the balance. O brethren! raise your minds to these things: “set your affections on them, and not on things on the earth.” Then shall these blessings abound in your souls, and earth become to you the very porch of heaven.]
MMCCCCLXXVI
THE GROUNDS OF PRAISE TO CHRIST
Rev. 1:5, 6.
Unto him that loved us, and washed us from our sins in his own blood, and hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen.
WHILE men continue in a natural and unrenewed state, they feel very little gratitude for the mercies of Providence, and are altogether unmindful of the blessings of redemption. But when the grace of God has wrought effectually on their hearts, they begin to view his hand in all the comforts they enjoy, and to bless him more especially for the wonders of redeeming love. Whenever they are in a frame of mind at all suited to their character, they are ready to burst forth, like the beloved disciple, into expressions of rapture and adoration.
In the words before us we are led to consider,
I. The grounds of our love to Christ—
Doubtless he is worthy of our love for his own sake, seeing that “he is fairer than ten thousand, and altogether lovely:” but he is also to be loved on account of what he has done for us:
“He has loved us”—
[This he has done from all eternity: he has done it, notwithstanding there was nothing lovely in us, neither had we any love for him; yea, notwithstanding there was every thing in us that was hateful, and we were full of enmity against him. Though he never manifested any love to the angels who fell, yet has he loved us: and love has been the one principle that actuated him in all that he has done for usc.]
“He has washed us from our sins in his own blood”—
[Rivers of tears were insufficient to wash away one sin: nor was there any fountain in the whole creation that could cleanse a guilty soul. He therefore, rather than we should perish, provided one for us; and suffered his own sacred body to be broken up, in order that we might be washed in his precious blood. This is sufficient, as thousands have experienced, to purge from sins of deepest die; and every believer, however aggravated his past iniquities may have been, may glory, in that he has been made whiter than wool or snow.
O what love was this! If he had washed us in the blood of slain beasts, or sent an angel to die for us, it were a wonderful act of mercy: but to wash us in his own blood! O the heights and depths of this incomprehensible love!]
“He has made us kings and priests unto God and his Father”—
[Astonishing is the exultation which the believer now enjoys: even Lazarus was greater than the highest monarchs upon earth, and exercised a government to which their power could not extend. The Christian’s spiritual enemies are under his controul: his lusts are subjected to his dominion; and Satan himself flees from him with trepidation, as from a victorious prince.
With this dignity, he bears also that of priesthood. Time was, when God himself would avenge the insult, if even a king had dared to invade the office of the priesthood: but now all Christ’s ransomed people are admitted to ith; they are anointed to it with an holy unction; they have access at all times within the vail; and they offer unto God continually the sacrifices of prayer and praise.]
If, on considering these things, we feel love and gratitude rising in our hearts, let us learn from the Apostle,
II. The manner in which we should express it—
We should not rest in the gift, but raise up our minds unto the Donor—
1. We should contemplate him in our minds—
[The abrupt manner in which the Apostle introduces this song of praise, and the energetic way in which he directs our eyes to Christ, sufficiently shew, that his mind was filled with his subject; and that he had a lively sense, not only of the benefits conferred on him, but also of the excellency of that Saviour, from whom they were derived. Now thus it should be with us: “Our hearts should muse, till the fire kindles, and we speak with our tongue.” And is there any other subject in the world so interesting, so noble, so profound? Is there any other being to whom we are so indebted, or in the contemplation of whose glory we can rest with such delight? Let us then keep our eyes fixed on HIM, till we exclaim with the prophet, “How great is his goodness! how great is his beauty!”]
2. We should adore him with our lips—
[Higher strains of adoration cannot be paid to God the Father, than are here offered to Jesus Christ. We therefore may worship him as the supreme God, even as all the hosts of saints and angels are doing around his throne. He has all those perfections that deserve glory, and all that power that is entitled to dominion. To him therefore Jet glory and dominion be ascribed. Let us never be afraid of honouring him too much; for we never more truly exalt the Father than when we honour the Son as the Father.]
3. We should glorify him by our lives—
[When the Apostle ascribed glory and dominion to Christ, he did not mean to except himself from the number of those who should honour his perfections, and submit to his government: but rather by the addition of “Amen,” he purposely expressed his acquiescence in that which he required from others. Thus, without claiming any exemption for ourselves, we should cordially devote to him the souls which he has purchased with his blood: we should yield to his authority in all that he commands; and seek his glory in all that we perform.]
ADDRESS—
1. To those who are unmindful of what Christ has done for them—
[It scarcely seems credible that such persons should be found in a Christian land: but, alas! they abound in every place. But let them blush for their ingratitude. Let them know too, that the very blood which was shed to cleanse them from their sins, will aggravate, instead of removing, their eternal condemnation.]
2. To those who are doubting whether they be interested in what Christ has done—
[We are not to ascertain our interest in Christ first, and then to go to him for salvation; but first to go to him for salvation, and then, from the exercises and fruits of our faith, to conclude that we do indeed belong to him. If the time that is lost in doubting and questioning, were improved in fervent applications to him for mercy, we should soon be enabled to say, “He has loved me, and given himself for me.” Instead of asking, Am I washed in his blood? go, and wash in it, and be clean.]
3. To those who are glorying in Christ as their Saviour—
[What a heaven upon earth do you enjoy! for, what is the state, what is the employment, of those above? They are kings seated on their thrones: they are priests offering their sacrifices before the mercy-seat: they are singing, in one universal chorus, Salvation to God and to the Lamb. Such is your state, such is your employment, at this very hour. It is not said, that you shall be washed, or shall be made kings and priests unto God, but that you already possess these inestimable privileges. Go on then, ever mindful of these mercies, and of him who procured them for you by his blood: and give him glory and dominion for ever and ever, as well in the rectitude of your lives, as in the devotion of your hearts.]
MMCCCCLXXVII
CHRIST COMING TO JUDGMENT
Rev. 1:7.
Behold, he Cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen.
THE great subject of the book of Revelation seems to be, to predict the trials and deliverances of God’s Church to the end of time. To a superficial observer, it would appear strange that God should permit his enemies to triumph for so long a period, and in so awful a degree. But there is a time coming when all these inequalities in the Divine government will be rectified, and a righteous retribution be given to those who suffered, and to those also who inflicted the sufferings upon them. To this period our attention is directed in the very commencement of this prophecy; that persecutors may know what tribulation awaits them, and the persecuted may be comforted in the prospect of their eternal rest.
Let us then contemplate,
I. The future judgment of our Lord—
Behold, he is surely coming to judge the world—
[Our blessed Lord is “ordained of the Father to be the Judge both of quick and dead” — — — The time for his future advent, though not known either to men or angels, is fixed in the counsels of the Father: and at the appointed instant it shall arrive. The world will be sleeping in security and carelessness, as much as ever they were in the days of Noah: but it will not on that account be delayed: “it will come as a thief in the night, and as travail upon a woman with child” — — — With inconceivable glory will the Lord Jesus then appear, surrounded with myriads of the heavenly host, and “coming in the clouds of heaven” — — — His judgment-seat will be erected, the books wherein all the actions, words, and thoughts of men are recorded, will be opened, and all the universe be summoned to give an account of themselves to him — — —]
Then “shall every eye see him”—
[All who have ever lived, from the very commencement to the end of time, shall be raised from the dead, each in his own proper body. The sea as well as the land will give up the dead that are in it, and not an individual, however great or however obscure, be wanting — — — All will surround his throne, and behold him in full view: not as unconcerned spectators, but as criminals, whose cause he is about to try, and whose state he will fix in happiness or misery for ever and ever — — —]
Thus certain, and thus awful, will be “our gathering unto Jesus at the last day.” But let us more distinctly consider,
II. Its aspect on the different classes of mankind—
The text more especially refers to the ungodly: but, as all will be equally interested in that event, we shall extend our views to the world at large; and consider the aspect of our Lord’s advent,
1. On the ungodly—
[“Those who pierced our Lord” in the days of his flesh, thought not that they should ever behold his face again: but every one of them shall be summoned to his presence in that day. Pilate with the chief priests, and Herod with his men of war, and all the populace who demanded his crucifixion, and the soldiers who mocked him in gorgeous apparel, and drove the crown of thorns into his temples, and those who ploughed long furrows on his back by scourging, and those who nailed him to the cross, and the soldier that pierced his sacred body after he was dead, and all who approved of those proceedings, shall in that day see him yet once more, with all the marks of their cruelty yet upon him: yes, they shall all recognize in his glorious person the Man whom once they treated with such indignity. But how widely changed the condition both of themselves and him! Themselves, no longer in a capacity to oppress; and him, no longer capable of suffering from oppression: themselves, as malefactors and murderers; and him, as the Judge about to take cognizance of their offences: themselves, as children of the devil; and him, as “the Lord of glory!”O, with what horror will they be struck! with what dread will they be overwhelmed!
But are there not many who “pierce the Lord” at this time also, and “crucify him afresh,” by continuing in their sins? Yes verily, there are many amongst us not a whit less criminal than his very murderers; I should rather say, far more criminal; inasmuch as they who reject him now, sin against incomparably greater light than was enjoyed by any previous to his crucifixion. It is this that makes the sin against the Holy Ghost so heinous, in comparison of the sins committed against the Son of man. The Holy Ghost has borne such testimony to the truth, as nothing but wilful infidelity can resist. And they who at this day hear the Gospel preached to them, and make no account of all the wonders of love and mercy that are set before them, have a measure of guilt which will make their last state worse than that of Sodom and Gomorrha. Think then, ye, who, having heard the truth, reject it, and, more especially, ye, who, having embraced the truth, dishonour it, or depart from it, think, I say, what will be your views and feelings, when you shall behold that Saviour face to face! Will ye not be ready to call upon the rocks and mountains to fall upon you, and to cover you from his wrath? Yes, indeed will ye; and if even the whole earth will wail because of him, much more will ye, who have received all his grace in vain.
The Apostle adds, “Even so; Amen:” by which I understand him, not merely as confirming the truths which he has before asserted, but as acquiescing in them as every way worthy of their Divine Author. It is right that those who once pierced him when on earth should wail because of him; and it is right that they also who reject him now should feel the full weight of his displeasure. St. Paul himself puts that matter beyond all doubt, when he says, “If any man love not the Lord Jesus Christ, let him be Anathema Maran-atha.”]
2. On the godly—
[Blessed be God, though all the unregenerate shall wail, there are some to whom the Saviour’s advent will be a ground of joy! We are told, that the saints “wait for his appearing,” and “love it,” and “look forward and haste unto it,” and in the spirit of their minds are saying, “Come, Lord Jesus, come quickly.” However terrible his advent will be to others, it will not be so to them; for the prospect of being called to “meet the Lord in the air,” is that which St. Paul teaches us to regard as a source of the richest consolation, under whatever trials or losses we may be called to sustain. “Comfort ye one another,” says he, “with these words.”
But here you will naturally ask, Whence arises this difference between the two? Why do the one behold him with such anguish of heart, and the others with such unutterable joy? I answer, The godly have beheld him here, and “mourned before him as for an only Son.” They have seen how grievously they have themselves pierced him by their iniquities; and they have bewailed their guilt and folly with the deepest contrition. They have even looked to his wounds as endured for their transgressions; and have sought for “healing to their souls by the stripes inflicted on him:” and having done this by faith, they are accepted before God, and shall “be presented before him faultless with exceeding joy.”
Seek ye then, beloved, “the Spirit of grace and of supplications,” whom God has promised to pour out upon you. Then shall you have such views of the Saviour as shall bring peace to your souls, and such views as will give you confidence before him at his future coming.]
MMCCCCLXXVIII
BEING IN THE SPIRIT
Rev. 1:10.
I was in the Spirit on the Lord’s day.
WE are told by our blessed Lord, “Not to fear those who can only kill the body, and after that have no more that they can do.” The truth is, that whilst men are wreaking their vengeance upon the body, they cannot obstruct God’s communications to the soul, or destroy the happiness of those whom they desire to torment. Paul and Silas have borne testimony to this: for, with their feet fastened in the stocks, and their backs torn with scourges, they “sang praises to God aloud at midnight.” St. John, too, when he was “banished to the Isle of Patmos, for the word of God, and for the testimony of Jesus Christ:” and was there “a companion in tribulation, and in the kingdom and patience of Jesus Christ,” participating, in his advanced age, the afflictions with which all the seven Churches of Asia had been visited; he, I say, received more abundant manifestations of God’s love to his soul, and was honoured there with revelations more full and complete, than were ever vouchsafed to any other child of man. And we also, if suffering for the sake of Jesus Christ, may expect that, “as our afflictions abound, so also shall our consolations abound by Christ.”
In confirmation of this, I will shew,
I. How far this experience of St. John may be realized in us—
When it is said, that “He was in the Spirit” on the Lord’s day, I conceive that we are to understand, he was in a trance or ecstacy, somewhat similar to that of the Apostle Paul, who was “caught up into the third heavens, and knew not whether he was in the body, or out of the body.” Yet, as it was the Lord’s day, a day kept sacred by the Christian Church, in commemoration of the resurrection of our blessed Lordc, we may be sure that he was in a frame of mind becoming the Sabbath of the Lord. Now, I readily acknowledge, that, as far as relates to any thing miraculous, Christians of the present day have no warrant to expect any communications similar to those which were vouchsafed to John: but of spiritual blessings it is the privilege of every Christian to participate; and on the Sabbath-day he ought to experience a more abundant effusion of them on his soul.
1. The Lord’s day is set apart for that end—
[It is a day on which all worldly business should be suspended, and the soul be wholly given up to divine and spiritual employments. The ceremonial part of the Sabbath may be considered as abrogated, together with the rest of the Mosaic ritual: but the moral observance of it is as much in force as ever. Even in Paradise that was enjoined, and therefore we are assured it is of perpetual obligation: and the kind of observance which it demands, is well described by the prophet: “Thou shalt turn away thy foot from the Sabbath, from doing thy pleasure on my holy day; and shalt call the Sabbath a delight; the holy of the Lord, honourable; and shalt honour him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words.” Here we see how the Sabbath should be sanctified: every thing that is earthly and carnal should be banished from our minds; and our whole conversation and employment should have a direct reference to God, and to the concerns either of our own souls, or of the Redeemer’s kingdom in the world.]
2. Our frame of mind should be suited to it—
[If we regard the Lord’s day as we ought, “then,” as the prophet says, “shall we delight ourselves in the Lord; and he will cause us to ride upon the high places of the earth, and will feed us with the heritage of Jacob our father.” Six days God has given us for earthly labour: the seventh should be wholly his; our thoughts and desires going out after him; our souls rising to him in sweet meditation, and in holy intercourse; our praises ascending from the altar of our hearts, and all our sacrifices doubled. In a word, we should then “dwell in God, and have God dwelling in us;” so near should be our access to him, so intimate our communion with him, so entirely our souls surrendered up to him. On every day we should be “a people near unto God;” but on the Sabbath more especially we should be able to say, “Truly our fellowship is with the Father, and with his Son Jesus Christ.” In this sense we should “be in the Spirit on the Lord’s day.” To “be filled with the Spirit,” is as much our privilege, as it was of the Apostlesg. To “pray in the Holy Ghost,” to “walk in the Spirit,” and “live in the Spirit,” are not peculiar to any order of men, or any age of the Church: they are duties enjoined on all: and if we serve our God with the fidelity that becomes us, these things will characterize our whole lives, whilst they will preeminently appear on the Sabbath-day.]
That we may not think lightly of this privilege, let me proceed to state,
II. The special call we have to seek it—
To illustrate this, I would observe,
1. Our necessities require it—
[By our intercourse with the world, we are, to a certain degree, clogged and fettered, so that we cannot run our race with the steadiness that we could wish. But, on the Sabbathday, all “these weights are laid aside,” and our garments being girt about us, we make our way with augmented rapidity. If I may be permitted to use so familiar an expression, we are going down, like a clock, throughout the week; and need to be wound up on the Sabbath-day, for further exertions in the service of our God. And who has ever truly sanctified his Sabbaths, without being able to attest, that they have been made effectual for this blessed end? Like Elijah, we have a long journey before us; and we eat richly of the provision which God has made for us. But God sets a second feast before us: and we rise and eat again; and are thus strengthened for exertions, which would have far surpassed our natural strength. Yes, a second ordinance has been the means of completing that, which the first had only begun. Indeed, God often so peculiarly adapts the provisions of his house to our peculiar necessities, that it seems as if the minister had been informed of our particular case, and had been addressing himself to us alone. And here I may put it to the conscience of every individual amongst us, and ask him, Whether he has not actually found that he has suffered loss in his soul, when he has neglected to improve a Sabbath, and spent it in vain pursuits? Nay, I may further ask, Whether a very great portion of the enormities committed, amongst those who call themselves Christians, may not, in a great measure, be traced to a neglect of the Sabbath-day? I may justly say then, that “the Sabbath was made for man,” even for the supplying of our spiritual necessities; and that those necessities loudly call upon us to sanctify that day unto the Lord.]
