1. When our graces languish—

1. When our graces languish—

  1.      When our graces languish—

[The exercise of our graces is a sure test of the reality and degree of our spiritual life. We may form a judgment by examining them.

Let us examine our faith.—The office of faith is, to realize invisible things: and when it is in vigorous exercise, “it is the substance of things hoped for, and the evidence of things not seen.” Then earth and heaven appear in their true colours; and the things of time and sense are lighter in our estimation than vanity itself, in comparison of those things which are invisible and eternal. Under the influence of this grace, both the promises and threatenings of God are regarded as no less certain than if they were already accomplished before our eyes; and the soul is stimulated by them to an active pursuit of its chief good. But let a man decline in his apprehension of invisible things, how clearly will the effect be seen in his whole deportment! The truths of God’s word, which were once so powerful, will lose their efficacy: the diligence which was once so constant and exemplary will be relaxed: and the man who was once so lively will become almost as one dead.

Let us examine also our hope.—As faith sees the reality, hope anticipates the enjoyment, of heavenly things: and when it is lively, it is an anchor of the soul, which keeps us steadfast, in the midst of all the storms and tempests with which we can be assailed. But oftentimes this is suffered to decline: and then the future prospects are less valued: and earthly things rise proportionably in importance. Then we are discouraged by any difficulties which we are called to contend with; and we lose our enjoyment of those things which formerly constituted our supreme felicity.

Let us further examine also our love.—Love is as wings to a believing soul: it carries us forward with ardour and delight. So greatly does it expand our views of duty, that it makes us dissatisfied with all we do, and urges us to the utmost exertions of which we are capable. But when love decays, we lose all our fervour in holy exercises: duties become a task and a burthen; and they are performed with less frequency and spirituality of mind. Then the hidings of God’s face, which once would have filled us with the deepest distress, are endured without much concern; and, whilst we feel indifferent about his return to our souls, we lose all our solicitude to please and honour him.

Now, I ask, what can indicate the dying state of a soul, if such a decay of our graces do not? Can any one doubt, but that a person who has so degenerated from a life of real godliness is fallen into the very state of those at Sardis?]

  2.      When our corruptions increase—

[Graces and corruptions are as the scales of a balance: whichever preponderate, the other kicks the beam. If, then, the decay of our graces manifest a decline in the divine life, so does the growth of our corruptions. Let us examine, therefore, respecting these.

The growth of these, and the consequent decay of the divine life, is manifest, when our besetting sin resumes its former ascendency.—The effect of grace is to mortify our besetting sin. But that sin is rarely, if ever, so extinguished, but it continues, more or less, to harass and defile the soul: and it is sure to return when once we begin to decline from the ways of God; and by that, as much as by any thing, will our declension be discovered. It matters not what that besetting sin is, whether pride, or covetousness, or lust, or anger, or whatever else; if it regain its power over us, we may be sure that it goes ill with our souls.

The same decay is manifest, if the natural hardness and obduracy of our heart return.—Divine grace brings a tenderness of spirit, which shews itself very especially in a way of humiliation and contrition. On the other hand, the effect of sin is to blind the eyes and harden the heart. Now, if we find less sensibility in reference to sin, less aversion to commit it, or less compunction after the commission of it—if, I say, conscience be less active and powerful in the discharge of its office in relation to these things—there can be no doubt that at least a great torpor is come upon us, if we be not actually dead.

I add once more, that this decay is peculiarly manifest, if we are unwilling to be reclaimed.—A heart duly impressed with heavenly things desires the light: it longs for every instruction, whereby it may correct what is amiss, and prosecute with more success its way heavenward. But if a person be so fallen as to feel averse to instruction; if he hate to be told of his faults, and take offence at his monitor for his fidelity; if he palliate and excuse his errors; if he turn from the light, and go to company and worldly occupation in order to stifle his convictions and shake off his uneasiness; truly he is in a Sardian state indeed: for this is the worst symptom that a living soul can possibly experience.]

Now then, brethren, if you have obtained any insight into the condition of your own souls, listen, I pray you, to

II.      Our Lord’s counsel to persons in such a state—

None can need advice for their bodies more than such persons do for their souls. In the Lord’s name, therefore, I say to you,

  1.      Be watchful—

[Be watchful against self-deception.—There are many things which may hide our condition from us. We may easily mistake our gifts for graces; and may ascribe to the special operation of the Spirit of God what is the result only of natural principles. There have been many amiable traits in the characters of heathens, which yet were widely different from the graces of the Spirit, and which consequently were no proofs that the persons exercising those virtues were children of God. We must therefore be peculiarly on our guard againt this source of self-delusion. We may also be less sensible of decay, because it has come gradually upon us. And the heart itself will suggest many plausible excuses, in order to hide from us our real state: but we must remember that, though we may impose on ourselves and others, we can not impose on God. And to this effect St. Paul cautions us; “Be not deceived: God is not mocked.”

I must say, too, Guard against the occasions of sin. A man of God must, as far as will consist with his duties in social life, flee from contagion, lest he be infected by the evils which prevail around him. Worldly business, worldly pleasure, worldly company, will, if not very carefully watched, draw the soul from God. Too unrestrained an use, even of lawful things, will damp our ardour in our heavenly course. There is not any thing of which we have not occasion to be jealous, lest it draw our souls from God, or interfere with our progress in the divine life. Especially must we be on our guard against a neglect of secret duties, or formality in the performance of them. No wonder our spirituality decays, if we be inattentive to the frame of our souls, or unwatchful against the very first symptoms of declension.]

  2.      “Strengthen the things that remain”—

[Doubtless it is the Lord Jesus Christ alone who can impart to you the strength you need: for “He has the seven Spirits of God;” and from him must you derive such “supplies of his Spirit” as your daily necessities require. All human endeavours without him will be in vain. Yet must you exert yourselves to the uttermost, and “work out your salvation with fear and trembling.” As bodily strength improves by exercise, so does the strength of the soul: and in proportion as you “stir up the gift of God that is in you,” your graces of faith and hope and love will be increased. If with all diligence you labour to add grace to grace, you are assured that “you shall never fall, but so an entrance shall be ministered unto you abundantly into the kingdom of our Lord and Saviour Jesus Christ.” In order to stimulate your soul to such exertions, lay home upon your minds all the most forcible considerations which either your knowledge or experience can suggest. Think how painful it is to lose our spirituality of mind, and our sense of the Divine presence: consider how dishonourable it is to God, and how dangerous to our own souls. Supposing we be recovered from such a state, who can tell by what fearful chastisements the recovery may be effected? And who can tell, whether, instead of ever restoring us to his favour, God may not come, in righteous indignation, to execute upon us his threatened vengeance, and exclude us for ever, like the foolish and unwatchful virgins, from his presence? Supposing then, that, notwithstanding our declensions, there be some good thing remaining in us, let us “strengthen it” by every possible means, if peradventure our backslidings may ultimately be healed, and we may attain at last a preparation of heart to meet our God.]

  ADDRESS—

  1.      Those who have no marks of life in them—

[If they who are in a declining state be in great danger because of their declensions, what, think you, must be your danger, in whom not even “the root of the matter” can be found? You may say, perhaps, ‘I make no pretensious to religion, and therefore cannot be chargeable with a departure from it.’ But I answer, This very acknowledgment involves in it a greater measure of guilt, than one would suppose any human being capable of contracting. We may suppose a creature to rebel against his Creator: we may even suppose a redeemed sinner to trample under foot the blood of his Redeemer, and to live altogether as “without God in the world.” But that any man should glory in such a state, and make the acknowledgment of it a ground of self-vindication, THIS does really surpass any thing which we should imagine even Satan himself to be capable of committing. But to every one who so proclaims his own impiety, I must say, “Out of thine own mouth God will judge thee, thou wicked servant.” Thou hast said to God, “Depart from me, I desire not the knowledge of thy ways:” and He will say to thee, “Depart from me, I never knew thee, thou worker of iniquity;” “depart, accursed, into everlasting fire, prepared for the devil and his angels.” Keep on then, if ye will, and dream that no evil shall come upon you: but know, of a surety, that “your judgment lingereth not, and your damnation slumbereth not.”]

  2.      Those who are “walking with God, as dear children”—

[We are told of “some at Sardis that had not defiled their garments:” and, I trust, there are some of that happy character amongst you. But, when I consider how awfully the great mass of the Sardian Church declined from God, I cannot but be “jealous over you with a godly jealousy, lest Satan by any means prevail” to impede your progress in the divine life. I would have you, even to your latest hour, to guard against pride and self-confidence, and to “work out your salvation with fear and trembling.” When you are weak, then it is that you are really strong.” If you would be perfect, you must look to the Saviour to “perfect that which concerneth you.” You must go on in a simple dependence on his power and grace; and commit yourselves to Him, of whom it is said, “He is able to keep you from falling, and to present you faultless before the presence of His glory with exceeding joy: to whom be glory and majesty, dominion and power, both now and ever. Amen.”]

MMCCCCXCVI

EPISTLE TO SARDIS

  Rev. 3:3.

Remember therefore how thou hast received and heard, and hold fast, and repent. If therefore thou shall not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee.

IN the Church of God, there must, of necessity, be a great diversity of characters: and the office of a minister is, to make a just discrimination between them, and, like a steward in a great family, to give to every one of them his portion in due season. But to divide rightly the word of truth is no easy matter: it requires much knowledge, much discernment, and much fidelity. The pattern to be followed, is that which is set before us in the epistles to the seven Churches of Asia. In this epistle to the Church of Sardis, one-half is occupied with reproof. In the two preceding verses we have been led to assume the same tone as is there adopted: and we are constrained to continue it in the present discourse; wherein I shall have occasion to notice,

I.      The state of a soul that is backslidden from God—

We shall confine our observations to the point especially referred to in our text; namely, the state of the soul in reference to divine ordinances.

A soul truly alive to God finds great delight in divine ordinances—

[They are regarded as God’s appointed means of conferring his benefits upon the soul. The word is heard, not as the word of man, but as the word of God himself, speaking individually to the person’s own soul. “It is received with meekness as an engrafted word, able to save the soul.” The person, before he goes up to the house of God, implores the presence of God there; and begs that the word may not only be suited to his necessities, but may “come to him in demonstration of the Spirit and of power.” Whilst he is hearing the word, he begs of God so to apply it to him, that it may prove “the power of God to his everlasting salvation.” After he has heard the word, he endeavours to harrow it in, and water it, with meditation and prayer; and implores help from God, that he may be enabled to carry into effect every lesson he has received.]

But to one who is in a backslidden state, the ordinances have lost a great measure of their interest—

[They are still attended, lest his declension should be made evident to common observation: but there is not that delight in them which was once experienced, nor that earnest expectation of good from them. The truths that are delivered fall upon a hard and rocky heart, from which Satan easily removes them, even as birds catch up the seed that falls by the way-side. The word is heard either with critical fastidiousness or with cold indifference; and produces neither self-abasement on account of sin, nor elevation of soul on account of the mercy that is there revealed. It is possible that such persons may yet take some pleasure in the ministration of the word, on account of the eloquence of him by whom it is dispensed: but whilst, with Ezekiel’s hearers, “they listen as to one who plays well upon an instrument,” like them they are proof against every admonition which is delivered. Even the strongest declarations of divine truth fail to make any lasting impression on their minds, or to effect any abiding change within them.]