2. The ordinances are unprofitable to us without it—
[Whence is it that so many attend upon divine ordinances from year to year, and never derive any saving benefit from them? It is because they do not ever seek to be in the Spirit on the Lord’s-day. When they wake in the morning, they have no distinct consciousness, that it is a day to be consecrated wholly to the Lord. When they rise, they do not earnestly implore help from God, to enable them to improve their time aright, and to sanctify to them the ordinances of his grace. When they come up to the house of God, they do not endeavour to get their minds duly impressed with a sense of the importance of the work in which they are engaged. When hearing the blessed word of God, they do not receive it as the word of God himself to their souls: nor, when his seed has been sown in their hearts, do they go and harrow it in by prayer. They attend on the duties of the Sabbath as a form; and never call themselves to an account at the close of the day, how they have improved it, or what blessing they have obtained, or whether they are one jot nearer to heaven. Is it to be wondered at that these persons never make any advance in religion? What kind of a crop would the husbandman have, if he were equally careless about his agricultural pursuits? Here, then, is the true reason why the most faithful ministers labour, as it respects the greater part of their hearers, in vain. A person who has attained to the age of forty-two has had no less than six entire years of Sabbaths. What might not such an one have attained, if he had improved them for the end for which they were given? what knowledge of divine truth, what enjoyment of the Divine presence, and what meetness for the heavenly inheritance? Yet are there many who have made no more advance in any of these things, than if no such opportunities had ever been afforded them. I charge you, brethren, that, whatever guilt you may have contracted by your abuse of past Sabbaths, you begin this day to improve them for your eternal good, that they may not rise up in judgment against you, to your everlasting confusion.]
3. The Sabbath thus improved, will be a foretaste of the eternal Sabbath to our souls—
[There is a rest remaining for the people of God. And, O! what a rest will that be!—an entire rest of the soul in God! a total absence of every disquieting thought! a complete enjoyment of the Divine presence, and a perfect exercise of all our faculties in His service! In proportion as we spend the Lord’s day aright, this is our frame in this life: and our Sabbaths on earth are a preparation for, and a prelude to, our eternal rest. Say, brethren, is it not desirable to enjoy, thus, what I may call a heaven upon earth? Do not grudge the labour or the self-denial that are necessary for the attainment of this state. Richly will the fruit repay the culture, and the recompence reward the toil experienced in the pursuit of it. See on a dying bed those who have employed their Sabbaths according to the will of God: will you find no difference between them and the careless votaries of pleasure? And, follow the two to the bar of judgment; and will you find no great distinction between them there? I say then, to every one amongst you, Fulfil your duties to the world, with zeal and diligence, on the six days that are allotted you, though not without a careful waiting upon God; for you may be “not slothful in business, and yet fervent in spirit, serving the Lord:” but, on the Sabbath, live exclusively for God, and seek to be wholly “in the Spirit on the Lord’s-day.”]
And now suffer, I pray you, a word of EXHORTATION—
[Consider, brethren, how many Sabbaths you have lost; and not one of them can ever be recalled. Consider, too, how few may yet remain to you. It is possible that, to some one here present, this very Sabbath may be the last. O! what bitter regret will arise in your minds, if you are called into eternity before the interests of your immortal souls have been secured! Do not delay this necessary work: do not arm death with terrors so appalling, as those must be which you will have to encounter in a dying hour, on a retrospect of your past advantages, and in the prospect of your future doom. Reflect, rather, how glorious your prospects will be on the borders of eternity, if now you give yourselves up wholly to your God; and how “abundant an entrance will then be ministered unto you into the everlasting kingdom of your Lord and Saviour Jesus Christ.” I would that you would all set that day before you; and then I should have but little occasion to press upon you a due improvement of the Lord’s day. But, I readily acknowledge, you cannot do this of yourselves. Yet you are not thereby justified: for the Spirit of God. should assuredly be poured out upon you, if you would seek his influences; and through his mighty agency you should be raised to holy contemplations and to heavenly delights. May a Pentecostal effusion of that blessed Spirit be now experienced amongst you, and your present delight in God be a pledge and foretaste of your eternal blessedness!]
MMCCCCLXXIX
ST. JOHN’S VISION
Rev. 1:12–17.
And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks; and in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; and his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. And he had in his right hand seven stars: and out of his mouth went a sharp two-edged sword: and his countenance was as the sun shineth in his strength. And when I saw him, I fell at his feet as dead.
IN order to obtain the Divine blessing, it is necessary that we should wait upon God in all the ordinances of his appointment. Yet God has not so restricted his favours, but that we may expect the communication of them to our souls wherever we be, provided our neglect of his instituted means proceed from imperious necessity, and not from an indifference to his commands. St. John was banished to the Isle of Patmos, where he had no opportunity of assembling with the Church of Christ, and of sanctifying the Sabbath in the way to which he had been accustomed. But he sought the Lord in secret, and “was in the Spirit,” that is, in a holy heavenly frame, “on the Lord’s day:” and what was wanting to him in respect of external advantages, was abundantly compensated by an extraordinary vision of his Lord and Saviour.
We will,
I. Illustrate this vision—
In doing this, it will be proper to notice,
1. The person who appeared to him—
[This, though said to be “like unto the Son of man,” was not a created angel, but the Son of man himself, even that Jesus, “who had been dead, but was living again, and was alive for evermore.” This glorious person appeared to John in a manner suited to the characters and circumstances of the different Churches; and in the epistles, written to them, reference is continually made to this description of him. He is here described in his situation, habit, appearance, voice, and attitude.
1. In his situation.—There was in the temple a golden candlestick with seven lamps, to which it was the priest’s office to attend. This candlestick, which on account of the number of the lamps is considered as seven, represented the seven Churches of Proconsular Asia: and “the Son of man standing in the midst of them,” denoted, that he inspected the state of Churches and individuals, to observe how their light shone, to replenish them occasionally with fresh supplies of his Spirit, and, by seasonable trials in a way of providence or of grace, to trim them, as it were, whensoever their dimness called for his special interposition.
2. In his habit.—The garments which he wore were such as were appointed for the high-priest: and by this clothing he intimated, that, though he was in glory, he still executed the priestly office, presenting his blood before the mercy-seat, and “ever living to make intercession for his people.” He would have it known to the Church that he is “a Priest upon his throne.”
3. In his appearance.—This was august beyond all expression or conception. His hoary “head,” denoting both his majesty and wisdom, marked him out as “the Ancient of days.” His fiery “eyes” evinced, that he searched the heart and tried the reins, and penetrated the inmost recesses of the soul. His “feet” of fine and burning brass intimated, that, as all his steps were holy, so was his procedure firm and irresistible. His “countenance,” shining as the meridian sun, displayed his excellency and glory, and his worthiness of universal love.
4. In his voice.—This, which was terrible, like the roaring of the tempestuous ocean, shewed, that, however his words had formerly been disregarded, it became all to attend to them with the deepest humility.
5. In his attitude.—He “held in his hand seven stars,” (which represented the ministers of the seven Churches,) and thereby intimated, that all ministers were under his direction and controul, and that they ought to shine for the good of men without regarding their menaces or assaults, since under his protection they could not but be safe. At the same time, emitting “from his mouth a sharp two-edged sword,” he declared his power and determination to subdue his enemies, and either to subject them to himself as vessels of mercy, or to cut them asunder as monuments of his indignation.]
2. The effect of the vision—
[On almost all occasions the appearance even of an angel has produced much fear and terror in the minds of those to whom he came: no wonder therefore that such an effect should flow from the appearance of God himself. Manoah concluded that he must die, because he had seen God face to face. Ezekieli, Daniel, and Paull fell down before him, unable to sustain the brightness of his glory. Once indeed man could converse with his Maker face to face: but, since the introduction of sin into the world, he has been intimidated by a sense of guilt, and incapacitated for so high an honour; insomuch that the most beloved of all Christ’s Disciples was overwhelmed at the sight of him, and “fell at his feet as dead.”]
Not to insist any longer on the circumstances of the vision, we shall,
II. Deduce from it some pertinent observations—
1. They who suffer much for their Lord may expect peculiar manifestations of his power and love—
[John was now in banishment: yet, though suffering much by reason of hardships and privations, he was infinitely happier than Domitian on his throne. St. Paul also found, that, “as his afflictions abounded, so also did his consolations.” Thus it shall be with all who suffer for righteousness’ sake. What then have they to fear? Need they regard the reproaches of men, when they are so highly honoured by their God? Need they be concerned about losses, when they are enriched with such invaluable communications? Need they fear stripes, or imprisonment, when their trials may lead to such manifestations as these? — — —]
2. We have reason to be thankful that our Lord reveals himself to us now through the medium of men, and of the written word—
[We see from the example before us how much we should be disconcerted by visions; and how unfit they would be, as stated means, of edifying the Church. But when God speaks to us by the instrumentality of men, we can attend with ease, and weigh with care whatever is brought to our ears. It is true, indeed, that many take occasion from this circumstance to despise the word, when otherwise they would tremble at it: but, on the other hand, myriads are “drawn to God by the cords of a man,” who otherwise would only have brought upon themselves, like Pharaoh, an aggravated condemnation. Let us then improve this privilege; and, however weak God’s instruments may be, let us attend to them with reverence, that his agency may be rendered visible in our experience — — —]
3. The brighter discoveries we have of Christ, the more shall we be humbled in the dust before him—
[The appearances of God to man have at all times tended to the humbling of their souls. Abraham and Moses no sooner caught a sight of him, than they hid their faces, from a consciousness of their own extreme unworthiness: and Job, though one of the most perfect of men, confessed himself “vile,” and “abhorred himself in dust and ashes.” Even the seraphim before the throne make use of their wings to veil their faces and their feet, and confess thereby that they are unworthy either to serve or to behold their Godo. And would not a view of the Lord in his glory make us also to cry out, “Woe is me, I am unclean!” Yes: a discovery of created things may puff us up: but a sight of God himself cannot but abase us in the dust — — —]
4. There is a day coming when the most stouthearted sinner will tremble before him—
[If John, who had lain in the bosom of his Lord, and had seen him transfigured on the holy mount, and was in himself so eminently holy, so highly beloved; if he fell at the Redeemer’s feet as dead, what will the ungodly do in the day of judgment? If, when God spake from Mount Sinai, the Israelites were so terrified as to desire that he would speak to them no more in such a way; and “Moses himself exceedingly quaked and feared;” how shall not the wicked tremble in that day, when Jesus shall appear in all his glory to judge the world? Let them laugh now if they will: but they will soon “call upon the rocks to fall upon them, and the hills to cover them from the wrath of the Lamb.” O that to-day, while it is called to-day, they would hear his voice, and no more harden their hearts against him!]
MMCCCCLXXX
CHRIST’S POWER OVER THE INVISIBLE WORLD
Rev. 1:17, 18.
Fear not; I am the first and the last: I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death.
MAN, while he continued in a state of innocence, communed freely with his Maker face to face: but from the time that sin entered into the world, he has dreaded the presence of the Most High, and fled from it with fear and trembling. Whenever God has been pleased to appear to any of his people, the sight has uniformly filled them with terror; and, in some instances, almost deprived them even of life. This was the effect produced by a vision vouchsafed to John. Our blessed Lord, in a habit somewhat resembling that of the high-priest, revealed himself to his beloved Disciple: and so august was his appearance, that John, unable to endure the sight, fell at his feet as dead. But our Lord, in condescension to his weakness, dispelled his fears by making known to him the perfections of his nature, and the offices which in his mediatorial capacity he sustained.
In discoursing on his words we shall consider,
I. Our Lord’s record concerning himself—
A more glorious description of Jesus is not to be found in all the sacred writings: he declares himself to be,
1. The eternal God—
[The terms, “the first and the last,” are intended to express eternity: and, in this view, it is an incommunicable attribute of Jehovah. It is often used to describe God in places where he contrasts himself with the gods of the heathenb: and it always characterizes him as infinitely superior to all creatures. But Jesus here arrogates it to himself. Eternity had been ascribed to him both by Prophets and Apostles: but he here claims it himself as his own prerogative; for, notwithstanding he was in the form of a servant, he thought it not robbery to be equal with God. Hence then it is evident that Jesus is one with the Father, “in glory equal, in majesty co-eternal,” God over all, blessed for evermoree.]
2. The living Saviour—
[He, whose brightness now exceeded that of the meridian sun, once hung upon the cross. But, says he, “though I was dead, yet I am the living Oneg, possessed of life in myself, and the source of life to others; and immutably living, to carry on the work which I began on earth.” “Behold” this with wonder, yet with a full assurance of its truth; for I, the “Amen,” “the true and faithful Witness, declare it unto thee.” Now as the former assertion shews us what he was in his divine nature, this informs us what he is in his mediatorial office. “He died for our offences, and rose again for our justification;” and is, not only our advocate with the Father, but the head of vital influence to all that believek.]
The universal Sovereign—
[By “hell” we are to understand, not the habitation of the damned only, but the whole invisible world: and “death” is the door of introduction to it. Now to “have the keys” of these, is to have the power over them, together with the entire appointment of men’s states in reference to them. And this power does Jesus exercise. Whomsoever he will, and in whatever time or manner he sees fit, he consigns to death, and fixes instantly in heaven or hell: “He openeth and no man shutteth; he shutteth, and no man openeth.” Hence it appears that every event in this world also must be under his controul; and consequently, that he is the universal Sovereign.]
From the encouraging address which accompanied this record, we are led to consider,
II. Its tendency to comfort and support the soul—
When a similar vision was vouchsafed to Daniel, its effects, which were also similar, were counteracted in the same manner. Now this record of our Lord was well calculated to dissipate the fears of John; and may well also be a comfort to us,
1. Under apprehensions of temporal calamities—
[Impending dangers and distresses will often excite terror, and overwhelm the soul with anxious dread. But what ground of fear can he have, who has the eternal God for his refuge? What injury can arise to him, whose soul is in the Redeemer’s hands, and for whose benefit all things are ordered both in heaven and earth? “Not a hair of his head can perish” but by special commission from his best Friend. “Thousands may fall beside him, and ten thousand at his right hand;” but “no weapon that is formed against him can prosper.” If his eyes were opened to behold his real situation, he might see himself encompassed with horses of fire, and chariots of fire: and, standing as in an impregnable fortress, he might defy the assaults of men or devils. If his God and Saviour be for him, none can be against himp.]
2. Under fears of eternal condemnation—
[No man can reflect upon his own character without feeling that he deserves the wrath of God: and every one that is sensible of his own demerits, must tremble lest the judgments he has deserved should be inflicted on him. Yet a just view of the Saviour may dispel his fears, and cause him to “rejoice with joy unspeakable.” Does his guilt appear too great to be forgiven? He that offered an atonement for it, is the eternal God. Do doubts arise respecting his acceptance with the Father? Behold, that very Jesus who made atonement for him, ever liveth to plead it as his advocate, and to present it before the mercy-seat. Do death and hell appal him with their terrors? they are altogether subject to the controul of Jesus, whose power and faithfulness are pledged for the salvation of all his ransomed peoples. To the weakest then we say in the name of this adorable Saviour, “Fear not:” though thou art “a worm, thou shalt thresh the mountains;” and though thou art the smallest grain that has been gathered from the field, thou shalt be treasured safely in the granary of thy heavenly Fatheru.]
APPLICATION—
[We cannot conclude the subject without applying it to those who are ignorant of Christ. Surely we must not say to you “Fear not;” but rather, “Fear and tremble,” for he whom ye have despised is the eternal God; and ever liveth to put down his enemies, and to make them his footstool. He has only, as it were, to turn the key of the invisible world, and your souls will be locked up in the prison from whence there is no redemption. O consider this, ye that live unmindful of this adorable Saviour; and prostrate yourselves at his feet, while his offers of mercy are yet extended to you.]
MMCCCCLXXXI
EPISTLE TO EPHESUS
Rev. 2:1, 2.
Unto the angel of the Church of Ephesus write; These things saith he that holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlestick; I know thy works.
IN the foregoing chapter, the description given of our blessed Lord has been considered in one connected and comprehensive view. But, in the different epistles, a portion of that character is selected, as appropriate to the subject-matter of each: and it is of great importance, therefore, that we consider every portion by itself, in order that we may obtain a more accurate knowledge of him, and have our minds more deeply impressed with a sense of his transcendent excellency and glory. It is with this view that I now confine myself to the words which I have just read: and, if they appear at first sight uninteresting, as not having any practical bearing upon our conduct, we shall soon find that they are indeed most instructive to our minds, and are well calculated to be influential also on our hearts and lives.
The city of Ephesus being the capital of the province of the Lesser Asia, and the nearest also to the Isle of Patmos, where John was now a prisoner for the Lord’s sake, the first epistle was written to the Church in that place. The substance of the epistle will be considered in our next discourse. At present, we notice only the character of our blessed Lord, as stated in the introduction to it. In this is set forth his interest in all the Churches, and his constant care,
I. For the protection of his ministers—
In the close of the last chapter, the mystery contained in the seven stars which John saw in the right hand of Jesus, and of the seven golden candlesticks amidst which he walked, is explained. The seven stars represented the angels or ministers of the seven Churches; and the seven candlesticks represented the seven Churches themselves.
Now, ministers are not unfitly compared to “stars”—
[They are fixed in their respective orbits by God himself: yet have they no proper lustre of their own: they shine by a borrowed light; and reflect the glory of the Sun of Righteousness, from whom alone all light proceeds: “Christ is that true light, which lighteneth every man that Cometh into the world. They are, however, of the greatest service to mankind, in that they shine in the midst of darkness, and are useful to conduct the mariner over the tempestuous and trackless deep, to his desired haven — — —]
But the very light which they reflect exposes them to many and great dangers—
[Those whose light is the brightest, and whose efficiency is most amply displayed, have been always most opposed, both by men and devils. Against whom did men ever combine with such unanimity and malignity as against our Lord Jesus Christ? or whom did all the powers of darkness ever so labour to destroy? After him, his Apostles were the great objects of their combined hostility: nor was there any effort which these enemies did not make for their destruction. Thus also it has been in every age: those who have most resembled Christ and his Apostles have, on account of their superior light, been most exposed to the assaults of those who have “loved darkness rather than light, because their deeds were evil” — — —]
Our blessed Saviour, however, “holds them all in his right hand”—
[He protects them against the assault of every enemy. Numberless as were the efforts made to destroy both Peter and Paul, none could prevail against them, till they had completed and fulfilled the work assigned them. “Satan would have sifted Peter as wheat;” and would have winnowed him away as chaff, if “our blessed Lord had not prayed for him, that his faith might not ultimately fail.” And Paul would have sunk under the pressure of “the thorn in his flesh, the messenger of Satan that was sent to buffet him,” if our blessed Lord had not supplied him with “grace sufficient for him.” And who amongst the servants of the Lord would ever have been able to stand, if “He who holdeth the seven stars in his right hand” (the hand of power) had not upheld them? But, as strengthened by him, the very weakest of men is strong, and may set at defiance all his enemies; not all of whom combined “can ever pluck them out of his hand.” Our blessed Lord, whilst holding them in his hand, bids them shine: and every one of them is immortal, till his work is doned.]
The same incessant care also does our Lord exercise,
II. For the edification of his people—
The Churches are compared to “candlesticks”—
[There was in the tabernacle a candlestick of pure gold, having seven lamps, which burned continually, to give light in that holy place. And fitly did this represent the saints, into whom our great High-priest has poured the oil of his gracef, and whose souls he has kindled by that sacred fire that came down from heaven. “They shine as lights in the dark world, hold forth to all around them the word of life.”]
Amidst these our great High-priest walks, to keep them from extinction or decay—
[It was the office of Aaron and his sons to keep these lamps ever burning; furnishing them from time to time with fresh oil; and trimming them, as occasion required, with “the golden snuffers.” And thus does our great High-priest inspect his Church and people; supplying their every want, and administering to them such correction as their necessities require. Without his care, where is there in the universe a lamp that would not have been extinguished long ago? Peradventure we may have sometimes been ready to complain of the afflictions which we have been called to sustain. But the truth is, that these have been as the pruning-knife in the hand of the husbandman, or rather as the snuffers in the hand of him who superintends the lamps. Nor is it written in vain, that “the snuffers were of gold:” for every visitation, whether in providence or in grace, which subserves our spiritual and eternal interests, is invaluable; and should be so regarded, even whilst we are writhing under its immediate pressure. We should always bear in mind the end for which our pains are inflicted. God is not like an earthly parent, who may chastise us for his own pleasure and caprice: no, he always “chastens us for our profit, that we may, in a more enlarged measure, be partakers of his holiness.”]
Do we not then here SEE,
1. Our indispensable duty?
[Yes; whether ministers or people, our duty is to shine; to shine for the benefit of others, and for the honour of our God. Of the former I forbear to speak, any further than to bear my testimony to this, that the Lord Jesus Christ alone has enabled me to set the true light before you, and has preserved me in my station to this hour. What St. Paul said before Agrippa, I hope I may say before you, that “having obtained help of God, I continue unto this day, witnessing both to small and great, saying none other things than those which the prophets and Moses did say should comem.” But to you I say, Remember the end for which the Lord Jesus Christ has imparted his Holy Spirit to your souls, and has watched over you with such incessant care: it is, that you should shine, and that “your light should shine brighter and brighter to the perfect day.” The lamps of the candlestick were seen only by those who were within the tabernacle: but your light must shine before the whole world. The command is, “Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.” Deprecate, therefore, nothing that may increase your splendour: but put yourselves unreservedly into the hands of your Great Highpriest, that he may administer to your necessities as his wisdom shall direct, and advance his own glory by whatever means he shall judge most conducive to that end.]
2. Our most exalted privilege—
[Whether it be protection or advancement that we need, we are in the best hands, and under the care of unerring wisdom. Christ has said, “He will be with us even to the end of the world,” and we are living witnesses to the truth of his word: for it is owing to his presence with us that “neither the power nor the policy of hell have ever yet been able to prevail against us.” Remember, “He has within himself all fulness treasured up for us:” yes, “He has the residue of the Spirit,” which he will pour out in richer abundance upon you, in proportion as you confide in him, and desire to promote his glory. And for your satisfaction know, that “he neither slumbers nor sleeps,” as did the high-priests of old, but is ever watchful over you for good. Lay aside, then, all care; and leave to him “the perfecting of that which concerns you.” Only be concerned to be “burning and shining lights” in your day and generation; and look forward to the time when, through his tender care, your office shall be fulfilled, and, your place of service being changed, you shall “shine above the stars in the firmament for ever and ever.”]
MMCCCCLXXXII
EPISTLE TO EPHESUS
Rev. 2:2–6.
I know thy works, and thy labour, 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 laboured, and hast not fainted. Nevertheless I have somewhat against thee, because thou hast left thy first love. Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent. But this thou hast, that thou hatest the deeds of the Nicolaitanes, which I also hate.
THE epistles to the seven Churches of Asia are not only instructive in a general view, like other portions of Holy Writ; but have this excellence peculiar to themselves, that they set before us a vast diversity of experience in all its modifications of good and evil, and teach us what judgment our blessed Lord will pass on the complex character at the last day. If we wanted to know how much of good we may possess, and yet be on the whole evil in the sight of God; and how far we may go towards heaven, and yet fall short of it at last; I know not that we could select any portion of the sacred oracles that would give us such definite information as that which I have now read to you. In it our blessed Lord enters into a complete view of the Ephesian Church; to whom he here sends,
I. His commendation—
Three things he notices with approbation; their unwearied labour, their invincible patience, and their discriminating zeal—
[Much had the members of the Ephesian Church laboured to fulfil the will of God. In truth, it cannot be fulfilled without great and continued labour. The metaphors by which religion is set forth in Holy Writ clearly declare, that we cannot advance one step towards heaven without great labour. To “enter in at the strait gate” for the beginning of our course, we must “not only seek, but strive.” “Seeking alone will not suffice: we must put forth all our powers, as we should in a race, a wresthng, or a warfare: and then only can we hope to succeed in religion, when we engage in it with all our might.”
Moreover, “if we set ourselves to seek the Lord, we must prepare our souls for temptation.” Both men and devils will exert themselves to defeat our efforts: and we shall need all imaginable patience to sustain their diversified assaults. Now the Church at Ephesus had approved themselves well in these respects, and had “borne without fainting” all the afflictions which had been laid upon them.
In these respects, too, they had been animated by the only motive that could make their service acceptable: they had done all, and suffered all, from a regard to the Lord Jesus Christ, “whose name” they had endeavoured to exalt and glorify.
Our blessed Lord further mentions, with approbation, the care which the Ephesian Church had taken to examine the pretensions of those who assumed to themselves an apostolic authority, and the firmness with which they had withstood every effort that had been made to introduce amongst them either error in principle or corruption in practice.]
In all this we see what the Christian world at large should be, if they would approve themselves to their Lord and Saviour—
[They must, even under the most trying circumstances, persist in obeying his commands; and must resolutely withstand all who would divert them from their purpose, or in any way shake their fidelity to Christ — — —
But here let me call your attention to somewhat which may have escaped your notice, and which deserves particular remark. In mentioning with approbation the things which the Ephesian Church had done for his name, he recurs again and again to the same point; as if he felt peculiar pleasure and delight in recording any thing which was done for him; even though, on the whole, the demerit of the person so preponderated, as to render him unworthy of his final acceptance. This observation extends to what was spoken of their labour and patience, and also in a peculiar manner to what was specified respecting their jealous and discriminating zeal. And from hence we learn the marvellous condescension of our blessed Lord; as also the duty incumbent on all his followers, not to dwell more than is absolutely necessary on the faults of others, but to expatiate with delight on their virtues, even though we cannot but condemn them on the whole.]
This commendation had a powerful tendency to prepare them for,
II. His reproof—
One would have thought that persons so eminent in their outward conduct could not merit any severe reproof: but,
“They had left their first love”—
[Once they were full of love to Christ; and that had for a season been the spring and source of all their obedience. But now “their love was waxed cold;” and their obedience was become rather a dictate of their understanding than the fruit of genuine love. As far as was visible to man, their lives were nearly the same as in their better days: but He who searches the heart saw an immense difference; there being now almost a total want of that principle which once animated and inspired their whole conduct.]
Now this, in whomsoever it is found, is a tremendous evil—
[Some there are who regard a relaxation of their first love as a matter necessarily to be expected, and as a mark of growth rather than decay. But this idea is far from being sanctioned in our text: on the contrary, it is adduced as a ground of deep complaint, and as an evil that outweighed all that had been commended. In truth, so offensive is it to the Lord, that nothing that can either be done or suffered for him, can be accepted of him, whilst he sees a decline in our affections towards him. Even amongst men, this judgment would be passed upon it. If a man found his wife’s regards alienated from him, he would make no account of all her services, however diligent she might be in her attention to her outward duties. And certainly God, when he says, “Give me thine heart,” will be satisfied with nothing less: and to withdraw our affections from him, after having once placed them upon him, will be accounted by him a greater indignity, than if we had never made any profession of love to him at all.
It is true, indeed, that persons may appear to have declined in love towards him, when there has been no real diminution of their regards. A wife may not continue through her whole life to feel precisely towards her husband as she did on the day of her espousals, and yet have grown, rather than declined, in love towards him: what arose from novelty and the animal spirits, may have worn off; and yet there may be in her such an accession of higher and deeper feelings, as infinitely to overbalance any apparent loss: her esteem for him altogether, her oneness of heart with him, and her entire devotion to him, may have greatly increased: in a word, “her love may have increased in knowledge and in all judgment,” whilst to a superficial observer, who judged of it only by some sensible emotions, it might be thought to have decayed. So it may be with a believer towards his God — — — But, if there be real cause to say of him, that “he has left his first love,” I hesitate not to affirm, that, if he repent not, “it were better for him never to have loved his God at all, than, after having loved him, to decline from him,” and to transfer to the creature the regards that are due to him alone.]
To this reproof, our Lord mercifully vouchsafed to add,
III. His counsel—
All such decay as this must be repented of—
[Not only must it not be justified, but it must be mourned over with deeply penitential sorrow. In order to see the evil and bitterness of such a state, it is well to call to mind the love of our espousals, and to compare with it the formal services which we now render to our God. Once, how precious were the public ordinances, in which the soul finds now but little profit! In secret, too, how sweet was the word of God; how deep the penitential sorrow which was stirred by it; and how unspeakably blessed were the promises on which his soul rested, and on which he founded all his hope before God! With what strong crying and tears, also, did he frequently draw nigh to God; whereas, now, his prayers are become little better than a lifeless form! Now this melancholy change should be brought distinctly to our view: we should “remember from whence we are fallen,” and, by a comparison of our former with our fallen state, endeavour to produce in our souls the humiliation which the occasion calls for. In a word, we must, in the review of our past lives, be filled with shame, and sorrow, and contrition.]
Yet will not repentance suffice, if it be not accompanied with a cordial return to all our former habits—
[This is of extreme importance to all who have departed from their God. They are ready to imagine, that, if they be humbled under a sense of their declensions, they shall be accepted of God. And doubtless, if they have no time to shew, by newness of life, the sincerity of their repentance, we may hope that God’s mercy shall be extended to them. But, if we would approve ourselves to God, we must go back to our former habits, and “do our first works,” and “bring forth fruits meet for repentance.” If reformation without contrition will be of no avail, so neither will contrition without an entire change both of heart and life. To every backslidden soul, then, is this counsel given: and if there be one who does not duly follow it, God says to him, “I will come to thee quickly, and remove thy candlestick out of its place, except thou repent.” From an entire Church will our Lord withdraw the light, if the members of it generally become remiss: and from an individual, even whilst his blessing is continued to the Church at large, he will withhold that supply of oil which he has neglected to implore. My brethren, see to what the Seven Churches of Asia have long since been reduced! or see what is the state of many individuals in the Christian Church, who once professed much love, and appeared to have attained considerable eminence in the divine life! Many a Demas may be found at this day; and many, who, if with the stony-ground hearers they have not renounced all profession of religion, yet with those of the thorny-ground, they “bring forth no fruit to perfection.” To all, then, who have thus declined from God, I would say, “Repent, and do your first works:” for you know not how “quickly” you may be left in utter and everlasting darkness. Repent then, I say; and, whereinsoever you at any time have served your God aright, endeavour to “abound more and more.”]
I cannot CONCLUDE without calling the attention of those who have never yet experienced what is here characterized by the expressive designation of “a first love.”
[How many of you, my brethren, have never known “a day of espousals” to the Lord Jesus Christ! Say, my dear brethren, whether you have ever seen in Christ an excellency that far eclipsed all created good, and made you desire him for your friend and your everlasting portion? Say, whether you have ever given up yourselves to him, as his bride, and found all your happiness in him alone? Say, whether fellowship with him has been your chief joy? If not, what must be your state before him? If the Church at Ephesus, who had done so much and suffered so much for him, and felt such a jealousy for his honour, yet needed to repent because they had left their first love, have not you cause for repentance, who have never yet loved and served him at all, but have even chosen for your friends the very persons whose principles and whose practice he utterly abhors? Yes, indeed, you must “repent, and be altogether converted,” and “become new creatures in Christ Jesus;” or you can never hope to be acknowledged by him, as his bride, in the eternal world. If “the light of the righteous rejoiceth, the lamp of the wicked shall assuredly be put out.]
MMCCCCLXXXIII
EPISTLE TO EPHESUS
Rev. 2:7.
He that hath an ear, let him hear what the Spirit saith unto the Churches; To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God.
THOUGH all the seven Churches of Asia Minor are separately addressed in a way suited to their respective states, yet what is spoken to them may fitly be applied to all other Churches, so far as their states agree with those which are here portrayed. And we the rather say this, because at the close of every epistle the same admonition is repeated; “He that hath ears to hear, let him hear”—not what the Spirit saith unto this or that particular Church, but “what the Spirit saith unto the Churches.” And here you cannot but perceive, that, though the Lord Jesus is represented as dictating all the epistles, it is by his Holy Spirit that he dictates them: for, in every one of them you are called to receive “what the Holy Spirit saith unto the Churches.” Nor can you fail to notice, that, in every one of the epistles, the promises are made to those only who overcome. It will be proper, therefore, especially in this first epistle, that we distinctly consider,
I. The character to whom the promise is made—
The whole of the Christian life is a state of conflict—
[This appears most strongly marked in this address to the Church of Ephesus. The very terms “labour and patience” clearly shew that they had had much to do, and much to suffer, and much to maintain in continued exercise. And who needs be told how great a labour it is to “mortify the flesh with the affections and lusts,” and to “run with patience the race that is set before us?” or, who needs to be informed, that persecution is hard to bear, even though we be not “called to resist unto blood?” The hatred and contempt of the world, and, above all, of our own friends and relatives, are far from pleasing to flesh and blood: and yet there is no child of God that can escape this minor sacrifice, even though he be not exposed to suffer loss in respect of his life or liberty. A person floating down the stream is unconscious of the rapidity of a current; but if he have to swim against the stream, he finds it no easy matter to proceed. So the persons who are content to move with the world, find little difficulty in their way; but those who will resist the world, and the flesh, and the devil, shall find that they have a continual conflict to maintain; and more especially when they attempt to “keep themselves in the love of God.” One would think, that, considering what mercies we experience every day and hour at the Lord’s hands, it would be no difficult matter to preserve upon our souls a becoming sense of his love. But the heart is sadly prone to backslide from God. To avoid any thing grossly evil, and to persevere in the observance of outward duties, is comparatively easy: but to walk with God, to set ourselves as in his immediate presence, to preserve throughout the day habitual fellowship with him, to have our souls so filled with love to him as to regard nothing but his approbation, and to do nothing but for his glory, this is a state of mind which it is extremely difficult to maintain. But]
To those only who overcome in this conflict are the promises made—
[To “run well for a season” only, will avail us nothing: on the contrary, if at any time we cease to press forward, “our latter end will be worse than our beginning.” The same occasion for conflict will exist as long as we continue in the body; and every victory should encourage our efforts for still further conquests. We must “never be weary in welldoing: for then only shall we reap, if,” during the season appointed for our labour, “we faint not.” “We must endure unto the end,” if ever we would be saved.]
Nor will this appear a hard condition, if we duly consider,
II. The promise itself—
From the tree of life in Paradise were our first parents, and all their posterity, shut out—
[Our first parents were permitted to eat of the tree of life: and it was to them a pledge of eternal life, as long as they should retain their innocence, and live obedient to their God. But, when they had sinned, this was no longer a pledge of life to them: and they, in going to it any longer under that character, would only have deceived their own souls. Hence God drove them out of Paradise; and set cherubims, with a flaming sword, at the entrance of the garden, to prevent their return to it, and to keep them especially from the tree of life. Not that God intended wholly and eternally to cut them off from all hopes of life. On the contrary, he revealed to them, that One should in due time spring from the woman, and effect, both for them and their posterity, a deliverance from the evils in which they were involved. He told them, that “the Seed of the woman should enter the lists with their great adversary, and bruise the serpent’s head.” True, indeed, he should himself die in the conflict; but “through death he should destroy him who had the power of death, and deliver those” whom that powerful adversary had enslaved.]