Attend then, I pray you, whilst I declare to you,

II.      The duty of one who is in such a state—

  1.      “Remember” whence you are fallen—

[Look back, and see how great a change has taken place upon you. Call to mind the delight you once felt in divine ordinances, and the benefit you derived from them; and compare with those seasons your present coldness and insensibility. What reason can you assign for this melancholy change? Are not the truths as important as ever? and ought they not to be equally influential on your souls? — — —]

  2.      “Hold fast” whatever there is of good impression on your minds—

[The truths ye received are yet abiding with you: let them, then, be retained with care and steadfastness: for, if ye let them go, ye have no other anchor for your souls, no other refuge from the wrath of God. I would fondly hope, too, that there are yet within you some good desires, some holy purposes and resolutions: I charge you then, “Hold them also fast:” and beg of God, that, through the influence of his Holy Spirit, you may be enabled to carry them into full effect — — —]

“Repent” also of these shameful, these dangerous declensions—

[Think not that gross outward transgressions alone call for penitence: the inward frame of a man’s soul is as hateful to God in those who profess godliness, as the more flagrant acts of wickedness are in one who makes no profession. Think of the ingratitude which such a declension betrays: Is it for this that God has quickened you from the dead, and revealed his Son in you, and given you such an experience of his power and grace? Is this the return which he has a right to expect? Think, too, of the folly of such a conduct. Do you hope for the pardon of your sins, and peace with God, and glory in a better world? and are you wise in casting it all away, or in endangering the loss of it by departing from God? I tell you, that the deepest penitence becomes you. Yes, “be afflicted, and mourn, and weep: let your laughter be turned into mourning, and your joy into heaviness; and humble yourselves under the mighty hand of God, if peradventure, in the multitude of his tender mercies, he may lift you up.”]

And, that you may comply with these exhortations, consider,

III.      The extreme urgency of this duty—

Your Lord threatens to “come upon you as a thief in the night,” to visit upon you your inexcusable neglect.

This you have but too great reason to expect—

[Many in your state comfort themselves with the hope that God will not proceed against them; but that in consideration of what he has already done for their souls, he will, by some special act of his grace, restore them to his favour. They will say, “Where God has begun a good work, he will carry it on, and perfect it till the day of Christ:” and “whomsoever he loves, he will love unto the end.”But will any man take occasion, from such passages as these, to comfort himself while at a distance from God, and to delay his return to God? Will any man “continue thus in sin that grace may abound?” A more damning sin than this it is scarcely possible for him to commit. Brethren, if there be one amongst you disposed to abuse in this manner the grace of the Gospel, let him know that he is as nigh to hell as a man can well be, and that it will be a miracle of mercy if he be not in hell before the light of another day: for our Lord’s express declaration is, that “He will come upon him as a thief in the night, and not let him know what hour he will come upon him.” And this is agreeable to what all the inspired writers have taught. Hear the Prophet Hosea: “Woe unto them! for they have fled from me: destruction unto them! because they have transgressed against me.” Israel hath cast off the thing that is good: the enemy shall pursue himb.” Hear our blessed Lord: “Watch; for ye know not what hour your Lord doth come. But know this, that if the good man of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up. Therefore be ye also ready; for in such an hour as ye think not, the Son of man cometh. And if he find any servant unwatchful, the Lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of, and shall cut him asunder, and appoint him his portion with the hypocrites: there shall be weeping and gnashing of teeth.” To the same effect speaks St. Paul alsod—. And in the epistles before us the same menace is used again and again. Know, therefore, and be assured, that in perverting the truths of Scripture you do but aggravate and ensure your eternal condemnation.]

Awake then, brethren, to your duty, ere it be too late—

[To have “a form of godliness, whilst you are destitute of its power,” is only to deceive your own souls. Look back, and see how you received the word at first; and get back to that childlike spirit which ye then manifested. Your brokenness of heart should be increased rather than diminished; and your tenderness of conscience should be found in full activity. To turn back from these holy ways is to “turn back unto perdition.” May God Almighty spare you yet a little longer, till you have recovered from your declension, and are returned to Christ as the Shepherd and Bishop of your souls! Let this be well settled in your minds, that the only way to ensure the not being taken unprepared, is to watch for the coming of your Lord, with loins ever girt, and your lamp ever trimmed.]

  ADDRESS—

  1.      Those who are so far backslidden as to be insensible to their state—

[This, alas! is no uncommon state: for the necessary effect of sin is, to grieve the Spirit of God, and to harden the heart of man. But if God should not cut you off suddenly, though it is greatly to be feared that he will, tell me what you will think of your present state, when you shall be lying on your bed, in the near approach of death and judgment? Let me tell you, that every hour you neglect to turn unto your God, you are filling your dying pillow with thorns, and, alas! are “treasuring up wrath against the day of wrath.” God has indeed said, that “the backslider in heart shall be filled with his own ways:” and this may be your unhappy state, in a dying hour: you may be then cherishing the same delusions which you harbour now, and be even more hardened than you are at the present moment. But at the bar of judgment, if not before, you will surely know, “that it is an evil and bitter thing to depart from God.”]

  2.      Those who are ashamed and confounded on account of their declensions—

[To you I would speak in a way of encouragement. God himself, as it were, feels for you, and is averse to execute upon you the judgments you deserve. Hear how he speaks concerning you: “My people are bent to backsliding from me. Though they called them unto the Most High, none at all would exalt him. How shall I give thee up, Ephraim? how shall I deliver thee up, Israel? how shall I make thee as Admah? how shall I set thee as Zeboim? Mine heart is turned within me; my repentings are kindled together: I will not execute the fierceness of mine anger.” Nor is Jehovah merely thus tenderly concerned for you: he bids you return to him; and puts into your mouth words for that very purpose, even words to which he will return an answer of peace: “Take with you words, and turn unto the Lord: say unto him, Take away all iniquity, and receive us graciously, so will we render the calves of our lips.” Then he adds, “I will heal their backslidings, and love them freely: for mine anger is turned away from him.” The same gracious overtures he makes through the Prophet Jeremiahi—; and the whole of his dealings with his people fully attest his readiness to fulfil these promises in their utmost extent. Then continue not at a distance from him; but avail yourselves of his gracious invitations; so, at whatever hour he shall come, you shall be found ready, and “enter for ever into the joy of your Lord.”]

MMCCCCXCVII

EPISTLE TO SARDIS

  Rev. 3:4–6.

Thou hast a few names even in Sardis which have not defiled their garments; and they shall walk with me in white: for they are worthy. He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels. He that hath an ear, let him hear what the Spirit saith unto the Churches.

IN all the preceding part of this epistle, we have been necessitated to dwell almost exclusively on matters calling for reproof. It is with pleasure that we now turn to a subject of commendation. There were, even in the degenerate Church at Sardis, some who walked worthy of their heavenly calling, and were therefore honoured with peculiar marks of the Divine favour: and we shall find it profitable to consider,

I.      Their conduct—

Under two distinct images this is set forth. We notice,

  1.      Their walk—

[“They kept their garments undefiled,” in the midst of an ensnaring and polluted world. It was no little honour to them, to receive from the heart-searching God such a testimony as this. The world, in all its parts, has a tendency to defile the soul. Its maxims and habits are all contrary to the mind of God: and all its votaries carry with them a contagion which spreads itself with fatal effect wherever they come. Now, to walk in the midst of such a world is dangerous in the extreme; and few can do it without contracting much defilement to their souls. But there were “a few in Sardis” who did so. Though in the world, they were not of the world; but, notwithstanding the intercourse which from time to time they had maintained with the world, they had been “delivered from the evil of it.” They had not been drawn aside by “the lust of the flesh, or the lust of the eye, or the pride of life;” but had “walked holily, and justly, and unblameably, in the whole tenour of their conversationb.” We are not to suppose that they were so perfect, that never a spot of sin was contracted by them; for “in many things we all offend;” and “there is not a just man on earth that liveth and sinneth notd:” but in the habit, both of their minds and lives, they were “blameless and harmless, as sons of God, without rebuke, in the midst of a crooked and perverse nation, shining among them as lights in the world.”]

  2.      Their victory—

[In process of time “they overcame;” as indeed all shall eventually do, if only they “walk with God,” and “keep themselves unspotted from the world.” They cannot hope to differ so widely from all the maxims and habits of the world, and yet experience no opposition from those whom they so condemn. “If they will live godly in Christ Jesus, they must suffer persecution.” But they were alike superior to the terrors and the allurements of the world; being neither deterred from duty by the one, nor allured to any evil by the other. They fought manfully against all. the enemies of their salvation; and never ceased to fight, till all their enemies, and “Satan himself at their head, were bruised under their feet.”

True, they were but few in number; but they were not discouraged by this: they would “not follow a multitude to do evil.” It was no question with them, whether others acted agreeably to God’s commands: the question was, What has God required? and, having once ascertained that, they could not be prevailed upon, by any consideration whatever, to decline the path of duty, or to violate any obligation that lay upon them. They knew it to be their duty to “shine as lights in the world;” and they endeavoured “so to make their light shine, that all who beheld them should be constrained to glorify their Father who was in heaven.”]

In exact accordance with their conduct is,

II.      Their reward—

The coincidence between their conduct and the reward assigned them is remarkable: they had so walked as to “keep their garments clean,” and to honour their Lord before men; and they shall henceforth “walk with their Lord in white,” and “be honoured by him in the presence of his Father and his holy angels.”

Here, you will observe, are promised to them,

  1.      The full fruition of all the objects they sought—

[They were, as indeed all true believers are, “a holy priesthood” to the Lord. To him they offered the sacrifices of prayer and praise continually; yea, they yielded up themselves as living sacrifices to the Lord. For God also they maintained a contest against the world and the flesh and the devil; and they approved themselves in all things as “good soldiers of Jesus Christ.” Now, the priests were clad in white; as was even the high-priest himself, when he went within the vail. And conquerors, too, when they went in triumphant procession, were also robed in white. Now, says our blessed Lord, ye, in both capacities, shall have your wishes fully accomplished; for in every respect ye are worthy of the honour which I am about to confer upon you. In both the foregoing respects I have preceded you: I offered myself a sacrifice to God; and am now within the vail, enjoying the nearest possible access to him. I also fought and overcame, and am enjoying all the fruits of victory at the right hand of God. To me therefore shall ye, who have followed me in these respects, be for ever assimilated, and with me shall be partakers of all my blessedness. With me ye walked in this world: with me shall ye walk in the world above. With me ye walked so warily as to keep your garments undefiled: and with me shall ye walk in white for ever, beyond the possibility of ever contracting defilement; having a far nearer access to God than ever ye could attain on earth; and crowned with glory, far beyond all that in your earthly state it was possible for you to enjoy. I regard you as “worthy” of this honour; not indeed on account of any merit that there was even in your best services, but as possessing a meetness for it. Your whole life was a state of preparation for this honour; and I proclaim you both meet for it, and worthy of it.]

  2.      The public approbation of the Lord whom they served—

[For the Lord’s sake they had given up their names to reproach, so that their enemies, and even their friends and relatives, had been ready to blot out their names from any book where they might be had in remembrance. To such a degree had they been despised, that “they were counted as the very filth of the world, and the off-scouring of all things.” To these things had they meekly submitted, even to their dying hour, “rejoicing that they were counted worthy to suffer shame for their Lord’s sakeh.” In return for these services, the Lord promises them, “I will not blot out your names from the book of life: on the contrary, I will confess your names before my Father and His holy angels;” I will proclaim you as faithful servants; I will acknowledge you as beloved friends; I will honour you in the presence of the whole assembled universe, as partakers of my throne, and as heirs of my glory. Your work shall be seen in your reward; and your reward shall bear proportion to your work.]

And now “let him that hath an ear, hear what the Spirit saith unto the Churches.” Hear,

  1.      Ye who complain of piety as needless preciseness—

[Suppose you saw a man clothed in white garments, and walking in the midst of dirty and crowded streets; and were told, that the man’s life depended on his keeping his garments clean from the morning even unto night: would you wonder that he was circumspect, and on his guard against coming in contact with that which would defile him? Would you wonder that he endeavoured so to take every step, that he might ultimately attain his end, and approve himself to the person that should inspect his garments at the close of the day? What mean ye then by condemning the Christian for his holy walk, and by deriding it as needless preciseness? That it differs from those around him, I grant: and I think ye will clearly see, how much the walk of these favoured “few at Sardis” must have differed from that of those, who “had a name to live, but were dead.” I tell you, brethren, it must be so: and every one of you, who will be approved of the Lord in the last day, must “have the mind which was in Christ Jesus,” and “walk even as he walked” — — —]

  2.      Ye who dare to be singular in an ungodly world—

[Amidst the Church of Sardis there were “a few,” and only a few, who walked acceptably to God. But was this their fault? All the others should have resembled them: and if they would not, it was to the honour of that little band that they dared to be singular. But let me not be misunderstood. I am not recommending singularity in matters of indifference: no: such affectation I greatly disapprove: but, in things which are of importance to the welfare of the soul, we should know no example but that of Christ and his Apostles, nor any rule but the written word of God: and if others will not walk with us in this way, and agreeably to this rule, we must say, with Joshua, “Whatever the whole world may do, as for me and my house, we will serve the Lord.” Go on, brethren, even though ye be like Noah in the antediluvian world, or like Lot in Sodom. If others be careless of their walk, “keep ye your garments clean.” And if others be offended at your singularity, and “cast out your name as evil on account of it,” let it suffice to know, that “your names are written in heaven;” and that, when your adversaries shall be disclaimed by God as unworthy of the least mercy, ye shall be approved, as worthy of all the honour and blessedness that your God and Saviour can confer upon you.]

MMCCCCXCVIII

EPISTLE TO PHILADELPHIA

  Rev. 3:7, 8.

To the angel of the Church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works.

THOSE who imagine that the letters to the seveu Churches refer, in a prophetic way, to different periods of the Church, consider this as descriptive of the Millennial age. It is true, there is in this epistle nothing brought forward as matter of reprehension; nor is there any threatening contained in it; but it is very far from answering to that elevation of piety which the whole Scriptures teach us to expect in that day. The particulars addressed to this Church will be considered in our next discourse: at present, we confine our attention to the introductory part of it; in which, as in all the other epistles, we notice the description which our blessed Lord gives of his own character. The attributes ascribed to him are,

I.      Essential, and personal—

He is here spoken of as “He that is holy, and He that is true.” Now, as man, he answered to this character: for he gave to his bitterest enemies this challenge, “Which of you convinceth me of sin.” And when they had sought by all possible means to find a flaw in him, they were constrained to acknowledge that “they could find in him no fault at allb?” And, so far as truth is concerned, no person was able to controvert or contradict one word he ever spake: he was in all things, and on all occasions, “the True and Faithful Witness.” But He is not merely holy and true, as all his servants are: no; he is the Holy One, who is truth itself, even “God over all,” essentially and immutably possessing these attributes in all their fulness. He may, in a sense inapplicable to any created being, be designated,

“He that is holy”—

[Holiness is an essential attribute of the Deity. The angels around his throne celebrate this perfection, saying, “Holy, Holy Holy, is the Lord of Hosts; the whole earth is full of his glory.” Indeed, in a more especial manner is this attribute acknowledged; since, in a peculiar and pre-eminent degree, he is distinguished by it: “Who is like unto thee, O Lord, amongst the gods? Who is like unto thee, glorious in holinesse?” The very name, “The Holy One,” and, “The Holy One of Israel,” is that by which Jehovah is most commonly designated. And it is so identified with Deity, as to be incommunicable to any creature whatever: “Thus saith the Lord thy Redeemer, the Holy One of Israel; I am the Lord thy God.” Yet is this the name by which Christ, the great Bridegroom of the Church is called: “Thy Maker is thine Husband; the Lord of Hosts is his name; and thy Redeemer the Holy One of Israel; the God of the whole earth shall he be called.” To him is this name expressly applied, both in citations from the Old Testament, and in direct affirmations by the inspired Apostles. St. Peter, on the day of Pentecost, declares, that in the resurrection of Jesus that Scripture was fulfilled, “Thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption.” And in his very next address to the Jews, he charges home upon them their sin in these words: “Ye denied the Holy One and the Just, and desired a murderer to be granted unto you, and killed the Prince of Life.” It is remarkable, that even the devils were constrained to acknowledge Jesus under this character: “Art thou come to destroy us? I know thee, who thou art, the Holy One of Godk”

To him, in like manner, may be applied the name,]

“He that is true”—

[Truth is also an attribute of the Deity. Moses says of him, “A God of truth, and without iniquity; just and right is He.” He is a “God that cannot lie.” So of Jesus is this same perfection predicated, as constituting an essential and immutable part of his character: “God has given us an undestanding, that we may know Him that is true; and we are in Him that is true, even in his Son Jesus Christ: this is the True God, and Eternal Life.”

It must be remembered, that in several parts of the description given of Jesus, in these different epistles, his Divine character is particularly marked. “He who was dead, and is alive again,” is expressly called, “The First and the Last;” which cannot possibly be applied to any but the one true God. We therefore recognize in the characters assigned to Him in my text, not only his pre-eminence as man, but his essential character as God.]

We now proceed to notice the Lord Jesus in that part of his character which is,

II.      Ministerial and official—

What is said of his “having the key of David” will be best understood by referring to that passage in the prophecies of Isaiah from whence the words are taken. Shebna had been “treasurer over the king’s house,” under Ahaz and Hezekiah: but, for his pride and carnal security, God determined to cast him out, even as a ball is cast out from a sling; and to substitute, in his place, Eliakim, the son of Hilkiah, to whom should henceforth be given the key of the house of David, so that he should manage every thing with uncontrolled authority, opening where no man should shut, and shutting where no man should open.” The key that was put upon his shoulder was an emblem of his authority: and in the whole of this office he was a type of Jesus Christ, who, in his mediatorial capacity, was elevated to the throne of Davidq, and invested with all power to govern his people agreeably to his sovereign will. This power he exercises,

  1.      Over the world—

[Seated at the right hand of God, “he doth according to his will, in the armies of heaven and amongst the inhabitants of the earth; nor can any stay his hand, or say unto him, What doest thou?” So unlimited is his government, that “not so much as a sparrow falls to the ground” without his special permission.]

  2.      Over the Church—

[This is his more special charge. He is constituted “Head over all things to the Church,” that he may order every thing for its edification and advancement. To his servants, who go forth to preach his Gospel, he “opens a great and effectual door” which none can shut, or interposes his prohibition, as seems good in his sightt. To his providential care it must be ascribed, that the Church has stood its ground amidst the most inveterate enemies, and been kept alive as a spark in the midst of a tempestuous ocean. He said that “the gates of hell should never prevail against his Church;” and he has fulfilled his word, even to the present hour. The most powerful nations have been brought to nought: but of his Church and kingdom there shall be no end.]

  3.      Over every individual in the Church—

[It is particularly said of Eliakim, that “he should be a father to the inhabitants of Jerusalem, and to the house of Judah:” and this office does Jesus execute towards every one of his people. It is not possible adequately to express either his affection for them, or his care over them. Suffice it to say, that “not so much as a hair is suffered to fall from the head of any one of them,” except as He is pleased to permit. Conceive of a steward, at the head of a large family; how anxious will he be to provide for every member of that family his portion in due season! So shall every the least and meanest of the saints be supplied out of the fulness that is in Christ Jesus, and be furnished with every thing that he stands in need of, for body and for soul, for time and for eternity. With uncontrollable sovereignty will he appoint to all, as he sees fit; at the same time that every thing is ordered by him with unerring wisdom and incessant care: nor against any one of his appointments shall all the powers of darkness prevail. His power is irresistible; and in every case, without exception, “his counsel shall stand, and he will do all his will.”

This is the power committed to him from above; and, as long as there shall continue any scope for the exercise of his mediatorial office, he will exercise it for the good of his Church and people. But, when the end shall be fully come, then will he deliver up this kingdom to the Father’s hands, and “God shall be all in all.”]

  SEE then,

  1.      To whom we are to approve ourselves—

[It is not man’s judgment that we should regard; but the judgment of Him whose holiness will try our most secret thoughts, and whose truth will assign to every one his portion in perfect conformity with the written word. As for man, he, be his judgment what it may, can neither open heaven, nor shut it: but Jesus has “the keys of hell and of death:” and, if he open heaven to those who are waiting for him, none shall shut it against them: nor, if he shut heaven against the unwatchful, shall all the entreaties that can ever be urged prevail to gain them admission. I charge you then, brethren, to remember that admonition which he gives to all his Churches without exception; “I know thy works:” for, most assuredly, according to what he sees and knows, respecting every one of us, will his sentence of admission or exclusion be. Then, at all events, whatever his present forbearance may lead us to imagine, “will he judge with righteousness, and reprove with equity; and righteousness will be the girdle of his loins, and faithfulness the girdle of his reins.”]

  2.      On whom, in all things, we are to depend—

[To Christ alone are we to look, both as our Advocate and our Head. He has all fulness committed to him on purpose for us; and we are to receive out of that fulness, according to our wants. Of Eliakim it is said, “They shall hang upon him all the glory of his father’s house, the offspring and the issue, all the vessels of small quantity, from the vessels of cups even to all the vessels of flagons.” And this shews on whom we are to rely, even every one of us, from the least to the greatest. All of us must “live” by faith on him, even “by faith in the Son of God, who loved us, and gave himself for us,” Let us but look to him, and we have nothing to fear: for he is able to supply our every want, “that we, having always all-sufficiency in all things, may abound unto every good work,” and “have an abundant entrance ministered unto us into the kingdom of our Lord and Saviour, Jesus Christe.”]

MMCCCCXCIX

EPISTLE TO PHILADELPHIA

  Rev. 3:8–11.

I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. Behold, I come quickly; hold that fast which thou hast, that no man take thy crown.

IN this Church, as in that at Smyrna, the Lord saw nothing to condemn: and therefore, in the epistle written to them, there is not a word either of reproof or threatening. It is true, that the commendations bestowed on them are not so copious and energetic as those in which some others of the Churches were addressed: but it is no little praise to them, that nothing was found among them deserving of reproof. Such a mediocrity of character is by no means displeasing in the sight of God. For, granting that a man’s piety is not so exalted in some respects as that of others, yet, if it is without that unhappy alloy which in many cases debases and degrades the profession of more distinguished Christians, it is more acceptable to God on the whole. We read of some who were “as a cake not turned;” burnt up, as it were, on one side, while they are altogether doughy on the other. In contradistinction to such characters, they more approve themselves as “sons of God, who are blameless and harmless, and without rebuke, in the midst of a crooked and perverse nation.”