Through that adorable Saviour is there a way of access once more opened to the tree of life—
[The tree of life now grows in the paradise that is above. It is “a tree that bears twelve manner of fruits,” suited to every appetite, and sufficient for us under every state and condition of life. Even “the very leaves of it are effectual for the healing of all the nations of the worldd.” To that, even in this world, may every valiant soldier have access; and from it shall he derive all that support to his soul which it afforded to our first parents in their state of innocence: and every fruit that he gathers from it shall be to him a pledge that he shall eternally enjoy all the blessings of salvation: yes, even here shall it be to him “an earnest of his everlasting inheritance.” My dear brethren, this privilege is ours, if we fight a good fight; and when we have finally vanquished our spiritual enemies, we shall go and sit under the shadow of this tree to all eternity. O! who can conceive the exquisiteness of the flavour of its fruits, when we shall gather them in the immediate presence of our God? Who shall say what it is to see our God face to face; what, to hear and taste the expressions of his love; what, to behold and participate his glory? And who can conceive what a zest it will give to all our joys, to know that they are secured to us for ever; and that, when once we are in that paradise, we shall go no more out? Well: this, believer, is held forth to thee as the reward of victory: and it shall surely be accorded to thee, if thou hold out unto the end. Only “be faithful unto death, and God will give thee the crown of life.”]
APPLICATION—
Let me, however, offer to thee a salutary caution:
1. Learn to have just views of your reward—
[The reward is held forth to those who overcome. But you must not overlook the terms in which the promise is made: “To him that overcometh will I give.” Eternal life is the gift of God, from first to last. “Death is the wages of sin; but eternal life is the gift of God, through Jesus Christ our Lord.” Our being called to maintain a conflict does not render it at all the less a free gift: our conflicts can never merit it; they can only prepare us for it, even as a medicinal process may prepare the body for the enjoyment of perfect health. When our Lord said, “Labour for the meat which endureth unto everlasting life,” he added, “which the Son of man shall give unto you.” The gift will not be the less free because we labour for it; but, by the imposing of that condition, a distinction is made which to all eternity will justify God in the bestowment of his gifts. Never, then, imagine that your conflicts, however arduous, will deserve life: they will only “render you meet for” the enjoyment of heaven; and evince, that, in the communication of his blessings, God does put a difference between the evil and the good. If it be said, that “they who do God’s commandments are said to have a right to the tree of life,” I grant it: but it is a right founded only on the promise of your God. Your merit, in your best estate, is found only in hell: it is the grace of God alone that exalts any soul of man to heaven.]
2. Never relax your efforts for the obtaining of it—
[Unhappily, many are but little aware what enemies they have to contend with. Men are extremely blind to their besetting sins. All of us discover this in others: but few are conscious of it in themselves. This, then, I would say to you: Learn, from the very weaknesses of others, to distrust yourselves: and beg of God to shew you what are those peculiar lusts which you are most concerned to discover and withstand in your own hearts. It is very painful to see how grievously persons, on the whole pious, often fail in some particular disposition or habit. We all take too partial a view of our duty: and not a few remain so much under the power of some unsubdued corruption, that we are constrained to doubt what their state will be in the eternal world. I must, therefore, entreat you all to search out your besetting sin; and to “fight, as it were, neither with small nor great, but with the king of Israel.” If you overcome your enemy on that point, there will be little doubt of your vanquishing him on every other. But remember, the conflict must be maintained even to the end; and then only must you put off your armour, when God calls you from this field of battle, to the full enjoyment of your reward.
MMCCCCLXXXIV
EPISTLE TO SMYRNA
Rev. 2:8, 9.
Unto the angel of the Church in Smyrna write; These things saith the first and the last, which was dead, and is alive; I know thy works.
SMYRNA was at that time, next to Ephesus, the largest city in the Proconsular Asia. As in the former epistle we made the description of our blessed Lord a distinct subject for our consideration, so we shall do also in this epistle to Smyrna; deferring to another opportunity the subject matter of the epistle itself, except so far as the mention of it is necessary to the elucidation of our Lord’s character. The points which we propose to notice are,
I. The description given of our blessed Lord—
There are two things spoken of him; the one denoting his Godhead, the other his manhood.
He is “the first and the last”—
[Now, I would ask, Whom can these words designate, but the eternal and immutable Jehovah? In the Scriptures of the Old Testament he frequently describes himself by these very terms: “Who raised up the righteous man from the east, gave nations before him, and made him rule over kings? I the Lord, the first, and with the last; I am He.” Again he says of himself, “Hearken unto me, O Jacob and Israel, my called; I am He: I am the first, I also am the lastb.” If it could be supposed that any but Jehovah should be the first source, and the last end of all, let another Scripture determine that point: “Thus saith the Lord (Jehovah), the King of Israel, and his Redeemer, the Lord (Jehovah) of hosts; I am the first, and I am the last; and besides me there is no God. Is there a God besides me? Yea, there is no God; I know not any.”]
He “was dead, and is alive”—
[This can refer to none but the Lord Jesus Christ, “who died for our sins, and rose again for our justification.”
But it may be asked, How can these two agree? I answer, the former title is again and again given him in this book of Revelation: and it is also repeatedly given in conjunction with the latter title. In the former chapter, where a full and large description is given of the person who appeared to John, He said of himself to John, “Fear not: I am the first, and the last: I am He that liveth, and was dead; and, behold, I am alive for evermore.” And, in my text, this is the very part of that description expressly selected to be addressed to the Church at Smyrna: “These things saith the first and the last, who was dead and is alive.” Here the parts cannot possibly be separated: you may as well say, that “he who was dead” is a different person from him “who is alive,” as disjoin, and apply to different persons, what is here said of him as God and as man. He is God and man in one person, “Emmanuel, God with us.” He is the same person of whom the Prophet Isaiah spake, saying, “To us a Child is born, to us a Son is given: and his name shall be called Wonderful, Counsellor, The Mighty God, The Everlasting Father, The Prince of Peace.”]
Now, to have a just view of him in this complex character, is of infinite importance. And, to bring the subject before you, I will shew,
II. The particular bearing which this description of our Lord has upon the main subject of the epistle—
In this epistle the Church of Smyrna is warned to expect bitter persecution; but the Saviour says to her, “Fear none of those things which thou shalt suffer.” And in that precise part of his character which he brings before them, he says, in fact, ‘To dispel all fear of your persecutors, bear in mind,
1. ‘My all-controlling power—
[‘ “I am the first and the last:” your persecutors would have had no existence but for me; nor can they do any thing which shall not be over-ruled for my glory. The devil will stir up against you all his vassals; and they will lend themselves to him, as willing instruments to destroy you. But I will limit all their efforts; so that they shall not be able to effect any thing beyond what I will enable you to bear, and over-rule for your good.’ To this precise effect he speaks to all his Church by the Prophet Isaiah: “Behold, they shall gather together, but not by me: whosoever shall gather together against thee shall fall for thy sake. (Thou art afraid of the weapons which they are now forming for thy destruction: but) Behold, I have created the smith that bloweth the coals in the fire, and that bringeth forth an instrument for his work; and I have created the waster to destroy. (The very strength he is exerting, he derives from me: and I tell thee, that) No weapon that is formed against thee shall prosper.”]
2. ‘The interest I take in thy welfare—
[‘ “For thee I died; and for thee I live.” It was altogether for the purpose of expiating thy guilt, that I assumed thy nature, and expired upon the cross: and it was in order to carry on and perfect thy salvation, that I rose from the dead, and ascended to heaven; where now I live, as thine advocate and intercessor; yea, and live too as the head over all things, that I may accomplish, both in thee and for thee, all that thy necessities require. Reflect on this; and then say, whether, “having myself suffered, being temped, I am not disposed to succour my tempted people;” and whether, having “all power committed to me in heaven and in earth,” “I will suffer any to pluck thee out of my handi?” Are not my death and resurrection a sufficient pledge to you, that “none shall ever separate you from my love?” Place, then, your confidence in me; and know, that, however your enemies may look upon you as “sheep appointed for the slaughter,” you shall, through me, be “more than conquerors over all.”]
3. ‘The honour and happiness that await thee—
[‘Thou art “predestinated by my Father to be conformed to my image.” Behold me, then, “as dying, and as yet alive;” yea, as living for ever at the right hand of God. This is the process that is prepared for thee. Whether thou be carried to death, or only to prison, it shall be equally a step to thine advancement to the very throne which I now occupy. Only “suffer with me, and thou shalt surely reign with me,” and “be glorified togethero.” And, when thou seest how “I have endured the cross and despised the shame, and am set down at the right hand of God,” wilt thou be afraid or ashamed to follow me? Look at the noble army of martyrs, who “loved not their lives unto death:” see them before the throne of God, and inquire how they came there. And my angel shall inform thee, “These all came out of great tribulation, and washed their robes, and made them white in the blood of the Lamb: therefore are they before the throne of God.” Be thou, then, a follower of them, even of those who through faith and patience now inherit the promises. Thou seest how I have recompensed their fidelity; and to thee I say, “Be thou faithful unto death; and I will give thee a crown of life.” ’]
As a fit IMPROVEMENT of this subject, learn, my brethren—
1. To contemplate and to estimate the character of Christ—
[In circumstances of trial, we are too apt to contemplate only the power of our adversaries, or our own weakness; whereas we should look chiefly, if not exclusively, to Him who reigns on high, and orders every thing according to his own sovereign will and pleasure. For thus saith the Lord: “Say ye not, ‘A confederacy,’ to all those to whom this people shall say, ‘A confederacy;’ neither fear ye their fear, nor be afraid: but sanctify the Lord of Hosts himself; and let him be your fear, and let him be your dread; and he shall be to you for a sanctuary.” To act otherwise, is folly in the extreme. “Who art thou, that art afraid of a man that shall die, and of the son of man that shall be as grass; and forgettest the Lord thy Maker?” Only have worthy thoughts of thy Lord and Saviour, and thou mayest defy all the efforts that either men or devils can make against theeu.]
2. To avail yourselves of his promised aid and support—
[He tells you, “I will keep him in perfect peace whose mind is stayed on me, because he trusteth in me.” See how David was kepty; and how Paul, and thousands of others who have trusted in hima: and will not his grace be alike sufficient for you? Be it so, “You are weak. Then his strength shall be the more glorified in your weakness.” But you are a mere “worm.” Still fear not; for “though a worm, thou shalt thresh the mountainsc.” But thou canst do nothing. Then trust in Him; and he will do all things. For this is his word to every believing soul; “Fear not, for I am with thee; be not dismayed, for I am thy God. I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of my righteousness.”]
MMCCCCLXXXV
EPISTLE TO SMYRNA
Rev. 2:9, 10.
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 Satan. Fear none of those things which thou shall 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 I will give thee a crown of life.
THIS Church stands highly honoured amongst those to which the epistles were written: for no fault was found in them, nor any ground of complaint so much as intimated to them. Our Lord’s address to them is altogether laudatory and encouraging. That we may enter into it more fully, let us consider,
I. His testimony respecting them—
In common with all the other Churches, he says to them, “I know thy works:” and then, in reference to their conduct, he gives his testimony,
1. In a way of direct affirmation—
[“I know thy tribulation, and thy poverty: but thou art rich.” Doubtless their sufferings had been great; for they had been reduced to the most abject “poverty,” and were utterly destitute of all the comforts of life. (To interpret this “poverty” as relating in any respect to poverty of spirit, is quite contrary to the whole scope of the passage: for poverty of spirit, so far from standing in opposition to true riches, is itself the truest riches.) But, in the midst of all their distress, our Lord, whose judgment is altogether according to truth, declared them to be “rich.” For, first, they possessed faith, as the principle of all their obedience, and as the root of all their other graces. And could they, when possessing so inestimable a gift, be called poor? No; they possessed that which was of more worth than the whole world. It was truly a “precious faith,” “more precious than gold,” yea, than much fine gold. Next, they enjoyed the favour of their God. “As believers in Christ, they could not but have peace with God.” Granting, then, that they had not a place where to lay their head, as far as it respected this world, could they be poor who were privileged to repose their souls in the bosom of their God? They poor, with all their sins forgiven, and their names recorded in the book of life! Abhorred be the thought! If they were even dying with hunger and thirst, they were truly rich. Further, they enjoyed peace in their own souls. Who can estimate to its full amount, the blessedness of having the testimony of our own conscience, that we are serving God aright? St. Paul himself reports it to have been to him a source of the sublimest joy: and to call a man poor when possessed of that, would be to betray an utter ignorance of “the true richesd.” Moreover, in addition to all their present happiness, they were authorized to expect, in the eternal world, “a weight of glory” proportioned to their sufferings. How could their present “afflictions appear any other than light and momentary,” when they were the means of opening to their view such a prospect as this? What! poor with such “an inheritance—an inheritance incorruptible, and undefiled, and never-fading, reserved for them in heaven; and they themselves reserved by God for it!” No: they were “rich,” truly rich, unspeakably rich; rich in possession, and in reversion too.
2. In a way of most striking contrast—
[There were among them “some who said they were Jews, but were not; but rather were the synagogue of Satan.” Whether these were Jews zealous for the law of Moses, or Christians who confounded Judaism with Christianity, we do not certainly know. The unbelieving Jews were bitter persecutors; and were ever ready to accuse even our Lord himself of blasphemy, because he called himself the Son of God, and arrogated to himself a power to forgive sins. St. Paul, previous to his conversion, may be taken as a sample of Jewish bigotry, and of the envenomed malice with which they persecuted the Church of Godh. He thought indeed, at the time, that he was “doing God service:” but when he came to have an insight into his true character, he saw that “He was the blasphemer; and not they, whom he so injuriously persecuted.” But it is more probable that the persons here spoken of were by profession Christians: for the terms “Jew” and “Israel” are often used as designating the people of God, even under the New-Testament dispensationl. If there were lewd idolatrous Balaamites and Nicolaitanes among the churches, we may well suppose that there were also Judaizing Christians, who blended the Law with the Gospel, and utterly subverted the Gospel of Christ. Such persons, even “if they had been angels from heaven, were to be held accursed,” as being, under a pretence of zeal for Moses, the most specious and successful agents of the devil. Now these persons “said they were Jews,” and valued themselves highly on their zeal; and were quite “rich” in their own estimation; whilst they held in utter contempt their poor suffering fellow-Christians, who endured so much tribulation for their adherence to Christ. But, however different was the outward aspect of these two parties, their real state was the very reverse of that which it appeared to be: these latter, in the midst of all their outward prosperity were poor; but the former, in the midst of all their poverty, were rich.
Thus did our Lord’s testimony exactly accord with what had been before declared by the Apostle Paul; who, “though poor, made many rich; and having nothing, yet possessed all things.”]
Suited to this state was,
II. The encouragement he gave them—
They had already suffered much; and were about to suffer more for their Saviour’s sake. And, as we observed in our last discourse, our blessed Lord sought, in this epistle, to arm them against their impending trials, and to strengthen them for their future conflicts. For this end, he assures them,
1. That their trials were all limited—
[Satan is the great adversary of Christ and his Church. Men are his instruments and agents (willing agents, no doubt): and in all they do, they do it as instigated by him: for it is “he who worketh in all the children of disobedience.” But in all that he attempts, he is restrained by our adorable Lord, who suffers him to proceed only to such an extent as shall eventually subserve the welfare of those whom he is seeking to destroy. Satan would have cast, not some of that Church, but all; not into prison only, but into hell; not for ten days only, but for ever; not that they might he tried, but that they might perish. But, as in the case of Job, whom he could not touch, either in his person or his property, till he had obtained leave from God; so in their case he was under the controul of an almighty power; and, in fact, “could have no power at all against the Church, except it were given him from above.”
Now this was most encouraging: for, whether we suppose the “ten days” to be of a longer or shorter duration, it was most consolatory to know, that the objects, the measure, the duration, and effect of Satan—s malice were all limited by the Saviour himself, who would “not suffer one of his little ones to perish,” or the weakest of his people to be ever “plucked out of his handsq.” Being assured that they should “have no temptation without a way to escape,” and that “all which they might suffer should work together for their goods,” they had no occasion for fear, but might confidently “commit themselves to the hands of an all-powerful and faithful God.”]
2. That their sufferings should be rewarded—
[All he required of them was, “to be faithful unto death.” They must be “ready to meet either imprisonment or death,” as the occasion might require; desirous only “that the Lord Jesus should be magnified in them, whether by life or deathx.” Nor should they think much of this sacrifice; since he pledged himself to them that “he would give them a crown of life,” a reward far beyond their services; for their bliss should infinitely exceed all that they could suffer, and their honour infinitely surpass all the dishonour which they could by any means be called to endure. Could they survey such a prize as this, and not contend for it? Would they ever repent of their labours, when they should possess this recompence? Would they not even lothe themselves, that they should ever have contemplated, for a moment, the pains of martyrdom with any other thought than that of gratitude to God, who counts them worthy of so high an honour as that of laying down their lives for him? Such, then, was the encouragement given to the Church at that time: and such may every believing soul now take to himself; assured that, “if he suffer with Christ, he shall, to all eternity, reign with himz.”]