The words which I have read contain the entire address of our Lord to the Church of Philadelphia; with the exception of the concluding promise to those who shall finally overcome in the Christian warfare; which promise forms the close of every epistle. That I may bring it before you in one entire view, and render it as useful as I can to ourselves, I will consider,

I.      The peculiar subjects here addressed to them—

The subjects will all appear in their order, if we mark,

  1.      The testimony borne—

[Our blessed Lord had “set before that Church an open door” for the ministration of the Gospel and the enjoyment of its blessings; and, by his special providence, had taken care that “no man should shut it.” Great opposition, indeed, had been made to them, and the most violent persecution had raged against them: but they “had kept the word of Christ,” even “the word of his patience;” which is so called, because no man ever embraces it aright without having abundant occasion for patience, whilst he holds it fast, and endeavours to adorn it by a suitable conversation. The trials they had endured in consequence of adhering to that word had been exceeding heavy. Yet, notwithstanding “they possessed but little strength, they had approved themselves faithful to their Lord, and could in no instance be prevailed upon to “deny his name.”

Now, this was an honourable testimony; and the more so, because “their strength was small.” If their talents were few, they endeavoured to employ them to the honour of their Lord: and they thereby performed towards him a good and acceptable service.]

  2.      The promise given—

[This was suited to the occasion. There were coming upon the Church trials far more severe than any they had yet endured. The persecution under the Emperor Trajan seems to be that which is here more particularly referred to: for that was of fourteen years’ duration, and destroyed many thousands of Christians throughout all the Roman Empire. God permitted these persecutions to arise, “for the trying of his people,” and the making of a visible distinction between those who were upright and those who were dissemblers with God. Now, to these persecutions the Church of Philadelphia would have been exposed in as great a degree as others, if God had not, in part, averted the storm: but He, in mercy to his faithful people, and as a recompence of their fidelity, screened them in some measure from the violence of the tempest, and, by the mighty working of his power, enabled them to sustain whatever portion of it was permitted to fall upon them: thus fulfilling to them that precious promise, “God is faithful; who will not suffer you to be tempted above that ye are able, but will with the temptation also make a way to escape, that ye may be able to bear it.”

But he further assured them, for their comfort, that those Judaizing teachers who boasted of their eminence as Christians, while they were in fact no Christians at all, but “of the synagogue of Satan;” that they, I say, who were their most inveterate enemies, “should come and worship at their feet,” and “confess that these very persons whom they had persecuted were indeed the favourites of their God.” Such cases had often occurred, in the history of the Lord’s people; and such should occur to them. In what way, and to what extent, this was fulfilled to them, we are not informed: but there can be no doubt, but that, in many instances, their piety was instrumental to the conviction of their enemies, and, in many instances too, to their conversion: so that what had been fulfilled in the Centurion at our Lord’s death, and in the Jailor at Philippif, was, to a very great extent, realized in them; agreeably to that prophetic declaration, “The sons of them that afflicted thee shall come bending unto thee, and all they that despised thee shall bow down themselves at the soles of thy feet: and they shall call thee, The city of the Lord, The Zion of the Holy One of Israel.”]

  3.      The caution administered—

[Blameless as they were, and hitherto victorious, yea, and protected by the special providence of their God, yet did they need to be stirred up to holy vigilance, and to persevering exertion in the divine life. Thus far they were entitled to a crown of life: but still they were on the field of battle, and must not indulge security or remissness, “lest their crown should, after all, be lost.” True, the time for their sufferings and their labours was but short, because their “Lord was coming quickly,” to terminate the one, and to reward the other. But still, till he should come, and dismiss them from their warfare, they must “hold fast” every principle they had received, and every practice they had maintained: for on their steadfastness, in fact, depended the final possession of their crown. If they “turned back, it would be unto perdition;” and “if they were again overcome by the world which they had vanquished, their last end would be worse than their beginningi.” It was only “by being faithful unto death, that they could finally secure the crown of life”]

Having thus brought into view the substance of our Lord’s address to this highly-favoured Church, and opened the subjects contained in it, I proceed to point out,

II.      The improvement which we should make of them, for our benefit at this time—

Truly, in these subjects, we may find much,

  1.      To encourage the weak—

[Many are discouraged because “they have but little strength.” But what a mercy is it to possess any strength at all! The great mass of mankind are led captive by their spiritual enemies, yea, “are led captive by the devil at his will.” Surely, then, to have strength for the combat, even though it be but little, is a blessing for which we never can be sufficiently thankful. Be it so, “our enemies live and are mighty:” but still, “He that dwelleth on high is mightier;” and his strength, if only we trust in him, “shall be made perfect in our weakness.” It should seem that our God and Saviour takes peculiar care to impress on our minds a sense of our weakness, on purpose that we may be led the more simply and implicitly to trust in him. What is weaker than a sheep in the midst of devouring wolves and lions? yet, says our blessed Lord, “Fear not, little flock; for it is your Father’s good pleasure to give you the kingdom.” We cannot conceive of any thing more disproportionate than the power of a worm to effect any extensive change upon a mountain: yet says God to his people, “Fear not, thou worm Jacob: for thou shalt thresh the mountains, and beat them small, and shalt make the hills as chaff, fanning them with irresistible power, and scattering them as a whirlwind.” Who, then has any reason to despond or be discouraged on account of either the power of his enemies, or the smallness of his own strength? Only see what God enabled the Philadelphian Christians, notwithstanding their weakness, to effect; and the very least amongst you may find reason to “glory rather in your infirmities, because, when you are weak, then are you really strong.” Not but that we should desire to grow “from babes to young men, and from young men to fathers;” but in a sense of our extreme weakness we never can exceed. To our latest hour we must be “strong only in the Lord, and in the power of his might:” and, if we be “strong in the grace that is in Christ Jesus,” then shall “we be able to do all things through the strength that we derive from Him,” and shall “be more than conquerors through Him that loveth usq.”]

  2.      To establish the wavering—

[Who is there that has not been tempted, on some occasions, to a dereliction of his duty? If the Christians of the Philadelphian Church, blameless as they were, and steadfast as they had been in such violent persecutions, yet needed that solemn admonition, “Hold fast that thou hast, that no man take thy crown,” surely we, who have been so often drawn aside by the allurements of the world, and the corruptions of our hearts, and the devices of our great enemy, need to have it impressed deeply on our minds. Now, let me suppose one of you to be going into worldly company and worldly pleasures, or to be plunging yourselves unnecessarily into worldly cares; and to be at the same time, as must necessarily be the case, declining in spirituality of mind, and in heavenly zeal; what shall I say to you? What? O think what you have at stake, and are likely to lose—a “crown!” a kingdom! Again, if there be one of you that is yielding to the fear of man, or “putting his light under a bushel” for fear of its offending some friend, some patron, or some enemy; What shall I say to you also, but this? Think what you have at stake—a “crown!” a kingdom! Who, in his senses, would risk the loss of this, for any thing that this world could give or take away? I pray you, contemplate the glory and felicity of heaven: yea, and take into the account, also, the sad alternative—the shame and misery of hell. Will you expose yourselves to the loss of the one, and the consequent endurance of the other, for any transient pleasure, or to avoid any momentary pain? O beg of God, I pray you, that you may not “fall from your own steadfastness,” and “make shipwreck of your faith.” What does Demas now think of his apostasy? And what will you think, in a little time, of all which appears now so fascinating to your minds? I charge you, brethren, before God, yield not to the tempter; but “be steadfast, immoveable, and always abounding in the work of the Lord; forasmuch as ye know that your labour shall not be in vain in the Lord.”]

  3.      To humble the self-confident—

[What would those, of whom our Lord speaks in my text, who “said they were Jews, the real people of the Lord, whilst they were not, but did lie, and were in reality of the synagogue of Satan;” what, I say, would they have replied to the accusation in my text? Methinks, there would have been no bounds to their indignation. But it was true, notwithstanding. And it is true, also, of many at this day. A proud sceptic or infidel will call himself a Christian: but “he lies.” A conceited and contentious heretic, who has no zeal but for some notions of his own, with which he labours to divide the Church of Christ, may call himself a Christian: but “he also lies.” To come nearer home, the man who, like the Judaizing Christians, hates the simple doctrine of salvation by faith, and, from a pretended zeal for good works, blends the law with the Gospel as a joint ground of his hope, he, I say, will account himself a Christian of the highest caste and character: but “he lies;” for “he is a perverter of the Gospel,” and is, in reality, “of the synagogue of Satan:” and, if he were an angel from heaven, I must say of him, as St. Paul does, “Let him be accursed.” Now, I am aware that this seems harsh: but what is to be done? It is not I who speak these things, but the Lord: and I dare not keep back his word. I must, at the peril of my own soul, “declare his whole counsel.” Whoever then thou art, that professest thyself a Christian, whilst thou art essentially defective either in the principles or tempers of Christianity, I must warn thee against thy delusions, and tell thee that thou deceivest thine own soul. O that God would humble thee, ere it be too late; and make thee to see, that none but the broken and contrite in heart can ever find favour in his sight! The poor believer, who trembles at his word, and looks to Christ alone for salvation, is “the only person that is beloved of his God.” Come then, and seek salvation in His way: seek it simply and entirely by faith in Christ: then shall you also find acceptance with God, and be made “partakers of the felicity of his chosen.” But, if ye will persist in your enmity to God, and his Christ, and his people, know, that ye shall have your portion with him “of whose synagogue ye are:” for the mouth of the Lord hath spoken it. To the impenitent and unbelieving “there remains nothing but a certain fearful looking-for of judgment, and fiery indignation to consume them.” the Lord avert from you that fate, for Christ’s sake!]

MMD

EPISTLE TO PHILADELPHIA

  Rev. 3:12, 13.

Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is New Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the Churches.

HEAR—hear what the Spirit saith unto the Churches, and to every individual soul that hath an ear to hear it. We have already heard “exceeding great and precious promises” made unto the Church: but in the passage before us there is a grandeur which overpowers the mind, and a depth which it is scarcely possible to fathom. What a thought! that you, who are here assembled, are soon to be made pillars in the temple of God above, provided you now “fight the good fight of faith,” and obtain the victory over the enemies of your souls! Attend then, I pray you, and lift up your hearts to God for his blessing, whilst I endeavour to set before you,

I.      The reward prepared for God’s victorious servants—

They shall be pillars in the temple of the Lord—

[The precise import of this promise it is not easy to declare; because the allusion which is here made to pillars erected in heathen temples had not any thing to correspond with it in the temple of Solomon. As for the two pillars named Jachin and Boaz, they were in the porch of the temple, and not in the temple itself; nor had they any inscription whatever upon them. For the elucidation of our subject, we must look, not to them, but to a practice which obtained amongst the Greeks and Romans, of erecting monuments to their generals, who had obtained great success against their enemies. These were often pillars, with inscriptions on them; and they were placed, sometimes near the temples of their gods, and sometimes within them. ‘Now,’ says our blessed Lord, ‘such pillars my victorious saints shall be in heaven: “I will make them pillars in the temple of my God.” ’ And whereas the pillars constructed in earthly temples must in time fall to decay, the saints should retain their honour through eternal ages: “They shall go no more out:” the temple in which they are placed shall stand: and they also shall endure as long as heaven itself shall endure, even through all eternity.]

On them, also, shall there be a suitable inscription—

[On the pillars in the heathen temples were inscribed the name of the god to whose power they ascribed the victories, and whom they sought to honour as the author of them. There was also written the name of the city that had given birth to this great general, or been the peculiar place of his residence: and further, there was inscribed also the name of the sovereign whose servant he was, or of the commander under whose direction he fought.