To bring this whole subject home to your own bosoms, I ENTREAT you, brethren—
1. To form a correct estimate of earthly things—
[A carnal man, who should have seen the condition of the Rich Man in all his splendour, and of Lazarus in all his penury, would have formed a very different estimate of their respective states from that which our Lord has taught us to form in a view of the Church at Smyrna. But I must say, that Lazarus was the rich man, whilst the man rolling in his wealth was poor. But suppose, from being as wealthy as Dives, you are reduced, by persecutors, to the state of Lazarus; shall I then call you “rich?” Yes, in all your poverty, I will say, “Thou art rich.” Let me state a case that shall illustrate this. Suppose that all you possessed in the world was a bag of copper coin; and that an enemy should come and rob you of it by handfuls; but that for every handful of copper that your enemy should take from you, a friend should put into your pocket a handful of gold: would you, when not a single piece of copper money was left you, account yourself much impoverished? or would you wonder at your friend, if he should say, ‘I know thy poverty; but thou art rich?’ Know then, that if, in proportion as you are injured by man, the blessings both of grace and glory are multiplied to you by God, you are not impoverished, but enriched. And therefore I say with confidence, “Fear nothing that can come unto you.” Let Satan do his worst: he is under restraint, as Laban and Esau were, when they meditated the destruction of Jacob. You well know how a miller acts, when a flood menaces the destruction of his mill. He suffers to come upon his mill only so much of the water as shall subserve his purposes, and he turns off the rest by another sluice. So will God act towards you: “The wrath of man shall praise him; and the remainder of wrath shall he restrain.”]
2. To have your minds altogether set on things above—
[To be “rich towards God,” “rich in faithd,” and “rich in good works,” and to be daily “laying up treasure in heavenf,” this is the proper object of a Christian. In this way you will obtain durable riches, and “a sure rewardh.” In this pursuit no human being shall ever fail. Mark, I pray you, the change of person in the promise which our Lord makes to the Church of Smyrna. In announcing their impending trials, he says to them, “YE shall have tribulation ten days:” but in the promise he makes, he speaks individually to every soul among them: “Be THOU faithful unto death; and I will give THEE a crown of life.” Every one may take; to himself this encouraging declaration; and assure himself, that “no weapon formed against him shall ever prosper.” Only let a man continue sowing to the Spirit, and he shall assuredly, in due season, “reap everlasting lifek.”]
MMCCCCLXXXVI
EPISTLE TO SMYRNA
Rev. 2:11.
He that hath an. ear, let him hear what the Spirit saith unto the Churches; He that overcometh shall not be hurt of the second death.
THIS passage, as an appendix to the epistle to the Church of Smyrna, appears at first sight to be an extraordinary anti-climax: for, in the very words preceding the text, it is said, “Be thou faithful unto death, and I will give thee a crown of life.” Now, by “a crown of life” is meant all the glory and blessedness of heaven: it is a small thing, therefore, to a person who has obtained this promise, to tell him that he shall never be cast into hell. But the Scriptures often speak in a way of meiosis, as it is called; that is, under terms which, whilst they express little, convey the most stupendous truths. A remarkable instance of this kind I will mention. Jehovah, speaking to his ancient people, says, “Turn ye now every one from his evil way, and I will do you no hurt.” What! is this all the encouragement that God gives to his people to turn unto him? May we not, at least, hope that he will do us some good? But far more was implied in this promise than met either the eye or the ear: and so it is in the promise which our Lord and Saviour gives in the words before us. In truth, if considered in their connexion with the foregoing context, and according to the true import of the words themselves, they will be found to be replete with the richest instruction, and with the most consoling encouragement.
Let us, then, consider,
I. The promise here given to the victorious saint—
In order to see the promise in its true light, we must view it,
1. In connexion with the trials that awaited them—
[They had been told, that “Satan would cast some of them into prison; and that they should have tribulation ten days,” some of them suffering even unto death. Now these were painful tidings to flesh and blood: yet, when it was considered that they would be exempt from “the second death,” to which they might have been justly doomed, the prospect was greatly cheered: for the sufferings from which they were freed were penal, intolerable, everlasting; whereas those to which they were to be subjected were light and momentary, and as beneficial to themselves as they were honourable to God. To a soul contemplating its just desert, these thoughts must have been inconceivably precious. The very contrast between what man would inflict on earth, and what, but for his sovereign love and mercy, God would have inflicted on them in hell, must have made the deliverance appear so much the more wonderful, and the mercy vouchsafed to them so much the more endearing.]
2. In connexion with the sufferings that await the whole world besides—
[It is to the victor only that this promise is made. Who he is, we have before described: and all other persons, of what age or character soever they may be, must be condemned in the day of judgment, and “take their portion in the lake that burneth with fire and brimstone.” Not only notorious sinners, who have rushed into all manner of iniquity, but the more decent moralists also, who have glided down the stream of this corrupt world, must perish. It is he only who stems the torrent of corruption which carries the whole world before it, and who urges with incessant labour his course heavenward; it is he alone, I say, that shall escape the wrath to come. Now, then, consider the great mass of mankind, with comparatively few exceptions, “cast into hell, where the worm dieth not, and the fire is not quenched;” consider them, I say, left to “weep and wail, and gnash their teeth,” in that place of torment, and “the smoke of their torment ascending up for ever and ever;” and then say, whether an exemption from this lot be a small matter. What would a soul that had been only a few hundred years in that place of torment think of such a deliverance, if it were possible for him now to be rescued from his misery? Methinks his transports would be such as a mere mortal nature would be unable to sustain. Doubtless, then, the assurance here given to the Christian who overcomes his spiritual enemies must be an occasion of unutterable joy. And, inasmuch as this promise is given by the Holy Spirit to every soldier of Christ, and “all who have ears to hear are especially invited to attend to it,” we cannot but commend it to the most attentive consideration of all who are here present.]
Let me now set before you—
II. The pledge given us for the performance of it—
There is somewhat very remarkable in the term which is translated “hurt.” It does not import what we commonly mean by the word “hurt,” which we should use in reference to any accidental injury we had sustained: it expresses an injury inflicted by a voluntary agent, who might well have forborne to inflict it. The sense of the passage then is, that the victorious saint shall not be “injured” by the second death; since the subjecting of him to it would be an injustice done to him. In fact,
1. It would be an injury done to the person suffering—
[Every saint of God has fled to Christ for refuge, in a full dependence on that promise, “There is no condemnation to them that are in Christ Jesus.” And in the strength of Christ he has “fought the good fight, and finished his course, and kept the faith, in an assured expectation that there is laid up for him, according to God’s blessed word, a crown of righteousness, that fadeth not away.” Now, suppose one such person subjected to the second death; would he not say, ‘I am injured? Doubtless if I am to be dealt with according to my deserts, my mouth must be shut, whatever I may suffer: but I laid hold on the Gospel, and, according to the grace given to me, complied with the terms there prescribed: I relied solely on the Lord Jesus Christ for salvation; and yet endeavoured, according to my ability, to fulfil his will: and I certainly do think that I have a claim to mercy; not indeed as deserving it at God’s hands, but as washed in the blood of Christ, and clothed in his righteousness, and interested in all that he has done and suffered for me.’ Yes, brethren, God himself authorizes this very idea. In the Scriptures it is said, “God is not unrighteous to forget your work and labour of love which ye have shewed toward his name, in that ye have ministered to the saints, and do minister.” Now, if God would account himself unjust if he neglected to recompense the good works of his people, how much more would he subject himself to that imputation if he were to cast one believing and obedient soul into hell! Then this is a pledge to the victorious Christian, that he “shall never be hurt of the second death.” If a man who had fled to a city of refuge could not, consistently with the Tights of justice and equity, be delivered up into the hands of the pursuer of blood; so neither can a believing and obedient soul be ever given up to the wrath of an avenging God.]
2. It would be an injury done to the Lord Jesus Christ himself—
[God the Father, when he entered into covenant with his Son, engaged, that “if he would make his soul an offering for sin, he should see a seed who should prolong their days, and the pleasure of the Lord should prosper in his hands.” In dependence on this word, the Son of God became incarnate, and fulfilled the whole work assigned him, till he could say, “It is finished:” and he expected, of course, that, in the salvation of all who trusted in him, he should “see of the travail of his soul, and be satisfied.” But if he should behold one of his believing and obedient followers cast out, would he not have reason to complain, that the stipulations of the covenant were not fulfilled? When an offer was made to him, that, in the event of his undertaking to die for man, there should be a people given to him from amongst the tribes of Israel, he replied, “Then I have laboured in vain, and spent my strength for nought and in vain:” and then the promise was enlarged to him, “It is a light thing that thou shouldest be my servant, to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth.” How much more, then, might he complain, “I have laboured in vain, and spent my strength for nought,” if one of his faithful followers should be cast into hell! If one should be saved by a righteousness not derived from him, he would complain that he had died in vain: and how much more, if one whom he had washed in his blood, and sanctified by his grace, should perish! Here then is another pledge, that no victorious saint shall ever taste of the second death.]
3. It would be an injury done to the whole universe—
[All are taught to look forward to the day of judgment, as “the day of the revelation of the righteous judgment of God,” that is, the day in which his perfect equity will be displayed. All, therefore, will expect that the rule of God’s procedure, as declared in his word, shall be adhered to. Of course, they will expect that those who have believed in Christ, and by the grace of Christ have subdued all their spiritual enemies, shall be saved. But what if they should see one of these consigned over to the second death, and left to take his portion with hypocrites and unbelievers? will they not say, ‘This greatly disappoints our expectations: we certainly hoped to see “a difference put between the righteous and the wicked, between those who served God and those who served him not.” ’ Methinks, if one such instance were about to occur, one general sentiment would pervade the whole universe; and all the saints would prostrate themselves before Jehovah, as Abraham did in behalf of Sodom: saying, “Lord, wilt thou destroy the righteous with the wicked? That be far from thee to do after this manner, to slay the righteous with the wicked: and that the righteous should be as the wicked, that be far from thee: Shall not the Judge of all the earth do right?” But we need not fear: there shall never be occasion for a remonstrance like this: and in this we have a further pledge, that no such injury shall ever be done to one believing and obedient soul.]
But, whilst I maintain this blessed truth,
1. Must I not take up a lamentation over those who are overcome in this warfare?
[I ask not what you have done in times past: I ask only, Have you engaged in warfare with all your spiritual enemies? and are you proceeding daily in a victorious career? If not, nothing awaits you but “the second death.” If you have not been so wicked as others, you will not have so heavy a condemnation as they; there will be fewer or heavier stripes appointed, according to the degree of your guilt: but hell will be terrible to those who sustain its slightest torments; and the duration of their torments will be for ever and ever. Look, I pray you, through the whole Scriptures, and see whether you can find one single word that promises an exemption from those torments to any soul that has not fought and overcome? In every one of these epistles, you will find the promises limited to them that overcome. Think then, I pray you, what an awful prospect is before you. Think how soon your day of grace may be closed, and your day of retribution commence. O dreadful thought! Perhaps before another day you may be, like the Rich Man in the Gospel, “lifting up your eyes in torments, and crying in vain for a drop of water to cool your tongue.” Will ye then delay to enlist under the banners of Christ, or refuse to fight manfully under the Captain of your salvation? Will you be deterred from this by the menaces of men? Will you fear them who can only kill the body, and after that have no more that they can do? Will you not rather fear Him who can destroy both body and soul in hell? O! I say to you, “Fear HIM.” If there were a storm of thunder and lightning, you would be filled with awe: and will you not tremble when God says, “The wicked shall be turned into hell, and all the people that forget God?” and when he tells you, that “on the wicked he will rain snares, fire and brimstone, and a horrible tempest: this shall be the portion of their cup?” O! what vivid flashes are here! what peals of thunder are here! Will ye tremble at that which can only separate your soul from your body, and not at that which will separate both body and soul from God for ever?—May God, in his mercy, awaken you ere it be too late! and may all of you make it henceforth the one object of your lives to “flee from the wrath to come, and to lay hold on eternal life!”]
2. But to the victorious saint I must add a word of cordial congratulation—
[What may intervene between this and your final victory, I am not anxious to inquire. If you are fighting manfully under the banners of Christ, of this I am assured, that there shall “no temptation take you but what is common to men; and that your faithful God will not suffer you to be tempted above that ye are able; but will with the temptation also make for you a way to escape, that ye may be able to bear it.” You need not then be anxious about the future. Your enemies are all in God’s hands, and can do nothing which he will not overrule for your eternal good. And how blessed will be the termination of your warfare! What shouts of victory will you give, and what plaudits will you receive from the Captain of your salvation! You have nothing to fear from the second death: on the contrary, the very stroke that separates your soul from your body shall transmit your soul to the very bosom of your God; who, in due season, will raise your body also from the grave, to partake with your soul in all the glory and felicity of heaven. Yes; it is no fading and corruptible crown that you fight for, but an incorruptible one, which shall be accorded to you in the presence of the whole assembled universe. “Go on then, from conquering to conquer,” till all enemies be put under your feet: and the recollection of your conflicts shall serve only to enhance your joys to all eternity.]
MMCCCCLXXXVII
EPISTLE TO PERGAMOS
Rev. 2:12, 13.
To the angel of the Church in Pergamos write; These things saith he which hath the sharp sword with two edges; I know thy works.
IN a former epistle we have noticed, that the particular parts of our Saviour’s character, with which the different epistles are introduced, are suited to the subject matter of each. In this address to the Church in Pergamos, our Lord has occasion both for reproof and menace: and therefore he describes himself as “holding the sharp sword with two edges.” Now, according to the plan we have proposed, of investigating more minutely every distinct description of his person, I will now call your attention to,
I. The character with which our Lord is here invested—
The description here given of our blessed Lord frequently occurs in the Holy Scriptures; and, by comparing the different passages, we shall see that it holds him forth,
1. As a Sovereign—
[The word of a king, especially in despotic governments, goes forth with great authority: as Solomon has said, “Where the word of a king is, there is power: and who may say unto him, What doest thou?” Now, by comparing our text with the larger description given of our Lord in the preceding chapter, from whence this smaller portion is taken, we shall see that this sword is his word, which proceedeth out of his mouth: “Out of his mouth went a sharp two-edged sword.” And “this word is indeed both quick and powerful, and sharper than any two-edged swordc.” It is a law to every child of man: the greatest kings and princes, no less than the poorest of mankind, are bound by it, and must obey it at their peril. In reference to it there must be no demur, no hesitation, no delay. To question its authority, or to doubt its wisdom, is treason. As, in heaven, “the angels do his commandments, hearkening to the voice of his word,” so must it be with men on earth. There must be no resistance to him, even in thought: his word must be “mighty, to pull down every strong-hold, and to cast down every high imagination that exalts itself against the knowledge of God, bringing into captivity every thought to the obedience of Christ.”]
2. As a Conqueror—
[In this view the holy Psalmist addresses him: “Gird thy sword upon thy thigh, O most Mighty, with thy glory and thy majesty: and in thy majesty ride prosperously, because (or in the cause) of truth and meekness and righteousness: and thy right hand shall teach thee terrible things. Thine arrows are sharp in the heart of the king’s enemies; whereby the people fall under thee.” Armed with this sword, he goes forth in the chariot of the everlasting Gospel, conquering and to conquerg. Hear the description given of him by St. John, towards the close of this prophetic book: “I saw heaven opened, and behold, a white horse; and he that sat upon it was called Faithful and True, and in righteousness he doth judge and make war.… And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the wine-press of the fierceness and wrath of Almighty God. And he hath on his vesture and on his thigh a name written, King of kings, and Lord of lords.… And the remnant were slain with the sword of him that sat upon the horse; which sword proceedeth out of his mouth.” Yes, verily, with this sword shall “he get himself the victoryi;” insomuch that “all kings shall fall down before him, and all nations shall serve him,” and “all the kingdoms of the earth become his” undivided empirel.]
3. As a Judge—
[“The word that he hath spoken, the same shall judge us in the last day.” Amongst the books that shall be opened in that day, doubtless the sacred volume shall be one, and “according to what is written therein shall every soul of man be judged.” And so the Prophet Isaiah distinctly declares: He shall not judge after the sight of his eyes, neither reprove after the hearing of his ears; but with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked: and righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins.” Then those who have resisted his authority as King, and withstood his power as a Conqueror, shall be constrained to submit themselves to him as their Judge: for “he will then appear in flames of fire, to take vengeance on themp,” and “will consume them with the spirit of his mouth, and destroy them with the brightness of his coming.”]
Having marked the character of our Lord, I will endeavour to shew,
II. The deep interest we have in it—
It is obvious, that to the Church in Pergamos it was a consideration of vast importance; for the Lord himself said to them, “Repent; or else I will come unto thee quickly, and will fight against them with the sword of my mouth.” And is it of less importance to us? Methinks every Church under heaven, and every individual in the Church, should take occasion to inquire,
1. What effect has the ministry of the Gospel produced upon us?
[The Gospel, by whomsoever ministered, is “the word of Christ,” which should dwell in us richly in all wisdom. And by all who hear it, it should be regarded, not as “the word of man, but really and truly as the word of Godt.” Our Lord said to his Disciples, “He that receiveth you, receiveth me; and he that receiveth me, receiveth Him that sent me.” On the contrary, “he who despiseth, despiseth not man, but Godx.” Let me then ask, What reception has the Gospel found amongst you? If it have produced its proper effect amongst you, it has pierced your inmost souls: as it is written, “The word of God is quick and powerful, and sharper than any two-edged sword; piercing even to the dividing asunder of soul and spirit, and of the joints and marrow; and is a discerner of the thoughts and intents of the heart.” O brethren, inquire, I pray you, whether it have thus penetrated the inmost recesses of your souls, so as to discover to you the hidden abominations of your hearts, and to make you cry mightily to God for the pardon of them! See the three thousand on the day of Pentecost, when smitten with this two-edged sword: what cries there were for mercy! “Men and brethren, what shall we do?” Believe me, brethren, this is the very first effect which it will produce on you; and it must have already produced it, if you have not “received the grace of God in vain.” “This is the fruit which it brings forth in all the world, wherever the grace of God is known in truth.” But is there not, in too many instances, reason for God to complain, “I have hewed them by the prophets; I have slain them by the words of my moutha;” I have spoken to them the great things of my law; but they have counted them as a strange thing:” yea, “though I called them unto the Most High, none at all would exalt Himc?” And shall this be accounted a light matter? It was not deemed so in the case of Zedekiah, of whom God complains, “He did evil in the sight of the Lord, and humbled not himself before Jeremiah the prophet, speaking from the mouth of the Lord.” Beloved brethren, though no prophet, I also have “spoken to you from the mouth of the Lord;” and ye must answer unto God for every word that has been delivered to you in his name. Now, our blessed Lord says to you, “I know thy works.” And he does know them, and record them in the book of his remembrance; and will bring them forth into judgment at the last day. Let not any of you imagine, that it is sufficient to yield an outward conformity, whether in sentiment or action, to the word of God. No, indeed; if you would really profit by it as you ought, you must be as sacrifices offered up to God upon his altar. The sacrifices, you know, were slain, and were so cut down as to expose to view their inward parts; and then were consumed on the altar, together with the meat-offerings and the drinkofferings that were presented on them. So must “you, to whom I minister the Gospel of God, be offered up as an acceptable sacrifice to God; being sanctified by the Holy God.” Judge, I pray you, whether this has ever been truly wrought in you: for if the word be not thus “a savour of life to your souls, it will be unto you a savour of death,” unto your heavier and more aggravated condemnation.]