Now, in conformity with these customs, our Lord says, that on his people, who shall themselves be the pillars, he will “write” the name of “his God;” (for Jesus, as Man and as Mediator, calls Jehovah “his Father and our Father, and his God and our God:”) yes, the name of Jehovah, who enabled them to gain the victory, and to whom alone the glory of it is due, shall be written upon them.

On them also shall be written “the name of the city of his God, the New Jerusalem, which cometh down out of heaven from his God.” The New Jerusalem is the Church of God. And it “comes down from God out of heaven,” precisely as the tabernacle and temple did; a model of the one being shewn to Moses for a patternc, and to David for the other. This descent of the city from heaven is repeatedly mentioned in the Holy Scripturese: and it is deserving of particular notice in this place, because there is not a stone in the whole building which was not taken out from the quarry by God himself, and formed and fashioned for its station. The strokes that are given to each stone with the hammer and the chisel, are given in this world, at a distance from the temple above. When the stones are carried thither, the sound of any tool is not once heard; every stone being already fitted for the place, which, in His sovereign will, he has ordained it to occupy.

Further, on them also will our blessed Lord “write his new name, JESUS” which was given him at his birth: for He it is who called them to be soldiers, and directed all their efforts, and strengthened them for the combat, and beat down their enemies before their face; and, consequently, to Him also, as the Captain of their salvation, must all honour be ascribed.

Now then I say, “Hear,” brethren, if indeed “ye have ears to hear,” what inconceivable honour is reserved for God’s faithful servants: and attend yet further, whilst I endeavour to point out to you,]

II.      The excellency of this reward—

Methinks, nothing can add to the terms that are here used, or enhance the grandeur of the description here given. Yet it may be well to consider this reward in the light in which it will then appear:

  1.      As the consummation of God’s eternal purposes—

[From all eternity did God determine to take unto himself a people from our fallen race, and to exalt them to thrones of glory in his kingdom. From all eternity, also, did he “predestinate persons to be his adopted children,” and “choose them unto salvationh,” even to that very salvation which they will in due time enjoy. In their appointed season he “called them by his grace, and justified” them from their sins, and sanctified them by his Spirit: and when they shall be “glorified,” then shall all his counsels be fulfilled, and all the wonders of his love be unravelled, from beginning to end. Then will the reason of all his dispensations appear; just as does the reason of the builder’s conduct towards every individual stone of a pillar, when it shall be found in a place ordained for it. O! how will this enhance the value of the reward, when the conferring of it shall be found to have occupied the Divine mind from all eternity; and all the wisdom, and power, and love, and faithfulness of God shall be seen to have been employed in preparing the soul for the enjoyment of it.]

  2.      As the completion of all Christ’s glorious engagements—

[What he undertook was, to redeem our souls by his own most precious blood, and to search us out, and bring us home, and keep us in his fold, and introduce us finally to his fold above. The effecting of this was “the joy that was set before him;” in the prospect of which “he endured the cross and despised the shame, till he sat down triumphant at the right hand of Godl.” And when he shall behold the exaltation of his redeemed people, then will he “see the travail of his soul, and be fully satisfied” with all that he ever did or suffered for the attainment of this great object. Contemplate, then, the satisfaction which Christ will feel, in “making us such pillars,” and in “inscribing all these characters upon us,” (for in my text, you see it is his entire work;) and then tell me, whether the reward bestowed upon us be not, beyond all expression, great. If viewed only as a benefit conferred, it is beyond measure glorious: but if viewed as the perfection of the Redeemer’s work, it absolutely far exceeds all the powers of language to express, or of any finite comprehension to conceive.]

  3.      As the crown of all our labours—

[This is that reward to which all the patriarchs looked: and for which Moses forsook all the pleasures and honours of the first nation upon eartho. And it is by that, that all the saints, at this day, are sustained in their conflicts with sin and Satan. Whilst here on the field of battle, they have some foretastes of that glory; for now “have they the Spirit of adoption, to cry Abba, Father;” now do they feel themselves to have come unto Mount Zion, and to be “fellow-citizens with the saints, and of the household of Godr;” and now is “Jesus truly precious” to their souls. These names, I say, are already written upon their hearts by the Spirit of God; yea, and “their own names, too, are written in heavent.” But still they have many conflicts, as long as they continue in this world: it is not till they get to heaven that they “rest from their labours:” but there they have their happiness unmixed with any alloy of pain or sorrow; “all tears having been wiped from their eyes by God himself; and “every thing that can occasion pain having passed away for ever” Was it, think you, a joy to the whole nation of Israel to see all their enemies dead upon the sea-shore? Be assured, that this is the happiness that awaits you: for as, on the one hand, “you shall never more go out” to meet your enemies, so “into that world shall nothing ever enter” to disturb your peace.]

  4.      As a monument erected to the honour of God himself—

[In monuments raised to out own naval and military commanders, even in those which are erected in the temples of our God, the creature is too much lauded, and God too much forgotten: but in heaven, on every pillar is inscribed the name of God, and of Christ, and of that blessed city, the New Jerusalem, to which we belong: but in no instance is there any record of SELF. No; self is altogether forgotten there; and no praise is offered but to Him who redeemed us to God by his blood. Even the angels, who never sinned, utter not a word in commendation of themselves; but all unite in one harmonious song of praise, “to God, and to the Lamb, for ever and ever.”

Now, then, conceive of the millions, more numerous than the sands upon the sea-shore, established in heaven as living and imperishable monuments of God’s power and grace: how will this very circumstance enhance the blessedness of the redeemed! To honour God below, and be witnesses for Him on earth, was no little joy: but to be such monuments in heaven, and to exhibit to all eternity the glory of that God who ordered all, and of that Saviour who accomplished all, this will be indeed the perfection of bliss, and may well determine every soul of man to live only for the attainment of it.]

  And now, I ASK,

[Who amongst you will not enlist in this army? or who, having once enlisted, will not fight manfully against all his enemies? — — — Come, gird yourselves, brethren, for the combat: put on the whole armour of God: and never cease to fight in your Saviour’s strength, till he shall have crowned your efforts with victory. You well know what efforts men will make, what labours they will sustain, what privations they will submit to, and what dangers they will encounter, for a corruptible crown, some title of honour, some earthly estate, or some monumental record, that shall transmit their names to posterity; which yet they may never attain, and which, if attained, must soon perish;—and shall there be any thing for you to do or suffer in the prospect of this sure reward, which will be perpetuated through eternal ages? Fight ye then, I say, and “war a good warfare;” and rest assured, that, at the close of your contest, your triumph shall be complete, and this reward be accorded to you by that adorable Saviour under whom you have fought.]

MMDI

EPISTLE TO LAODICEA

  Rev. 3:14–16.

Unto the angel of the Church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth.

WHEREVER the leading truths of Christianity are maintained and professed, there may be said to be a Church of Christ. But it is too often found, that the angels or ministers of such Churches go on in the external exercise of their functions, without ever feeling the influence of the truth upon their own souls, or stimulating their people to high and heavenly attainments. Thus it was with the Church at Laodicea: the pastor and the flock had shamefully degenerated from their former experience; and were resting in a state worse than any other of the Churches in Asia; a state wherein their Lord could see nothing to approve, but every thing to condemn. Having occasion to testify against them in so severe a manner, our Lord described himself precisely in such terms as the occasion required. Being about to declare what their inward experience was, as opposed to their outward appearance and profession, he spake of himself as “the Amen, the Faithful and True Witness,” whose testimony could not be controverted or questioned: he spake of himself, also, as “the Beginning,” that is, the Efficient Cause, or Ruler and Governor, “of the creation of God;” who, having all things at his disposal, would with irresistible power execute all that his wisdom had decreed, and his lips had spoken. Such being his perfections, “he could not be deceived, and would not be mocked.”

In all of this we are interested, even as they; being alike bound to submit to his reproofs, and to dread his displeasure. Bearing in mind, then, what a glorious Being we have for our Judge, let us, with becoming reverence, consider,

I.      His reproof of that lukewarm Church—

Hear his testimony respecting them—

[“I know thy works, that thou art neither cold nor hot.” Doubtless there was amongst them “a form of godliness:” but they were altogether “destitute of its power.” They would so far maintain religion, as to keep up a fair character before men; but not so regard it, as to approve themselves to God. If only they “had a name to live,” it was all that they felt any concern aboutc. In all the sublimer exercises of piety they were habitually and wilfully deficient. As for delight in God, and zeal for his glory, they sought not any such attainments. They had fixed for themselves a far lower standard, which required little, if any, exertion on their part; and beyond that they had no desire to advance.]

In just accordance with this was the judgment he denounced against them—

[“Because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth.” The terms here used to express the Saviour’s indignation against them are doubtless strong, and, to our refined notions, offensive. But they declare precisely the lothing and abhorrence which such professors excite in the bosom of a holy God. In truth, if we justly viewed the sinfulness of sin, and estimated with any degree of accuracy its utter malignity, we should feel, that no terms whatever can be too strong to express its odiousness, and the abhorrence in which it must of necessity be held by God, not only when it is manifested in a way of gross excesses, but when it appears even in a way of secret defect.]

From this address to the Church of Laodicea, we shall do well to consider,

II.      The instruction which it conveys to us—

We must remember, that in every epistle we are called upon to “hear,” with self-application, “what the Spirit saith unto the Churches.”

In this reproof, then, we are distinctly taught,

  1.      That the religion of the world is hateful to God—

[The world, especially the more sober and thoughtful part of it, approves and applauds religion, when carried to a certain extent. But it is the external part of religion alone that commends itself to the unregenerate man. That which is really spiritual and heavenly, is rather to him an object of disgust. A carnal man will say, ‘Cast not off all religion: be not “cold,” and regardless of all sense of duty to your God: but, on the other hand, lay not religion too much to heart, neither be “hot” after it, as is the manner of some, who can scarcely speak or think of any thing else. Take a proper medium between these extremes, being “neither overmuch righteous,” nor “overmuch wicked.” Avoid equally what has the character of profaneness, and that excessive attention to divine things which borders on enthusiasm. Moderation is that which you must aim at; even such a moderation, as, whilst it satisfies God, will give no offence to man.’ But what says God to this? O brethren! far different from this is the standard which God approves; or, rather I should say, it is the very reverse of this. Lukewarmness is that which God abhors, yea, so abhors it, that nothing can be so offensive to the stomach of a man, as that is to him. He even declares,]

  2.      That, in some respects, it is worse than a total want of all religion—

[Beyond all doubt, morality is in itself better than immorality, and an outward respect for religion better than down-right impiety and profaneness. But still, when our Lord says, “I would thou wert cold or hot,” he must be understood to say, that, on the whole, either extreme would have been preferable to the medium they had chosen. And this is true: for,

A mere formal religion is more dishonourable to God than open irreligion; because it is understood by all the world as intimating, that such a measure of service is, in our opinion, all that God deserves, and all that he requires; and that not even the love of God, in redeeming our souls by the blood of his dear Son, merits at our hands any better return than this. The ungodly man’s life never has any such construction put upon it.

A mere formal religion, also, is more injurious to our fellow-creatures: for it says to every one who beholds us, This is the way to heaven: this is the precise path, in which, if you walk, you will attain salvation. An ungodly man’s life conveys no such sentiment to those around him. Nobody looks to him for a pattern; and therefore nobody is deceived by him: but by the formal or hypocritical professor the world are stumbled, when they see how little good is effected by religion: and weak Christians are kept back from aspiring after higher attainments.

A mere formal religion is yet further more fatal to our own souls.—A man without any religion is open to conviction; and, if convinced of sin, will gladly accept the remedy provided for him in the Gospel: whereas a lukewarm professor is satisfied with what he has attained, and will not be persuaded that he needs any further progress.

Thus you perceive that the world and God are at issue upon this point: the world approving of no religion but that which God hates; and God approving of none but that which the world abhors. God says, “It is good to be zealously affected always in a good thing.” The world, on the contrary, says, ‘Be as zealously affected in worldly pursuits as you will; but never carry your zeal into religion: in every thing that relates to God and to your souls, moderation and not zeal must direct you.’ In confirmation of this, the world says, “Seek to enter in at the strait gate,” and all will be well: but God warns us to the contrary, saying, “Strive to enter in; for many shall seek, and not be able.” In a word, the world think it better to have no religion at all, than to be wholly under its power; and God accounts it better to have none, than such as does not engage and call into activity all the powers of the soul.]

  Let me then ENTREAT you, brethren,

  1.      To examine the state of your souls before God—

[You find that these persons, who were so reproved, thought themselves “rich and increased with goods, and in need of nothing,” Beware lest ye also be led away by a similar delusion. Try yourselves, not by the world’s standard, but God’s. To what purpose will it be to be applauded by man, if God condemn? or what need you regard the judgment of man, if God approve? Look into the Scriptures, and see, Which amongst the prophets did the world approve? or which amongst the Apostles? or when did they approve even Christ himself? The zeal and piety of these were objects of offence to the world, and to none more than to the self-righteous Pharisees: and, if your religion be such as the world approves, you need no other evidence that you are yet in a state offensive to God, and fatal to your souls. God “requires the heart;” and will be satisfied with nothing less. “A divided heart” he abhorsi. See to it, then, that you give up yourselves to him without reserve; and let nothing under heaven interfere with your duty to your God.

Yet let me not be mistaken, as recommending enthusiasm. No; brethren, I would be as averse to enthusiasm as any; and would cry out against it as loudly as any. Enthusiasm consists in following some conceits of our own, without duly attending to the word of God. Against that I would guard you, with all my might. But the world condemns all vital and experimental religion as enthusiasm: and by this device they seek to justify their own supineness. Be not ye, however, kept back by them; but, in obedience to the written word, and in dependence upon divine grace, endeavour to serve your God, as God himself is serving you, “with your whole hearts, and with your whole souls.”]

  2.      To consider what your feelings will be when “The True and Faithful Witness,” the Judge of quick and dead, shall call you to his tribunal—

[Will you not then wish that you had “followed the Lord fully?” Will you not then have far different sentiments about religion, from those which the Christian world at large approve? And will it not be a matter of deep regret to you, that you feared man more than God, and obeyed man rather than God? Do but conceive what your feelings will be, when the great “Author and Governor of the universe” shall execute upon you the judgment threatened, and cast you out, with the abhorrence which his word has so emphatically declared. Remember, I pray you, it is not gross sin alone that will bring this judgment upon you: no; it is lukewarmness: yes, though ye have been ever so observant of outward duties, if your heart have not been in them, ye are not accepted of your God. To what purpose will any man run, or strive, or fight, if he do not put forth all his strength, and exert himself to the uttermost to gain the prize? So, then, must ye “be fervent in spirit, while serving the Lord,” if ever ye would “receive from him the crown of righteousness which fadeth not awaym.”]

MMDII

EPISTLE TO LAODICEA

  Rev. 3:17, 18.

Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.

ONE would imagine that a person lukewarm in the concerns of religion must, of necessity, be filled with some good measure of diffidence and fear. But the very reverse of this is found true: for experience proves that self-sufficiency and self-conceit are the invariable attendants of lukewarmness: in fact, they spring out of it naturally, as fruit from the root: for lukewarmness prevents self-examination; and a want of self-examination begets security. The lukewarm person, feeling that he has within himself a sufficiency for all that he is inclined to do, easily persuades himself that he has also a sufficiency for all that he is bound to do: and under this delusion he rests satisfied with himself, without looking out for any foreign aid. Now, this is a most fatal error; and if not removed, it will deprive us of all that Christ himself has purchased for us. That I may remove it from your minds, I will shew,

I.      What mistaken views this people had of their state before God—

“They thought that they were rich, and increased with goods, and in need of nothing”—

[This is the state of the Christian Church generally: I mean of that more respectable part of it which values itself on the avoiding of all extremes. Moral persons, who have a respect for religion, will readily enough acknowledge that they are not so good as they ought to be; but they have no conception of the vast extent of their depravity. Like persons possessed of earthly property, they feel a certain degree of self-congratulation, that they are “rich, and increased with goods, and in need of nothing.” Their wisdom is sufficient to guide them in the way to heaven. Their righteousness is sufficient to recommend them to the Divine favour. Their strength is sufficient to fulfil their duties, whenever they shall address themselves to the performance of them. This was the state of man in Paradise; and they suppose it to be so still. They are unconscious that their locks are cut; and therefore, in encountering their enemies, are under no apprehension of a defeat. It is possible, indeed, that they may not express these things in words, (though the Laodiceans scrupled not to affirm it;) but it is invariably the language of their hearts: and in proof that these are the sentiments of their hearts, we may appeal to their daily experience. See whether, under a consciousness of their great wants, they are crying to God for the relief of them: if they be not, then is it clear that they feel not the urgency of their wants, or the extent of their necessities. And if any man in the universe were to manifest the same insensibility to his earthly wants, and the same indifference about obtaining a supply of them, we should all conclude, either that he was not so poor as he professed himself to be, or that he had means of supplying his wants which were hid from us.]

But, in the midst of all this self-sufficiency, they were indeed in the most destitute condition—

[The force of the original is peculiarly strong: it marks these persons as pre-eminently to be pitied. Respecting every such deluded sinner it may be said, Here is the man most truly “wretched,” most eminently “miserable.” And, in truth, there is perhaps no other person in the universe so miserable as he. The man who lives in all manner of iniquity is doubtless a “a wretched and miserable” being: but the man who fancies himself rich in all good, whilst he is altogether destitute, is in a worse condition than he; because he holds fast his delusions, from which the other is free; and despises the remedy, which the other may, in due season, be prevailed upon to apply.

But the grounds of this assertion are here detailed: whilst he, in his own conceit, is “in need of nothing,” he is in reality “poor, and blind, and naked.” He is “poor:” for, whatever he may possess of intellectual or moral good, he has no more of spiritual good than Satan himself. He has no real love to God; no real delight in him; no real desire after him: no real wish to please and honour him. Whatever he may have which may resemble these, it is but a shadow: it has no substance; it has no root; it has no real existence: and in giving himself credit for it, he only deceives his own soul. He is also “blind.” Whatever capacity he may have in reference to earthly things, he has no “spiritual discernment:” he has no just sense of the evil of sin, of the beauty of holiness, of the blessedness of serving God. He has no idea of the loveliness of Christ, who is said to be “altogether lovely.” In a word, he sees nothing as God sees it: and because “he says that he sees,” his guilt is the deeper, and his misery the more intense. He is “naked” too, having nothing to hide his deformity from the eyes of a holy God: for “all his righteousnesses are as filthy rags.” He may, like our first parents, attempt to cover his nakedness with fig-leaves; but they will not suffice: for “the bed is shorter than he can stretch himself on, and the covering narrower than he can wrap himself in.” This is, indeed, the state of unregenerate men, especially of those who “have the form of godliness without the power.”]

But let us now fix our attention on,

II.      The counsel given them by our blessed Lord—

In our blessed Lord there is a fulness treasured up for sinful man; and he invites all to come, and receive out of it according to their necessities.

Are we poor? He offers us “gold, to enrich us”—

[What is this “gold,” but the grace of Christ; and especially the grace of faith, which unites us to him, and puts us into possession of all “his unsearchable riches?” This is gold indeed; and has, in cases without number, evinced its sterling worth, having endured the trial of the hottest furnaces which it has been in the power of man to kindle. See the long catalogue of saints recorded in the eleventh chapter to the Hebrews; see what they thought of it; and how it enriched them. Moses found it amply to compensate for the loss of “all the treasures of Egypt:” and multitudes of others found it more effectual for their advancement than all powers in the universe could have beeng. By this the poorest man is elevated to a state of honour and happiness inconceivable; even to peace with God on earth, and to all the glory and blessedness of heaven.]

Are we naked? He offers us “white raiment to cover us”—

[This raiment is the unspotted robe of “Christ’s righteousness, which shall be unto all and upon all them that believe in him.” This the Lord Jesus Christ wrought out on purpose for us, by his own obedience unto death: and every soul that is clothed with that robe is so covered, that “not a spot or blemish” can be found in him; no, not by the all-seeing eye of God himselfk. It was for this very end that the Lord Jesus Christ became incarnate and died upon the cross: “He was the end of the law for righteousness, to every one that believeth:” and every sinner in the universe, who trusts in Him, may claim him under that endearing name, “The Lord our righteousnessm.”]

Are we blind? He offers us “eye-salve, to anoint our eyes, that we may see”—

[This “eye-salve” is no other than the Holy Ghost himself, whom the Lord Jesus Christ will give to all who call upon him. It is the office of the blessed Spirit of God “to open our eyes, and to turn us from darkness unto light, and from the power of Satan unto God.” And whoever has received “the unction of that Holy One, is enabled to discern the things of the Spirit, which before he could not see; yea, he is enabled, as the Scripture expresses it, to “know and understand all things.”]

These things, indeed, he tells us to “buy of him”—

[But what have we to pay? If, indeed, we are “poor, and blind, and naked,” what can we give him in return for such invaluable blessings as are here offered us? Were it required that we should present to him any thing to merit these blessings, we might well sit down in despair. But the terms prescribed by him are exactly suited to our state: we are to “buy of him without money and without price” Not but that we are called to make some sacrifices, if we will indeed enjoy his blessings. We must give up our pride, and self-sufficiency, and self-conceit, yea, and all other “lusts, whether of the flesh or spirit,” that are hateful in his sight. In other words, we must put off the filthy rags of our own righteousness, if we would possess the unspotted robe of his righteousness; and put far from us all conceit of our own wealth and wisdom, in order to receive the full benefit of his gold and eye-salve. And who will not gladly pay this price? It is the price which the beggar pays for the alms tendered to him: he opens his mouth to ask for it, and stretches out his hands to receive it.]

And now, my brethren, I entreat you,

  1.      Be sensible of your wants—

[Whether ye be sensible of your need of these things or not, ye do really need them; and your misery is so much the greater, if ye think ye need them not. What would you yourselves think of a poor maniac who should fancy himself a king? Would you envy him his self-delusion? Just such deluded creatures are ye, whilst you are insensible to your real condition, as poor, and blind, and naked. Moreover, whilst ye continue under this delusion, there is no hope whatever of your ever receiving the blessings which Christ has so freely offered you. It was not the proud self-applauding Pharisee, but the poor self-condemning Publican, that obtained mercy of the Lord: and it is written for the admonition of all future ages, that, in like manner, “he who exalteth himself shall be abased; and he only who humbleth himself shall be exalted.”