2. What do we expect from it in the time to come?
[The word, my brethren, is “the sword of the Spirit;” and is raised, not to slay you, but to defeat and destroy your enemies. And it is a two-edged sword: every truth in it has a double aspect; speaking consolation to the obedient, as well as terror to the disobedient. By means of it, the Lord Jesus Christ carries on his work of grace in the souls of men; subduing all their enemies before them, and making them triumphant over all the powers of darkness. It was by the word that Christ himself repelled all the assaults of Satan in the wilderness; and by it he will “sanctify us throughout, in body, soul, and spiriti.” We must therefore make use of it for this end; as it is said, “Having these promises, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God. Regard not then our blessed Lord as an object of terror; but as “the Captain of the Lord’s host,” armed for your deliverancel. In the epistle before us, you will find a promise, as well as a threatening; and he will shew himself as mighty to fulfil the one, as to execute the other. Whilst, therefore, you fear him as an avenger, learn to confide in him as “able to save to the uttermost all who come unto God by him.”]
MMCCCCLXXXVIII
EPISTLE TO PERGAMOS
Rev. 2:13–16.
I know thy works, and where thou dwellest, even where Satan’s seat is: and thou holdest fast my name, and hast not denied my faith, even in those days wherein Antipas was my faithful martyr, who was slain among you, where Satan dwelleth. But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balac to cast a stumbling-block before the children of Israel, to eat things sacrificed unto idols, and to commit fornication. So hast thou also them that hold the doctrine of the Nicolaitanes, which thing I hate. Repent; or else I will come unto thee quickly, and will fight against them with the sword of my mouth.
IN this epistle we have a mixture of commendation and reproof; and, corresponding with each, a mixture of menace and encouragement. The promise, as before, we shall leave for a distinct and separate discourse. At present, the two points for our consideration are,
I. The fidelity commended—
This was doubtless eminent and praiseworthy—
[Great were the snares with which the godly were encompassed in that city: on the one hand were licentious professors, who indulged in and vindicated the vilest excesses; and on the other hand were cruel persecutors, who were ready to drag to prison and to death all who should approve themselves faithful to their God. In truth, to such a degree did both these characters prevail, that Satan might well be said to have placed his throne there. Yet, in the midst of all these temptations, they would not either deny or dishonour their Divine Master. They had even seen Antipas, probably their pastor, sacrificed before their eyes; and knew not but that the same fate awaited them: yet would they not renounce their holy profession, or in any respect prove themselves dissemblers with God. This was a conduct highly pleasing to God; and the Lord Jesus Christ, who knew not their works only, but all the circumstances under which those works were performed, notes them in this epistle with special approbation.]
The same fidelity God expects from us—
[We, through mercy, live in less trying times, and are in no danger of suffering martyrdom for our adherence to Christ. But we have temptations enough to prove us, whether we will serve our God in sincerity and truth. If Satan’s “throne” be not here, his habitation is: for, in truth, where is the place in which “he dwells” not? And to those who are exempt from greater evils, the smaller evils are great. If we be not in danger of imprisonment and death for the faith of Christ, there are lighter kinds. of martyrdom to which we are exposed: hatred, and contempt, and persecution in a variety of ways, are the sure portion of those who will live godly in Christ Jesus: and these are not easy for flesh and blood to bear. But we must be willing to bear whatever cross may be laid upon us. We must even learn to “glory in tribulation,” for the Lord’s sake; and, like St. Paul, to account the most cruel death a matter of congratulation rather than condolence, if endured for righteousness’ sake. Our “faithfulness must extend even unto death, if ever we would enjoy a crown of life.”]
But our admiration of this Church is sadly lowered by,
II. The unfaithfulness reproved—
However they might palliate their conduct, they deserved reproof—
[There were amongst them those who held the doctrine of the Balaamites, and of the Nicolaitanes; both of whom considered it lawful to conform to idolatrous practices, and to indulge themselves in licentious habits. The Balaamites, it should seem, were libertines; (for Balaam knew that his practices were evil, and would bring the wrath of God on those who followed them:) and the Nicolaitanes probably were Antinomians, who persuaded themselves that idolatrous concessions, and lewd indulgences, would consist with an adherence to the Gospel. But such persons should not have been tolerated: they should have been checked in their career: and, if they had persisted in their sentiments and habits, they should have been excommunicated. If such “leaven were not purged out,” what could be expected, but that the whole Church would in time be penetrated with its malignant influence? They should have felt a zeal for the honour of their God: they should have exercised more holy love towards the different members of their Church, and have laboured to screen them from the temptations to which they were thus exposed. And of this supineness it became them to “repent.” They well knew how Eli had been punished for not expelling his own sons from the priesthood; and they should have exercised the authority that was vested in them by Christ himself: and, if they did not repent of this their wickedness, the Lord declared “he would come quickly, and fight against them with the sword of his mouth;” denouncing against them the judgments inflicted on the Israelites whom Balac had ensnared, of whom no less than twenty-four thousand fell in one day.]
Nor will it suffice for us to avoid sin ourselves, if we labour not also to prevent it in others—
[Persons will extol charity: but what has charity to do with the allowance of known and open sin? It is not charity to “call evil good, or good evil,” or to account sin to be no sin. Men will commend toleration also: but what has toleration to do with sin? Persons are to be tolerated; but not sins; and especially such sins, and more especially in the Church of God. St. Paul, in reference to heresies, as well as to open lusts, gives us the most explicit direction: “An heretic, after the first and second admonition, reject; knowing that he that is such, is subverted, and sinneth, being condemned of himself.” Doubtless we must be careful not to brand for heresy that which is not manifestly declared to be so in the word of God: and we must “receive in the spirit of meekness a brother that has been overtaken with a fault,” even as the incestuous Corinthian was received after his penitence had been duly manifested to the satisfaction of the Church. But still our duty is clear: we must not only “have no fellowship with the unfruitful works of darkness, but must rather reprove them;” “looking diligently lest any root of bitterness spring up to trouble us, and thereby many be defiledi. Nor are we to beguile ourselves with the specious name of candour. Candour has respect to motives, rather than to acts. In relation to open sin, we must act towards the body of Christ as we would towards a diseased member of our own body: we should suffer the amputation of one member, for the purpose of preserving the whole body from disease and death: and on the same principle must the Church inflict its censures, even to excommunication, on any member, which will not be healed, and cannot be retained without danger to the whole body. And if we, through indifference, will sanction such persons, by forbearing to put them out of the Church, we must expect that Christ will manifest his displeasure against us, and inflict on us the judgments threatened in his word. If we will thus “be partakers of other men’s sins, we must expect that God will also make us partakers of their plagues.”]
Two things, then, from this subject, I would earnestly RECOMMEND:
1. Be firm—
[Decision of character well becomes every child of God. In matters of smaller moment we can scarcely be too complying: but when “either sins or errors solicit our indulgence, we cannot be too firm:” we must “hate even the garment spotted by the flesh.” Perhaps in the Church you have little power to testify your abhorrence of sin: but you have in your families, and amongst your friends: and whatever influence you have, you should exert it for God. We are expressly told, “Thou shalt in any wise reprove thy brother, and shalt not suffer sin upon him.” And if you be threatened by any, on account of your adherence to Christ, your path is plain: “Fear not those who can only kill the body, and after that have no more that they can do: but fear Him who can destroy both body and soul in hell: yea, I say unto you, Fear Him.” Tell me, I pray you, Does Antipas at this moment regret the sufferings he endured, and the sacrifice he made, even of life itself, for Christ’s sake? The very name here given him, “My faithful martyr,” is a pledge, that neither you, nor any who shall follow his steps, will ever regret their fidelity to such a Master. “Save your life by unfaithfulness, and you will lose it: but lose it for your Lord’s sake, and you shall save it for ever.”]
2. Be consistent–
[You would surely have thought, that they who had braved death itself for Christ’s sake could not have any thing to deplore. But here are the saints at Pergamos called to “repent” of their inconsistency, lest the heaviest judgments should be inflicted on them. Know, then, your whole heart and your whole soul must be under the regulation of a divine principle, and an entire consistency pervade your whole life. Religion must be carried into every thing. Religion must be in the soul what the soul is in the body. The souls sees in the eye, hears in the ear, speaks in the tongue, and actuates every member of the body: there is not a single motion which is not under its influence. Thus must every action of your life be regulated by a religious principle, and “every thought of your heart be brought into captivity to the obedience of Christ.” Then will you have nothing to fear from the two-edged sword of Christ; but be approved by him, in the day that he shall judge the world in righteousness and truth. “He knows your works;” and will be as glad to testify of them to your honour, as ever you can be to receive from him this token of his approbation.]
MMCCCCLXXXIX
EPISTLE TO PERGAMOS
Rev. 2:17.
He that hath an ear, let him hear what the Spirit saith unto the Churches; To him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it.
IN every one of the epistles, it is the promise that comes last: for our blessed Lord would have a free and willing service, and not a service constrained by fear. Not but that threatenings are good in their place, because they produce a holy fear and caution: but it is by the promises chiefly that God accomplishes the work of his grace within us: and when we truly apprehend them, we shall invariably experience their renewing efficacy; and be led by them to “cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.”
In discoursing on the words before us, I shall endeavour to set before you,
I. The blessedness that awaits the victorious Christian—
The terms used in my text require much explanation. But, when duly considered, they will be found to intimate, that, in the eternal world, the victorious Christian will have accorded to him,
1. A more intimate connexion with the Lord Jesus—
[“To him will I give to eat of the hidden manna.” On manna the Israelites subsisted forty years in the Wilderness. But from the day that they ate corn in the land of Canaan, the supply of manna was withheld. There was, however, a vessel full of manna deposited with the ark, as a memorial of God’s goodness to them in the Wildernessc. Any which the Israelites themselves attempted to hoard, even for a day, excepting for their use on the Sabbath-day, “bred worms, and stank;” but that which was laid up by God’s command, continued good for many hundreds of years, even to the time when all the vessels of the sanctuary were seized by Nebuchadnezzar, and carried into Babylon.
Now, it must be remembered, that the manna was a type of Christ. Even to the Jews it was “spiritual meatf:” and all who had a spiritual discernment partook of Christ in it. To us, of course, there is no such food vouchsafed, so far as relates to the body: but in our souls we may feed upon it, even as they: for by faith our souls subsist on Christ, and live by him, even as their bodies did by a daily participation of the manna itself. Yet it is by faith only that we partake of this benefit. Not so when we reach the heavenly Canaan: the life of faith shall then cease, and the life of sense commence. The manna is laid up for us within the sanctuary, by the ark of God. There is the Lord Jesus Christ himself; and there shall we be admitted to the closest possible communion with him. Even here our souls lived by means of him; but there he will be, in a far more intimate manner than he could be in this world, our very life. Here we had the foretaste of heavenly things: but there we shall have the full enjoyment.]
2. A more assured sense of his favour—
[“He will give us a white stone.”—Amongst the Greeks and Romans, when any man was tried for an offence against the State, those who sat in judgment upon him gave their verdict by means of a white stone, if they acquitted him; or by a black stone, if they condemned him: and, on some occasions, the vote they gave was confirmed by an inscription on the stone itself. Thus, when we arrive in the heavenly land, the Lord Jesus Christ, who is the Judge of quick and dead, will put into our hands a white stone, in token that we are fully and for ever justified in the sight of God. This blessing, also, was vouchsafed to us, in a measure, in this life: for there are many who are enabled to say, “We know that we have passed from death unto life;” yes, there are many who are privileged to possess a “full assurance of hope.” But still we are in the body: and no man can tell what a day may bring forth: nor does it become any man, who is “yet girt with his armour, to boast as one that putteth it offm.” Here our faith must be mixed with fear: but in that day there shall be no occasion either for faith or fear; for faith shall be lost in sight, and hope be consummated in fruition. Yes, the very stone that declares our acquittal shall be put into our own hands; and be, to all eternity, an evidence of our acquittal, and a pledge that it shall never be reversed.]
3. A more exquisite enjoyment of his love—
[On the stone shall be a name written, which no man knoweth, “saving he that receiveth it.” God gave new names to many of his beloved people; to Abram, and Sarai, and Jacob, and Solomon: and a new name will God give to his victorious servants, “a name better than of sons and of daughters.” Even now are we called by that august title, “The Sons of God: and the world knows us not, because it knows not himp.” Even now have we “a joy with which a stranger intermeddleth not,” and which language would fail us adequately to expressr. A Spirit of adoption, and the witness of the Spirit, who can comprehend, except the person that has received them? “This secret of the Lord is with those only who fear him: to whom, also, he shews his covenant,” with all its unsearchable and inestimable benefits. But “the love of Christ, in all its heights and depths, infinitely surpasses all human knowledgeu:” nor, indeed, shall we be fully able to comprehend it, even in heaven. But there, on the white stone that shall be given us, will be engraven such characters as none but the possessor of that stone can comprehend. Conceive of a soul before whom all the glory of the Godhead is displayed, and to whom all the wonders of redeeming love are revealed, and into whose bosom all the fulness of God’s love is poured: and who shall estimate his joy? The sublimest conceptions that any finite being can form of such bliss would fall as far below it, as the glimmering of the glow-worm below the lustre of the noon-day sun. It must be felt, in order to be known.]
Does all this blessedness await the victorious soul? Think, then, what are,
II. The measures which sound wisdom will prescribe, in relation to it—
Surely you have anticipated all that I can have to say under this head. Yet it will be proper, at all events, that I add my testimony to what I am persuaded must be the dictates of all your minds. I say, then,
1. Enlist, without delay, under the banners of your Lord and Saviour—
[You are all, of necessity, called to be soldiers of Jesus Christ. In your very baptism you engaged to “fight against the world, the flesh, and the devil, and to be Christ’s faithful soldiers and servants to your lives’ end. I call upon you, then, to execute the office which has thus devolved upon you. Mark, I pray you, the restrictive clause in my text: “To him that overcometh will I give” all this blessedness. It is not to him that never fights at all, nor to him that “fights only as one that beats the air:” no; it is to him who “wars a good warfare,” and overcomes all his enemies; to him, I say, and to him alone, will all these blessings be vouchsafed. Grieved I am to say, that, according to this view of God’s promises, there are but few that will ever taste the sweetness of them: but I entreat you, my brethren, to engage without delay in this warfare; and so to fight, that you may obtain the crown that fadeth not away — — —]
2. Whatever conflicts you may have to sustain, never cease to fight, until you have obtained the victory–
[You must expect conflicts, and severe ones too, ere you are liberated from your engagements. A man who fights only against his fellow-man shall have much to endure before he gains the victory: and do you think that the world and the flesh and the devil will yield without much resistance? Look at the saints, that have gone before you, and you will find that “they all came out of great tribulation.” Your Saviour himself overcame not, but by the sacrifice of his own life. Be ye then ready to sacrifice your lives in this glorious contest: and as “He, for the joy that was set before him, endured the cross and despised the shame, and is now set down at the right hand of Gody;” so shall ye also, if only ye faint not, in due season “reign with him in glory for evermore” — — —]
MMCCCCXC
EPISTLE TO THYATIRA
Rev. 2:18, 19.
Unto the angel of the Church in Thyatira write; These things saith the Son of God, who hath his eyes like unto a flame of fire, and his feet are like fine brass; I know thy works.
THE similarity of method which is observed in all the epistles to the seven Churches of Asia Minor renders it difficult to diversify, in any great degree, our mode of treating the subjects contained in them. But, indeed, we need not be anxious about this matter; for the subjects themselves are greatly diversified; so that, though our mode of treating them may have an appearance of sameness, the sameness will be in appearance only, and not real. We have now to consider the character of our blessed Lord in a different point of view from any in which we have seen it before: and in our investigation of this we cannot be too particular. Let us then notice,
I. The description here given of our blessed Lord—
It is, as all the other descriptions are, suited to the subject of the epistle itself; in which is declared our Lord’s perfect knowledge of the state of every individual in that Church, and his fixed determination to give to every one of them according to his works. In the words which have been read, are set forth,
1. His greatness—
[In the description contained in the first chapter, from whence all the detached parts of our Lord’s character are taken, he is said to be “like unto the Son of Man:” but here he is called expressly “The Son of God.” In the former description, his humanity is more particularly referred to; in the latter, his divinity. Not that these are always kept distinct in the inspired volume: for the name, “Son of Man,” was used as equivalent with “the Son of God;” and was actually so understood by the Jews themselves, who took occasion, from his calling himself “the Son of Man,” to accuse him of blasphemy, for representing himself as the Son of God, and of thereby professing himself to be “equal with Godc.” St. Paul combines the two, and shews us clearly in what sense we are to understand the title here given to our blessed Lord: it declares him to be God, equal with the Father: for “being from all eternity in the form of God, he thought it not robbery to be equal with God; but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.” By this name, “The Son of God,” his advent had been predictede: by this name he had been repeatedly saluted by a voice from heaven: by this name had he been acknowledged by his most favoured servants: and, even in the very article of death, by the man who superintended his executionh. And, when his Gospel was preached by his Apostles, this acknowledgment of his divinity was demanded of all who embraced his religion, and was deemed by them a satisfactory proof of a man’s conversion to God. Let us then understand, by the title here given him, that, though “he was a child born, and a son given, he was indeed the Mighty Godk,” even “God over all, blessed for evermore.”]