  2.      Comply, in all things, with the counsel given you—

[Go to Christ to obtain them. Think not to find them in. any other: but say, “Lord, to whom should we go? Thou alone hast the words of eternal life.” And be willing to receive them upon his terms. Dream not of bringing to him any thing as a compensation for them, or as a warrant for your application to him. All your warrant is poverty; and your price is your sins, which you are to cast on him, to be forgiven; and to cast from you, to be mortified and subdued. And remember whose counsel this is: it is the counsel of “the Faithful and True Witness,” who knows all your necessities, and who alone can relieve them. It is the counsel of him who is called, “The Wonderful Counsellor, the Mighty God.” “Listen not then to flesh and blood,” nor suffer any one to make you hesitate one moment: but go to him with all your wants, and receive at his hands all the blessings of grace and glory.]

  3.      Enlarge your expectations to the full extent of God’s promises—

[Say not in your hearts, that this is too great, or that is too small to expect at his hands. There is no greater sin than “limiting the Holy One of Israel.” He bids you “open your mouth wide, that he may fill it:” and the more enlarged your expectations are, the more abundant will be his gifts. The fact is, that as there is not a want in you, for which there is not a suitable supply in him, so neither is there any thing in him which shall not be made over to you, if only ye will believe in him. Only come to receive out of his fulness, and he will give to you his grace, his peace, his righteousness, his glory. All shall be yours, the very instant that ye are Christ’s.” Only come to him empty, and ye shall be filled: and the more empty ye come, the more shall ye be filled, and the more will he be glorified.]

MMDIII

EPISTLE TO LAODICEA

             Rev. 3:19.

As many as I love, I rebuke and chasten: be zealous therefore, and repent.

IN the epistles to the seven Churches of Asia, there is an exceedingly rich variety of instruction, that is quite as applicable to us at this day as ever it was to the Church to whom it was first delivered. It is probable that some in Laodicea would regard the menace which was sent them in this epistle as a prelude to their utter destruction. They could not conceive that the Lord Jesus, who had threatened to “spue them out of his mouth” with the utmost indignation and abhorrence, could entertain, in reference to them, any other sentiment than that of irreversible displeasure: and thus they were tempted to sit down in utter despair. But our blessed Lord assured them, that these very menaces were expressions of his love and pledges of his favourable acceptance, if only they would comply with the directions which he here gave them. But the words I have read contain, not only a particular instruction to them but a truth of universal and unalterable importance to the Church in all ages. We here see,

I.      How the Lord Jesus Christ acts towards the objects of his love—

God not unfrequently gives to his enemies all that their hearts can desire. Are they anxious for wealth, and honour, and power, or for an increase of their families? and do they further desire a freedom from trouble, both in life and death? All this is bestowed upon them with so bountiful a hand, that they bless themselves as the happiest and most favoured of mankind. Yea, to such a degree does this often obtain, that the most eminent saints are stumbled at itb. But towards those whom he loves, he, for the most part, acts very differently: them “he rebukes and chastens.”

  1.      By the declarations of his word—

[“The word of God is quick and powerful, and sharper than any two-edged sword:” “yea, it is as a fire, and like a hammer that breaketh the rock in piecesd:” and when it comes with power to the soul, not the proudest sinner in the universe can withstand it. When but four words were written upon the wall of the room where Belshazzar was feasting, “the joints of his loins were loosed, and his knees smote one against another!” And how it wrought upon the murderers of our Lord on the day of Pentecost, you well know: for three thousand of them cried out with one voice, “Men and brethren, what shall we do?” Doubtless, the terror inspired by this is often exceedingly appalling: but yet it is sent in love, “to convince men of their sin,” and to bring them to repentance: and the deeper the wound that is inflicted by it, the greater evidence there is that God has sent it in love to the soul — — —]

  2.      By the dispensations of his providence—

[It often happens, that men withstand the word of God, till they are visited with some afflictive providence: and not unfrequently repeated strokes of the rod are necessary, before they will hear and receive instruction from it. And these dispensations are thought by many to be tokens of God’s wrath. But, indeed, they are rather indications of his love: they are paternal chastisements, sent for our profit, that we may be humbled by them, and quickened, and “made partakers of his holiness.” It was for this end that many of the Corinthian Church were visited with pains and sickness: “they were chastened of the Lord, that they might not be condemned with the worldh.” And how beneficially these afflictions operate, may be seen in Ephraim of old: “Surely I have heard Ephraim bemoaning himself thus: Thou hast chastised me; and I was chastised as a bullock unaccustomed to the yoke. Turn thou me, and I shall be turned: for thou art the Lord my God. Surely after that I was turned, I repented; and after that I was instructed, I smote upon my thigh: I was ashamed, yea, even confounded, because I did bear the reproach of my youth.” God then adds, “Is not Ephraim my dear sonk?” Had God felt no regard for Ephraim, he would have said, “Why should ye be stricken any more? Ye will revolt more and more:” but, feeling towards him the affections of a Father, he says rather, “I will correct thee in measure, and will not leave thee altogether unpunished.”]

This truth established, we may see,

II.      How they in return should demean themselves towards him—

Two things in particular were blamed in the Laodicean Church, namely, lukewarmness and self-sufficiency: and against these especially he directs them to strive, by the daily exercise of zeal and penitence. The same direction is proper for all whom he has chosen in Christ Jesus to be the objects of his love:

  1.      Be zealous—

[It is not sufficient to perform a mere round of duties, and to abstain from gross sins. Religion is every thing, or it is nothing: it requires all the powers of the soul: and, if any of our faculties be alienated from God, or exercised only in a lukewarm way, the service, whatever it may be, will not be accepted. “In every good thing we should be zealously affected;” and “be fervent in spirit, when we serve the Lordo.” It was thus that Phinehas, and Elijahq, and Paul, and all the saints, served God in the days of old. As for our blessed Lord “the zeal of God’s house even consumed him.” And we also ought to be “a peculiar people, zealous of good workst.” Nor must it be in one thing only that we are to display our zeal. It is possible enough that in one particular line we may exert ourselves with the greatest ardour; and yet be far from having our hearts right with God. We must “have respect to all God’s commandments,” and serve him “without partiality, and without hypocrisy.” In public and in private we must be alike earnest in all our duties: and under “the constraining influence of the love of Christ, we must live altogether unto Him who died for us, and rose again.”]

  2.      Repent—

[This is necessary for every child of man. There is no one so pure, but that he may increase in purity; nor so holy, but that he may grow in holiness; nor so heavenly, but that he may be more entirely devoted to his God. Of lukewarmness especially, and of the entire habit of mind connected with it, it becomes us to repent. Indeed, whatever be the sin that more easily besets us, that we should search out with peculiar care, and for that should we in an especial manner humble ourselves before God. Every day of our lives we should “be sowing in tears, if we would reap in joy.” It is not the person who occasionally feels some remorse, but “he who goes on his way weeping, bearing a precious seed-basket, and scattering this seed from it every step he takes; he it is that shall doubtless come again with rejoicing, bringing his sheaves with him.”]

This subject clearly teaches us,

  1.      What to do under the prevailing influence of corruption—

Pray to God that he would chastise you with scourges or scorpions, rather than suffer you to continue under the power of sin: and if God see fit to put you into the furnace, be more anxious to obtain the sanctifying benefits of the affliction, than to have it removed — — —]

  2.      What to do under the Divine rebukes—

[Receive them as the chastisements of a father, “neither despising them, nor fainting under them:” and take occasion from them to “humble yourselves under His mighty hand.” Whatever be your sufferings, remember that they are far “less than your iniquities deserve.” By these God designs to “purge away your iniquities:” and, if they are attended with this effect, you will have reason to adore him for them, more than for any exemption from trouble that could possibly be vouchsafed unto you: for so, at least, speaks an inspired Apostle: “Blessed is the man that endureth temptation: for, when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him.”]

MMDIV

EPISTLE TO LAODICEA

  Rev. 3:20.

Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me.

OUR blessed Lord, in his sermon on the mount, says, “Ask, and ye shall have; seek, and ye shall find; knock, and it shall be opened unto you.” Now this is exactly what we might expect of a gracious God, and more especially of an all-merciful Redeemer. But who would ever imagine that this process should be inverted; and that, instead of a sinner knocking at the door of heaven in fervent supplications, the Son of God himself should come and knock at the door of his heart, soliciting admittance there? Yet this is the representation given us in my text: so infinitely are “God’s ways higher than our ways, and his thoughts than our thoughts.” Let us contemplate this mystery: let us consider,

I.      The marvellous condescension of the Lord Jesus Christ towards our sinful race—

The hearts of men are shut and barred against him—

[“The strong man armed,” even Satan, occupies the souls of men as his palace, and fills them with all manner of evil; and by his great power “he keeps them in peace,” unconscious of their subjection to him, and altogether satisfied with their bondage. When the Lord Jesus Christ comes to seek admission there, every possible resistance is made to him. The lusts, which have taken possession of them, bar the door against him. Prejudice and unbelief determine them to obstruct his entrance; whilst the world, and all its lusts, maintain their post, with a steadfastness that bids defiance to every effort, save that which is omnipotent — — —]

But he “stands at the door, and knocks”—

[He comes to men in his word, and demands that they yield themselves up to him — — — He comes also by the secret energy of his Spirit; and warns men of their danger, if they persist in their rebellion against him — — — He comes also by his providence, to awaken them by terrors, or soften them by afflictions, if by any means he may prevail upon them to open to him — — — Year after year does he “stand,” “waiting to be gracious to them,” and importuning them by every kind of argument to admit him. Of Israel it is said, that “forty years he suffered their manners in the Wilderness.” And many are the years that he has borne with us. The generality he finds so fast asleep, that not all the thunders of his law can waken them. Some are just roused from their slumbers: but, averse to receive him, they begin to put him off with frivolous excuses. Their language is like that of the Church of old; “I sleep, but my heart waketh: it is the voice of my Beloved that knocketh, saying, Open to me, my sister, my love, my dove, my undefiled: for my head is filled with dew, and my locks with the drops of the night. But I have put off my coat; how shall I put it on? I have washed my feet; how shall I defile them?” Still, however, does he continue knocking with invincible patience: so true is that saying of the prophet, “All the day long I have stretched forth my hands unto a disobedient and gainsaying people.”]

What marvellous condescension is this!

[If we were to stand for any length of time imploring mercy from God, and were left without any answer of peace, it were nothing but what our sins have justly merited; nor could we have the smallest reason to complain. But that the Lord Jesus Christ should sue in vain for admission into our hearts, appears incredible; or, at all events, we might expect him, after the first refusal of his overtures, to say, “They are joined to idols; let them alone:” “My Spirit shall strive with them no more;” from henceforth I “give them over to their own heart’s lusts, to follow their own imaginations, till they have “filled up the measure of their iniquities,” and “wrath shall come upon them to the uttermost.” But, “behold!” yes, well may it be said “Behold;” for His condescension exceeds belief. Do but reflect, who it is that thus waits upon us: it is the Creator, importuning his guilty and rebellious creatures: it is the Judge, following the criminal with entreaties to accept of pardon, and to let his sentence of condemnation be reversed: it is the self-sufficient God, who would be equally happy and glorious if every child of man were left to perish like the fallen angels, that labours thus to ingratiate himself with the vilest of mankind, if by any means he may prevail on some of them to accept at his hands all the blessings both of grace and glory. Say, I pray you, Is not this a condescension, that surpasses all the powers of language to express, or of imagination adequately to conceive?]