2. His penetration—
[“He has eyes like unto a flame of fire.” The power of fire, to penetrate the hardest substances, and to identify itself, as it were, with metals, so that not an atom of brass or iron, when subjected to its action, shall escape its all-pervading power, is well-known. The power of flame also, when employed in scientific experiments, is well known, insomuch that it will reduce even diamonds to a cinder. This image, therefore, well illustrates the all-penetrating, all-discerning eye of Jesus, whom not a thought that comes into our hearts, nor “an imagination of a thought,” can ever escapen. Very striking is the representation which St. Paul gives us of this, in the Epistle to the Hebrews: “There is not any creature which is not manifest in his sight: but all things are naked and opened before the eyes of Him with whom we have to do.” The sacrifices, previously to their being offered upon the altar, were not only examined outwardly, but were flayed, and then cut down the back-bone, so that all the inwards might be exposed to view, and every part be inspected with the greatest care, to see that they were perfectly free from blemish of any kind: and such is the view which the Lord Jesus Christ has of every soul. “The darkness is no darkness with him; but the night is as clear as the day.” We may conceal matters from our fellow-creatures: yea, and much may be hid also from ourselves: but from him is nothing hidden, either as to its existence, or to its real character: the sun itself, at noon-day, is not more clearly visible to us, than are the inmost recesses of our souls to him.]
3. His power—
[“His feet are like fine brass.” By this I understand his unchanging firmness, in every thing that he has decreed; and his irresistible power to execute his designs, whether it be for the salvation of his people, or for the destruction of his enemies. All his determinations, as revealed in his word, shall assuredly be carried into effect. The whole universe shall never move him from his purpose. Let a believer trust in him; and all the powers of darkness “shall never be able to pluck him out of his hands.” Let an enemy persist in his rebellion against him, he shall soon find what” a fearful thing it is to fall into the hands of the living God.” In the first chapter it is said, “His feet are like unto fine brass, as if they burned in a furnace:” yes, they will not only tread down his enemies, but utterly consume all who dare to contend with him. He tells us, in this epistle, that he will give to his victorious people “power over the nations, to rule them with a rod of iron, and to break them in pieces as a potter’s vessel:” and he shews us, in the description here given of him, that he is fully able to confer on them the promised benefit, and to make every one of them as victorious as he himself has been.]
But the character of our Lord is not a subject for speculation only: no; in every particular we should consider,
II. The improvement to be made of it—
1. Let us admire his condescension—
[This epistle, though addressed to Thyatira, is designed for every Church under heaven, and for every individual in the Church, so far as the particular expressions of it are applicable to him. And amazing is that condescension, which has induced Almighty God so to remember us, and so to consult our welfare! If the Psalmist says, “Lord, what is man, that thou art mindful of him; or the son of man, that thou visitest him?” how justly may we exclaim, “Lord, what are we, that thou shouldest dictate to thy servant John a letter unto us, a letter for our instruction, a letter for our benefit?’ If but an earthly monarch had honoured us in this way, we should have accounted it a marvellous condescension: but, O! what is it to be so honoured and so regarded by the God of heaven and earth! How should we value these epistles! how should we study them! how should we treasure up in our hearts the inestimable truths contained in them! Remember, I pray you, brethren, that it is “the Son of God” himself who has sent you this epistle; and prepare to receive every suggestion contained in it, as bearing the impress of his authority, and an expression of his love: and treasure up every word of it, not in your cabinet, as a curiosity to be admired, but in your inmost souls, as a record to be obeyed.]
2. Let us maintain integrity before him—
[He tells us, that “he requireth truth in our inward parts:” and we maybe well assured that the smallest measure of “partiality or hypocrisy” will be discovered by him. In this epistle he tells us, that “all the Churches shall know that it is He who searcheth the reins and trieth the heartsu.” At the last day, especially, “he will bring to light the hidden things of darkness, and make manifest the counsels of the hearts.” Yes, “every secret thing shall he bring forth into judgment, whether it be good or evily.” See, then, that there be in you no undue bias, no secret lust: but let him be able to testify of you, that you are “Israelites indeed, and without guile.” And if you are not conscious of any allowed evil, be not too confident that you are really blameless in his sight; but say with the holy Apostle, “I know nothing by myself; yet am I not hereby justified: but He that judgeth me is the Lorda.”]
3. Let us confide in him for all needful support—
[Whom did he ever deliver up into the hands of their enemies? Are we not told, that “his name is a strong tower; and that the righteous runneth to it, and is safe?” The same idea that is contained in our text, is conveyed also in those words, “He is a wall of fire round about us, and the glory in the midst of us.” “A wall of fire” will not only protect those who are enclosed by it, but will destroy also their assailants. So will Christ do, with his feet like fine brass just taken out of the furnace. Fear not, then, the assaults either of men or devils; but confide in him, expecting assuredly, that “his strength shall be perfected in your weakness.” “If he have begun the good work in you, you may be confident that he will carry it on, and perfect it to the endd.” “To whomsoever he has been the Author of their faith, he will also be the Finisher.” “Of those whom the Father has given him, he never did, nor ever will, lose so much as onef.”]
MMCCCCXCI
EPISTLE TO THYATIRA
Rev. 2:19–23.
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. Notwithstanding 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 fornication; 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 searcheth the reins and hearts: and I will give unto every one of you according to your works.
IN reading these different epistles, we cannot but tremble, lest, after all our endeavours to serve the Lord, we come short at last, and, when weighed in the balance of the sanctuary, we be found wanting. Truly, to be Christians indeed, is no easy task. But “the grace of Christ is sufficient for us;” and will prove itself sufficient, if only we seek it in spirit and in truth. In dependence on that grace, let us proceed to consider,
I. The characteristic excellence of the Church at Thyatira—
Great were the virtues for which they were commended—
[Our blessed Lord, who with infallible certainty “knew all their works,” said to them, “I know thy charity, and service, and faith, and thy patience.” Under these expressions, I conceive, were contained their principal duties both to God and man. Their “love” both to God and man abounded: and it was operative in every kind of “service” both to the one and to the other, according as opportunity was afforded for the exercise of love. It sprang also from the only true source of all acceptable obedience; that is, from faith in God, as their reconciled God and Saviour. It continued also to operate under all circumstances, however difficult or distressing. No fires of persecution could quench it; no sufferings could abate its ardour: they took up their cross with cheerfulness, and bare it with constancy, and brought forth fruit with “patience;” so that “patience,” as well as love, “had in them its perfect work.” What St. Paul said, in reference to the Thessalonian Church, St. John might well have applied to those at Thyatira: “We give thanks to God always for you all, making mention of you in our prayers; remembering, without ceasing, your works of faith, and labour of love, and patience of hope in our Lord Jesus Christ.”]
But their chief excellence was, that their piety had been progressive—
[Our blessed Lord yet further testified respecting them, that their last works had been more than their first. They had not “left their first love,” as those of the Church at Ephesus had done; but had “grown in grace,” and had made a proficiency in every part of their duty. Now, to this progress in the divine life God has especial regard; insomuch that, however righteous we may have been in times past, “our righteousness, if we turn away from it, shall no more be remembered; but for the sin that we have committed we shall die.” “It is the character of the truly righteous man, that “he holds on his way, and his hands wax stronger and strongerc.” His path must be like the shining light, which shineth more and more unto the perfect day.” “The man who, after having put his hand to the plough, looks back, is not fit for the kingdom of Gode.” To be “weary in well-doing,” however arduous our labour may be, will deprive us of that recompence, which a persevering “continuance in it would have assuredg.” Whatever we may have attained, we must “abound more and more:” our “love” must be more fervent, our “service” more abundant, our “faith” more steadfast, our “patience” more invincible, and our “works” altogether more consonant with our obligations, and more consistent with our professions. Like St. Paul, we should “forget what is behind, and reach forward to what is before; and press on, with ever-increasing ardour, for the prize of the high calling of God in Christ Jesus.” When this is our state, we may assuredly expect the approbation of our God.]
Nevertheless, this was not the character of all in that Church: on which account our Lord proceeded to state,
II. The guilt and danger in which some of their members were involved—
A most fatal imposture was tolerated among them—
[Who it was that is here designated by the name of “Jezebel,” or whether there were more than one, we cannot say: it is not improbable that several were engaged in seducing others: at all events, whether one or many, they were justly called Jezebel, because of their resemblance to that abandoned woman. She, though married to Ahab, retained her zeal for idolatry, and used every device to support and propagate it. Thus, at Thyatira, some who professed themselves Christians were idolaters in heart, and exerted themselves, in the most subtle methods, to disseminate their principles; yea, they even pretended to a divine commission, to draw others to a compliance with their idolatrous practices, which in Scripture language is “fornication” and “adultery.” These persons “had space given them to repent; but they repented not:” and their obstinacy in sin greatly heightened both their own guilt and the guilt of those also who tolerated them in the Church. It is true, the members of the Church were not invested with any civil authority, and therefore could not punish the offenders with the sword: but they should have united in condemning the sentiments and conduct of those impostors, and, by a sentence of excommunication, have purged out this leaven from among them.]
Against those who had thus sanctioned the imposture, our Lord denounced the heaviest judgments—
[In these threatenings there is a striking reference to what had been accomplished towards Jezebel and her family. She had shed the blood of Naboth in Jezreel; and both her husband’s blood and her son’s blood were licked by dogs, in the very same place where dogs had before licked the blood of Naboth; yea, she herself also was devoured by dogs, almost on the same spot: and soon afterwards, the whole family of Ahab, even seventy sons, were put to death. Thus God threatened, that, for their spiritual fornication, “he would cast them into a bed, and those who committed adultery with them, into great tribulation, and that he would kill the teachers and their followers with death.” He further declared, that, as in the case of Jezebel, their sin should be so visibly marked in their punishment, as to manifest to the whole Church, that the Saviour, whom they thus despised, was indeed the omniscient Jehovah and the righteous Judge of all. He did indeed still offer to pardon them on their repentance: but if that offer, like those which had preceded it, should be slighted, his vengeance would come upon them to the uttermost.
And is there not, in every age, a remarkable correspondence between the judgments inflicted on false teachers and the sins which they commit? The contemners of vital godliness, whether of the Infidel or Antinomian class, are filled with pride and presumption: and God “gives them over to delusion, till they believe their own lie,” and “perish in their own corruptions.” O that both the deceivers and deceived might “repent them of their deeds!” and that all who have hitherto maintained their steadfastness might so zealously oppose the incursions of sin and error, as to “preserve” themselves, and all with whom they are connected, “blameless unto the day of Christ!” If, however, this warning be slighted, let it be remembered, that “the end of all shall be according to their works.”]
In CONCLUSION, I would say to every one amongst you—
1. Imitate their virtues—
[It is to little purpose to call yourselves Christians, if ye be not “Christians indeed, and without guile.” If the Lord were to testify respecting the great mass of the Christian world, he must say, ‘I know thy works to be the very reverse of all that distinguished the Thyatiran Church: thou hast no love to me; nor dost thou render me the services I require: nor hast thou any of that faith which worketh by love; nor dost thou bear any cross for righteousness’ sake. Thy works, from year to year, are still the same, except so far as age or outward circumstances may cause them to vary: thou art still the same unhumbled, unbelieving, and disobedient sinner as ever thou wast.’ But let it not be so with you, my brethren: let God’s testimony rather be, ‘I know thy works, and thine, and thine, that they are altogether such as I approve; and that thou art advancing so manifestly in holiness, that “thy profiting appears unto all” ’ — — —]
2. Tremble, lest thou be exposed to their judgments—
[You are continually under the eye of the heart-searching God, who sees every defect in your obedience, and will judge you at the last day according to your works. He requires of you, not a personal obedience only, but a constant exertion, according to your power, to promote the same in others. You are responsible to God for your influence; whether it extend to the Church at large, or be limited to the narrower sphere of your more immediate neighbours. You should feel a holy zeal for God; and should labour, according to your ability, to uphold his honour in the world. God, I say, expects this at your hands; and he will call you to an account for the improvement of every talent committed to your charge. May you all approve yourselves faithful to him, that when he shall come to judgment, you may receive that plaudit at his hands, “Well done, good and faithful servant, enter thou into the joy of thy Lord!”]
MMCCCCXCII
THE CHURCH AT THYATIRA
Rev. 2:24, 25.
But unto you I say, and unto the rest in Thyatira, as many as have not this doctrine, and which have not known the depths of Satan, as they speak; I will put upon you none of her burden. But that which ye have already hold fast till I come.
IN these words we have an injunction addressed to the more consistent members of the Church at Thyatira. If there were some who had been drawn aside from the path of duty by the seductions of Satan, the great mass of that Church had held fast their integrity, and approved themselves faithful to their God. They had been assaulted, and were yet in danger of being still assaulted, by persons professing a deeper insight into divine truth than others: (in fact, all innovators, whether infidels or heretics, arrogate to themselves superior wisdom, and propose their sentiments under the idea of “depths,” which the poor simple-minded believers have not been able to fathom:) but “the depths” of which these deceivers spake, were “depths of Satan” rather than of God; and the faithful members of that Church rejected with abhorrence the impious sentiments contained in them: and for this they were commended of their God; who says, “I will put upon you none other burden but this;” “What ye have already, hold fast till I come:” that is, ‘Ye have been faithful in your adherence to me; and all that I require of you is, that you steadfastly persevere in the same course, till I come, at the last day, to attest, and to recompense, your fidelity.
Now, the same injunction is given to the Church in all ages: so that, taking it to ourselves, we may notice,
I. The duty inculcated—
It is here taken for granted, that we have made some progress in the divine life. Now, whatever it be that we have attained, we should “hold it fast.” We should “hold fast,”
1. The truth itself—
[Many at this day, as well as in the apostolic age, exert all their ingenuity to invalidate and subvert the truth. Some will call in question even the divine authority of the Bible: others will deny the divinity of our blessed Lord, and the atonement which he has made for sin. Others again, like the Pharisees of old, will blend the law with the Gospel, as a joint ground of hope before God: whilst others, under an idea of magnifying the grace of God, will deny that the law is to be regarded by us as a rule of life. But we must be on our guard against error of every kind, and “hold fast the form of sound words” which the holy Apostles have delivered unto us. The Gospel in itself is extremely simple: ‘We are fallen creatures, deserving of God’s wrath and indignation. The Lord Jesus Christ has come to restore us to the favour and the image of God; to his favour, by making satisfaction for our sins; and to his image, by the influences of his Holy Spirit upon our souls.’ This, I say, is the sum and substance of the Gospel: and though, doubtless, there are depths in it which no finite intelligence can fathom, yet is it so plain, that a very child may comprehend it. Hold this fast then; and, “for the knowledge of it, let all other things be accounted by you as dung and dross.”]
2. The open profession of it—
[We may retain in our minds a regard for the truth, without exciting any uneasy feelings in those who are opposed to it. But, if we profess it openly, and stand forth as avowed servants of Christ, we shall be sure to make ourselves, even as Christ himself was, “a butt of contradiction.” No means will be left untried to repress our ardour: menaces, entreaties, promises, expostulations, will all be used in their turn, to withdraw us from our purpose of confessing Christ before men, and of becoming his stated followers. But nothing should induce us to deny Christ, or to put our light under a bushel. Not even life itself should be dear to us, in comparison of the approbation of God and of our own conscience. We must “follow Christ without the camp, bearing his reproach,” and “rejoicing that we are counted worthy to suffer shame for his sake.” In a word, we must be steadfast in the faith, and “hold fast the profession of our faith without wavering.”]
3. The sweet experience of it in the soul—
[This is soon lost, and Satan will exert himself in all possible ways to rob us of it. Any sin indulged in the heart will “grieve the Spirit” of God, and provoke our God to “hide his face from us.” Nor is it open sin only that will bring darkness upon the soul: habitual negligence will soon produce the very same effects. If we cultivate not our garden with unwearied assiduity, I need not say that weeds will grow up, and choke the seed that has been sown in it. If we would enjoy the light of God’s countenance, we must “walk with God,” as Enoch did; and “keep ourselves in the love of God,” “holding fast our confidence, and the rejoicing of our hope firm unto the end.”]
This being our acknowledged duty, let me call your attention to,
II. The consideration with which it is enforced—
Much is spoken in Scripture respecting the future advent of our Lord. He will come at the last day, to judge the world in righteousness: and the prospect of that event may well operate on our minds, to keep us steadfast in every part of our duty. For when that shall take place,
1. All opportunity of recovering the ground we have lost will be at an end—
[With respect to ourselves, it matters not whether we be alive at the coming of our Lord or not; for to every individual of mankind, the day of his death will be, in fact, the day of judgment: “there will be no repentance to him in the grave:” on the contrary, “as the tree falls, so it will lie:” “he that is holy, will be holy still; and he that is filthy, will be filthy still.” We may be slumbering, like the foolish virgins; and dreaming of some future period, when we will arise to trim our lamps: but “when the Bridegroom comes, they only who are watching will enter in with him to the wedding; and the door will then be shut;” and all will be excluded for ever who waited not aright for the coming of their Lord. You all know how vain were the efforts of the foolish virgins to procure oil, when once the proper period for obtaining it was past: and so shall we find it, in the day that our Lord shall come, if we be unprepared to meet him. Let this thought stimulate us to watchfulness and zeal, that, “at whatever hour our Lord shall come, we may be found ready.”]
2. Our real state, whatever it may be, will be made known—
[We may appear, both to ourselves and others, to be in a far more favourable state than we really are. In truth, those very delusions which men embrace are often esteemed by them as evidences of superior piety. But the various books which will then be opened—the book of Scripture, the book of conscience, the book of God’s remembrance, and the book of life, will all bear testimony to our real state, and make us to appear in our true colours. If we have declined from the ways of God, whatever those declensions were, or from whatever cause they arose, they will all be noted, and “the Lord’s judgment respecting us be in all things according to truth.” Should we not, then, be on our guard against every device, whether of men or devils, to draw us from our God? Yes, verily, we should “prove all things” with incessant care; and “hold fast,” with invincible firmness, “the thing which is good.”]
3. Our final sentence will then be irreversibly declared—
[The sheep and the goats will then be separated, each for their proper fold. The hypocrite will then have his portion assigned him, and the apostate his, according to the degree in which they have erred from the faith, and to the light against which they have sinned. Hence St. John not only exhorts the steadfast to “look to themselves, that they lose not the things that they have wrought, but that they receive a full reward;” but further gives to the wavering this solemn warning, “Hold fast that thou hast, that no man take thy crownh.”]
Methinks this subject speaks powerfully,
1. To those in early life—
[Who, that reflects on the temptations to which the young are exposed, must not tremble for their state? The world with all its snares, the flesh with all its lusts, the devil with all his devices; who is able to withstand them all? Truly, if it were not that we have an Almighty Friend to uphold us, not one would ever endure to the end. O, cry mightily to God to “bear you up in his arms,” and to “preserve you blameless unto his heavenly kingdom!”]
2. To the more advanced Christian—
[Even you have need to fear, lest, after all you have experienced, like David and like Solomon, you fall. But, methinks, it is no little comfort to you to reflect, that “the coming of your Lord draweth nigh.” Look for him then daily, having your loins girt and your lamp trimmed: so shall you behold his face with joy; and “your labour shall not be in vain in the Lord.”]
MMCCCCXCIII
EPISTLE TO THYATIRA
Rev. 2:26–29.
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.
NOW we come to the encouragement which our Lord gives his faithful people to maintain their integrity. To the steadfast and victorious he promises “the glory and honour and immortality which they seek for.” The terms indeed, in which these promises are conveyed, are not easy to be understood; but, when understood, they are very cheering to the soul: I will, therefore,
I. Explain the promises here given—
The saints at Thyatira had been, as in truth they are in all times and places, subjected to persecution from their enemies: and here our Lord promises them,
1. Honour, when all others shall be abased—
[Now the enemies of Christ reign; and “his people are trodden under foot:” but, ere long, the state of things shall be reversed. Even in this world the time is coming when “the saints shall possess the kingdomb,” and when those who seek to oppress them shall be destroyed with a terrible destruction. Till that period shall arrive, the saints are to bear and suffer all things: but, at the time of the Millennium, when there will be a formidable and almost universal combination against them, God has ordained, that they shall be his instruments to punish his enemies, just as they were when he sent them to extirpate the seven nations of Canaan. Foreign as war and bloodshed are to the wishes and feelings of a Christian mind, there will be no more reluctance in the saints then to execute the commission given them, than there was in the angel to slay in one night all the Egyptian first-born, or one hundred and eighty-five thousand of the Assyrian army. Of that period the Psalmist speaks: “Let the saints be joyful in glory: let them sing aloud upon their beds: let the high praises of God be in their mouth, and a two-edged sword in their hand, to execute vengeance upon the heathen, and punishment upon the people; to bind their kings with chains, and their nobles with fetters of iron; to execute upon them the judgment written. This honour have all his saints.”
But this honour will they possess in a far higher degree in the day of judgment. For then will the Lord Jesus Christ “put all enemies under his feet,” and execute vengeance on them; as God has said: “Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter’s vesself.” In the whole of that transaction the saints will bear their part. They will sit with Christ, as his assessors in judgment; and will concur with him in all that he shall do; saying, “True and righteous are his judgments;” and to every one of them we say, “Amen, Amen, Hallelujah, Amen.” This is so unquestionable a truth, that St. Paul takes for granted that every saint must be well acquainted with it: “Do ye not know that the saints shall judge the world? yea, know ye not that we shall judge even angels?” Yes, brethren, then will be fulfilled that saying of the Psalmist, “Man, being in honour, abideth not: he is like the beasts that perish. Like sheep they are laid in the grave; and the upright shall have dominion over them in the morning.”
2. Glory, when all others shall be put to shame—
[Now, the ungodly shine forth with splendour; whilst the godly, if not immured in prisons, are put altogether in the back-ground, in a state of darkness and obscurity. But the time is coming when God will “give to his saints the morning star.” The morning star rises with peculiar brilliancy a little before the sun, when all the other stars of heaven fade away, and vanish from our sight. And so will it be with the saints in the day of judgment. When the fashion of this world shall have passed away as a passing scene or vision, then shall the saints “shine forth as the stars of the firmament for ever and ever:” then shall be seen upon them the bright radiance of the Saviour’s beams; and they shall, as it were, be his harbingers to proclaim his advent: yes, thus shall “they be exalted in glory;” whilst “the wicked,” who once treated them with scorn and contempt, shall themselves “be silent in darknessm.”]
Having explained the promises, I will now,
II. Commend them to your most attentive consideration—
Let your minds, my brethren, rise to the occasion. See, in these promises,
1. What encouragement they afford to the followers of Christ—
[The Lord’s people hare, in this world, their cross to bear, and are destined to follow their Divine Master through much tribulation: but they are assured, that, “if they suffer with him, they shall also reign with him,” and that not the meanest of their services shall be unrewardedo.” And here I would particularly call your attention to the parallel which our Lord himself has drawn in our text: “To him will I give .… even as I have received of my Father.” Yes, every thing which God the Father has given to his Son, as the reward of his services, he will give to us, so far as we are capable of receiving and enjoying it. Has the Father given to him a throne and a kingdom? such will Christ confer on us also. He himself says, “I appoint unto you a kingdom, as my Father hath appointed unto me:” and again; “To him that overcometh, will I grant to set with me on my throne, even as I also overcame, and am set down with my Father upon his throneq.” There is no part of “the glory which his Father has given him, which he will not, according to our capacity, give to us.” And shall not the prospect of it all operate on us, as it wrought on Christ himself, when, for the “joy that was set before him, he endured the cross, and despised the shame, till he sat down at last at the right hand of the throne of God?” I say, then, “consider Him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your mindst — — —]
2. What a recompence they hold forth for our poor services—
[Methinks, if nothing more had been said, than that his faithful people should have all their guilt cancelled, and be delivered from the judgments which they have so richly merited, it would have been an ample recompence for all that we could either do or suffer for him in this life. Suppose that such a proposal were now made to one of the fallen angels, or to the rich man that is now lifting up his eyes in hell torments; would he not gladly embrace the offer, and account all his future labours well repaid, even though nothing but annihilation awaited him when he had performed his task? Let us look at our works, and see what they are: tell me if there be one for which you do not blush, on account of its defects? and whether, if they had been a thousand times more perfect, you would not still have accounted yourselves “unprofitable servants?” But it is not in this way that God magnifies his grace. No: he giveth not in such scanty measure to his beloved children; nor does he so estimate their poor imperfect services. He accounts not all the glory and felicity of heaven too great for them. He makes them his very heirs, “heirs of God, and joint-heirs with Christ; that, having suffered with him, they may also be glorified together.” In truth, at the last day the saints shall all resemble Christ. It is said of HIM, that “HE shall smite the nations, and rule them with a rod of iron; and tread the wine-press of the fierceness and wrath of Almighty God.” HE, too, says of himself, “I am the root and offspring of David, and the bright and morning star.” And this is the honour, and this is the glory, which he has promised to confer on us. As Joshua commanded the captains of his army to come and put their feet upon the necks of the vanquished kings, so will the Great Captain of our salvation make those who have fought under his banners to participate the glory and felicity of his triumphs. Tell me, then, whether it does not become us to “keep his works” with all diligence; accounting “no commandment grievous;” nor hesitating, if called to it, to lay down our life for his sake? Let us keep them then, my brethren, yea, and keep them all, and “even to the end.” Let us “never be weary in well-doing; for in due season we shall reap, if we faint not.” I may further add, that “every man shall receive his own reward according to his own labourc.” No doubt there will be a difference in the rewards, as well as the punishments, of men in a future life: for “one star will differ from another star in glory.” And this may well stimulate us to the utmost possible exertion in the service of our God. But to the least and meanest of the saints shall the recompence be inconceivably great: for the very lowest in glory “shall shine forth as the sun in the kingdom of their Father, for ever and ever.”]
MMCCCCXCIV
EPISTLE TO SARDIS
Rev. 3:1.
And unto the angel of the Church in Sardis write; These things saith he that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead.
IF we thought, as some do, that the epistles to the different Churches in Asia were descriptive of the state of the Church, in successive periods of time, to the end of the world, we should be ready to fix on this epistle, above all others, as characterizing the present time. There is much profession of religion in the world, and somewhat of the reality; but very many, who “have the form of godliness, are either wholly destitute of its power,” or so inanimate as to excite suspicions that they are “dead.” Without intending to say that any such parallel was designed of God (for I conceive that all the epistles were merely descriptive of the several Churches at the time they were written), I yet feel no doubt, but that, so far as the circumstances of any particular Church at this day accord with those of any Asiatic Church, what is spoken to that Asiatic Church may well be applied to us at this time. I therefore avail myself of this to point out to you,
I. The reproof given to the Church of Sardis—
Our blessed Lord, in this, as in all the other epistles, assumes to himself such titles and attributes as are peculiarly suited to the subject-matter of the epistle itself. He was about to declare the real state of the Church at Sardis to be very different from that which was generally supposed: we therefore here find,
1. His qualifications for exercising judgment—
[He has in himself all the fulness of the Spirit. This is intimated in that expression, “He hath the seven Spirits of God.” The number, seven, denotes both variety and perfection: and he has, both for his own personal endowment and for the benefit of his people, the Holy Spirit in all his diversified powers and operations. As Messiah, it was foretold of him, that “he should be anointed with the oil of joy and gladness above his fellows;” that is, above all, whether in earth or heaven, who should partake of this divine unction. It was said, “The Spirit of the Lord shall rest upon him, the Spirit of wisdom and understanding, the Spirit of counsel and of might, the Spirit of knowledge and of the fear of the Lord, and shall make him of quick understanding in the fear of the Lord.” So endowed, he was able to discern every motion of men’s hearts: not the slightest “imagination of a thought” could escape his notice: “every spirit could be weighed by him” in a perfect balance; and his “judgment could not but be according to truth.” Hence it is expressly said of him, that “all things are naked and opened unto the eyes of Him with whom we have to do.” At the same time, “he holdeth the seven stars in his hand;” and observes whether they move with perfect regularity in their respective orbits, and reflect with unclouded splendour, for the benefit of the world, the light which they derive from him. He has formed them for his own glory; and he expects that they exist and move for no other end.
But, from the closest inspection of them, he gives this as,]
2. His testimony respecting that degenerate Church—
[“Thou hast a name that thou livest, and (but) art dead.” The Church of Sardis was held in repute by the other neighbouring Churches to which the different epistles were written: but they were really in a very degenerate state; many of them being yet altogether “dead in trespasses and sins;” and those who had a spark of life within them, being so cold, as to be to all appearance “dead.” What were the precise points in which they failed, we are not informed. It does not appear that there was any flagrant violation of God’s law among them, or any toleration of principles that were fundamentally erroneous; for then they would have been condemned on these accounts, as the other Churches had been: but, while they were externally blameless, he “found,” and testified, that their inward state was lamentably defective. Of this he complained; and,]
From his complaint, I will take occasion to shew,
II. How far it is applicable to the Christian Church at this day—
There is doubtless a great profession of religion at the present day—
[Religion, in some respects, has of late become, I had almost said, the fashion of the day. The leading doctrines of Christianity, such as our fall in Adam and our recovery by Christ, are so generally acknowledged now, that, if they were kept out of sight in the degree in which they were withheld from public notice through the seventeenth and the greater part of the eighteenth century, there would be a general complaint against those ministers who so treacherously withheld from men the bread of life. Mere morality would not satisfy men now, as it did through that unhappy period, when the extravagances of those who had professed a more than ordinary zeal for the Gospel had driven men to a contrary extreme, and led them almost to expel the Gospel from their public ministrations. A concern to propagate the Gospel has arisen of late, and pervaded all ranks and orders of men. Even kings upon their thrones have used their influence to send the light of divine truth to the remotest nations of the earth, where not a ray of it had ever shone before. Nobles have also lent their influence, and even personally stood forth to advocate the cause of Christ before men: and vast assemblies of persons, who could find no other common ground to stand upon, have met, to advance the diffusion of divine knowledge, and to help forward, in every possible way, the salvation of the world. Societies have been formed, by every class of Christians, for the furtherance of this good work; and even the poorest in the land have gladly contributed their aid, that, through the collective efforts of the Christian world, ignorance might be banished from the earth, and that the light of the Gospel might shine into the hearts of the most benighted heathen. In this view, it may well be said of the great mass of the Christian community, that “they have a name to live.”]
But, though a profession of religion is general, the actual possession of it is rare—
[The greater part of these very persons, it is to be feared, whilst “they have a name to live, are dead.” Many have patronized the spread of the Bible, and promoted the reading of it by others, who yet have never had it written in their own hearts; and many have advocated its leading truths, who have never experienced them in their own souls. Many have spoken well about repentance, and faith, and obedience, as to be inculcated on others, who have never wept for their own sins; never fled to Christ for refuge from the wrath of God; never yielded up themselves as living sacrifices to God, to be employed, and, if need be, to be consumed for him. And thousands have given liberally to God the pittance they could ill afford, who yet have never given to him their hearts, which alone is the gift that is acceptable to him. Yes, indeed, it is to be feared that the great mass of those who applaud themselves, and are applauded by others, as zealous for the truth, have never so much as had the first principles of the Gospel formed within them. They are still, in all other respects, the very same men that they were before they became thus active, and the same as other persons are who have never once concurred in any one of their benevolent pursuits.
Respecting some we may “hope better things.” But even where there is some spiritual life, it is but a spark, which is scarcely seen under the embers by which it is obscured. The frame of the generality is by no means such as the Christian life requires. How little is there of real spirituality of mind, real delight in God, real devotedness of heart to his service! Where the souls of men are in a right state, a divine savour diffuses itself all around them, and they shine as lights in a dark world. But, if you look at those who appear so zealous for the diffusion of the Gospel amongst others, how few do you find of this character! Truly the state of the Sardian Church is realized to an awful extent amongst us: insomuch, that it may well be said of us, as it was of them, “Ye have a name that ye live, but are dead.”]
Let me then, in CONCLUSION, urge upon you two important duties,
1. Examine into the real state of your souls before God—
[Be not satisfied with good appearances, or with the good opinion which others have formed respecting you. To what purpose will it be to “have a name to live, when the heart-searching God attests that ye are dead?” It is by his judgment, and not by that of men, that ye will stand or fall: and therefore you must rest in no state which does not approve itself to the heart-searching God. “Examine, then, whether ye be in the faith, and prove your own selves:” for, “not he that commendeth himself will be approved, but he whom the Lord commendeth.”]
2. Look to the Lord Jesus Christ for the effectual aid of his Spirit—
[The Lord Jesus has received the Holy Spirit, in order that he may give it; and in him is a sufficiency for all your necessities. You cannot conceive of any want that there is in you, but there is a corresponding fulness in him. Look, then, to Christ for the sevenfold gifts of his Spirit: so shall your future course be bright and regular, and God himself shall be glorified in your deportment.]
MMCCCCXCV
EPISTLE TO SARDIS
Rev. 3:2.
Be watchful, and strengthen the things which remain, that are ready to die: for I have not found thy works perfect before God.
THESE words reflect the true light upon those which precede them. Our Lord did not intend to say that the Christians at Sardis were wholly destitute of life, but that they were in a state bordering upon it; none of their works approving them as perfect, either as to their number or their “intrinsic worth;” on the contrary, every thing which they did was sadly defective, and the “things which remained in them were ready to die.”
In the foregoing discourse, we traced somewhat of the resemblance which there is between the Church at Sardis and that which exists amongst us at this day. And in the counsel which our Lord gave to them we may undoubtedly find much that is applicable to ourselves. Let us, then, proceed to consider,
I. The state here described—
It is here acknowledged, that they did some works, though not in a perfect way; and that there were some good things remaining in them, though they were in so feeble a state that they were ready to die. Now, that we may be able to form a correct estimate of our own state, I will endeavour to shew, when the same kind of declension has taken place in us. We may discover it as having already taken place,