But this subject will appear more fully in its true light, if we consider,

II.      The mercies which he desires to impart unto them—

These are expressed under a familiar and most significant metaphor—

[The metaphor of a guest is not uncommon in the Holy Scriptures. Our Lord said to his Disciples, “If a man love me, he will keep my words: and my Father will love him; and we will come unto him, and make our abode with him.” And this shall be realized, in the most endearing manner, to all who open to him: “He will come in to them, and sup with them, and they with him.” We cannot conceive of any act of friendship that is not comprehended under this term. But how shall I convey any adequate idea of its import? What sweet manifestations of his love will he impart to the soul, and what rich communications of his grace! Who can fully explain that declaration of the Apostle, “Truly our fellowship is with the Father, and with his Son, Jesus Christ?” We may think of all the familiarities and endearments that ever were enjoyed, even among the most attached friends or relatives, and they will fall infinitely short of that blessedness which he will impart to the believing soul. When he comes in to sup with us, he will, if I may so say, bring his own provision along with him. What “exceeding great and precious promises” will he set before us, for our support! What tastes of his love will he give us, when he shall “shed it abroad in our hearts by the Holy Ghost?” And what foretastes also of his glory will he communicate, when he bids us to drink of the cup of his salvation!]

Nor is there a person under heaven excluded from this benefit—

[His own word is, “If any man hear.” It matters not how unworthy any man may be: if he had all the sins of Manasseh himself upon his soul, the mercy here proffered should be imparted to him. We are told of Manasseh, that he filled Jerusalem itself with the blood of innocents, and made the people worse than the heathen whom the Lord had destroyed before them: yet, when he humbled himself, God heard his supplication, and made himself known to him under the endearing character of Israel’s God. We may be sure, therefore, that no person under heaven shall be excluded from a participation of the grace that is here so freely offered. All that is required of any man is, to “hear the Saviour’s voice, and open to him.” O that this were duly considered by us all! Brethren, you are not called upon to merit any thing at the Saviour’s hands, but only to receive thankfully what he so freely offers. Only be sensible that you have hitherto excluded him from your hearts, whilst you have given a ready reception to the basest lusts; be sensible, I say, of this, and now open your hearts to him, and all the blessings of salvation shall be yours, for your present comfort, and for your everlasting possession.]

  ADDRESS—

  1.      Those who are yet strangers to the Saviour’s love—

[The generality of men who call themselves Christians would quite revolt at the expression in my text, and at all the wonders of love contained in it. But, brethren, wherefore is it thus with you? Is it because there is no truth in these representations? or because ye have never yet sought to experience them in your souls — — — Would ye but now open your hearts to him, verily, there is not one amongst you of whom it should not be said, that “Christ is gone to be a guest with a man that is a sinner.” But if ye refuse his entreaties now, the time will come, when ye shall cry to him, but not be heardi.]

  2.      Those who have had some experience of it in their souls—

[Be not satisfied with any measure of intercourse that you have yet enjoyed with your Lord and Saviour. Ye cannot expect, with Paul, to be caught up into the third heavens: but ye may expect from the Saviour such an abundance of grace and mercy and peace as shall be a foretaste of heaven itself. Only cast out, with increasing zeal and diligence, the lusts that have occupied your heart, sweeping from every corner of it “the old leaven, that ye may be a new lump,” and your feasts with the Saviour here shall be only a prelude to that richer feast which you shall enjoy above: for all with whom he has supped on earth shall “sit down with him at the marriage-supper of the Lamb in heaven” for evermore.]

MMDV

THE VICTOR’S REWARD

  Rev. 3:21.

To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.

WE have seen at the close of every epistle a promise to him that overcometh. In truth, we all need encouragement in our warfare. It is the hope of profit or of honour that produces industry among all classes of the community: it prompts the philosopher to consume the midnight oil in study; the merchant to risk his property on the tempestuous ocean; and the soldier to brave the dangers and fatigues of war. The same principle may well be extended also to spiritual concerns, and animate the Christian in the pursuits of religion. His reward indeed is infinitely greater than any which this world can afford, and may therefore justly stimulate him to the most indefatigable exertions. The utmost that the labours of man can attain on earth, is, a royal title, and a temporal kingdom; but the Christian victor has a crown of glory laid up for him, and a participation of that very kingdom, which is possessed by Christ himself. The Judge of quick and dead pledges himself to bestow this reward on all his faithful followers. His words lead us to consider,

I.      The Christian’s character—

Every Christian is by profession a soldier; he has enlisted under the banners of Christ; and fights till he has vanquished all the enemies of his soul—

The world is not able to detain him in bondage—

[As for the pleasures of the world, they have no charms for any person who knows the value of his own soul. It requires scarcely any more self-denial to renounce them, than for a philosopher to put away the toys of childhood. A regard for its honours is not so easily overcome. The Christian would gladly at first retain his reputation among his former acquaintance; and sometimes perhaps makes undue sacrifices rather than forfeit his good name: but when he finds how impossible it is to be faithful unto God without incurring the censure of the ungodly, he learns at last to bear “the reproach of Christ,” and to “rejoice that he is counted worthy to suffer shame for his sake.” The interests of the world still subject him to many and strong temptations, even after that he has both done and suffered much for Christ; but when he has weighed both the world and his own soul in the balance of the sanctuary, he determines to forego every interest rather than endanger his eternal salvation. Thus he evinces that “he is born of God by overcoming the world.”]

The flesh also gradually loses its ascendency over him—

[Our inbred corruption is a more powerful enemy than the world, inasmuch as it is nearer to us, and ever with us. But the Christian maintains a conflict with it. He never is so perfect in this world but that he still carries about with him “a body of sin and death.” “The flesh lusts against the Spirit” to the latest hour of his life; but if any unhallowed appetite arise, he resists it to the uttermost, and will in no wise yield to its solicitations: or if it betray him into any unworthy conduct, he will mourn over it, and cry to God for grace and strength to resist it; and will never be at peace, till it is utterly mortified and subdued. A man’s besetting sin is that which will, for the most part, give him most trouble to the end of his days. Thus “through the Spirit he mortifies the deeds of the body,” and “crucifies the flesh with its affections and lusts.” True, crucifixion is a lingering death: but still he has nailed his besetting sin to the cross: and it shall never regain its power, though it will still continue to pour forth its venom against Christ to the latest hour of our lives.]

Nor can the devil with all his hosts prevail against him—

[Satan is yet a greater adversary to the Christian than even flesh and blood; but the good soldier will not turn his back. He “girds on the whole armour of God,” and “goes forth in the strength of the Lord God.” Satan, like Pharaoh, (of whom he was the perfect archetype) casts every impediment in his way, and multiplies his thoughts of this world, to divert his attention from a better. When he cannot prevail to keep the Christian from the path of duty, he will endeavour, like that hardened monarch, to limit him in the prosecution of ite. When that fails, he will contrive, if possible, to lead him astray, and to fix his attention on controversy, or politics, or something of inferior concern. When that will not succeed, he will labour either to “puff him up with pride, and thus bring him into the condemnation of the devil;” or to cast him down with despondency, and thus cause him to desist from his purpose. But the Christian repels all his fiery darts, “resists him manfully till he makes him flee,” and finally “bruises him under his feet” as a vanquished enemy. This accords with the description given by St. John, “Young men, ye have overcome the wicked one.”]

After having successfully maintained his conflicts, the Christian receives,

II.      His reward—

As a view of the recompence that awaits us cannot fail of animating us in our warfare, it will be proper to contemplate it with care—

Our Lord declares it in terms the most glorious that can be conceived: “The Christian shall reign with him”—

[Christ is seated in heaven on a throne of glory: but he does not occupy that throne alone; he admits his victorious followers to a participation of it. Nothing less than this is deemed a sufficient reward for them. It were an unspeakably great reward, if we were only permitted to behold him upon his throne; but he assures us that we shall be exalted to sit thereon together with him, and thus to share both his honour and felicity. Such honour have all his saints; and he, as the arbiter of life and death, pledges his word, that he himself will bestow this reward upon them. How blessed then must they be! how poor a recompence would earthly kingdoms be in comparison of this!]

But the comparison which he here institutes, alone can put the promise in its true light—

[Christ was once conflicting with his enemies, just as we are; but he overcame them upon the cross, triumphed over them in his resurrection, and led them captive in his ascension; and is now set down at the right hand of the Majesty on high. Let us view him then on his Father’s throne, and we shall see what glory is reserved for us. Like him, we shall rest from our labours: never harassed either by sin or sorrow any more. We shall dwell in the immediate presence of him whom we love; no longer viewing him at a distance, by the eye of faith, through the medium of the word; but beholding him face to face, seeing him as we are seen, and “knowing him as we are known.” We shall moreover receive all the happiness of which our natures are capable. He who was once a man of sorrows, and acquainted with grief as his constant companion, now enjoys both in body and soul all the blessedness of the Godhead. In this we shall resemble him as far as any thing finite can resemble what is infinite. Our capacities of happiness will be enlarged beyond our highest conceptions, and every one will be as blessed as his capacity will admit of. Nor is Christ’s exaltation merely a pattern of ours. He is our forerunner; and the exaltation of the Head is a pledge and earnest that all the members shall in due time be glorified together with him.]

  APPLICATION—

[If such be the felicity of all Christian soldiers, who will not enlist under the banners of Jesus? Who will not join himself to the Captain of our salvation, and give up his name to be enrolled among “the worthies of our David?” Let all of you, my brethren, flock to his standard, “like doves to their windows.” Gird on your spiritual armour, and go forth to the fight. You have a Commander who can not only lead you and direct you in the battle, but can shield your heads, and heal your wounds, and strengthen your arms, and ensure you the victory. Soldiers, “quit yourselves like men; be strong.” “Fight the good fight of faith,” and trust in him for a successful issue of your conflicts. It is but a little time that you shall have to engage; and though you go forth only with a sling and a stone, Goliath shall fall before you. Only go forth in dependence upon your God, and you have nothing to fear. But O what have you not to hope for? What blessed triumphs! What glorious spoils! What everlasting shouts of victory! Look at those who have gone before you in the combat; see them on their thrones, crowned with crowns of righteousness, and shouting with shouts of triumph. Soon, very soon, shall you be numbered amongst them. Let none of you then turn your backs. “If any man turn back,” says God, “my soul shall have no pleasure in him.” Fight on a little longer, and you shall not only be conquerors, but “more than conquerors.” The completest victories that an earthly hero can gain, will afford him matter for weeping as well as for joy. But your victories shall be unalloyed with sorrow, and crowned with everlasting gladness. “War then a good warfare,” and fight till you overcome. So shall you receive your promised recompence, and reign with your God for ever and ever.]

MMDVI

THE VOICE OF GOD TO HIS CHURCH AND PEOPLE

             Rev. 3:22.

He that hath an ear, let him hear what the Spirit saith unto the Churches.

PERHAPS there is not another expression in the whole Scriptures which occurs so frequently as this. Our blessed Lord, in the days of his flesh, used it very often at the close of his parables: and here, at the close of every one of the epistles to the seven Churches of Asia, did he repeat it. Surely this marks its peculiar importance: and, to impress it upon all your minds, I will,

I.      Make some general observations arising out of it—

The first thing which strikes us, on reading these words, is, that there must be many who have no ear to hear the word of God—

[This is an awful truth. Whilst there are some who “will not endure sound doctrine,” there are multitudes who hear it without being at all affected with it. They even approve of it; but still never receive it truly into their hearts. On subjects connected with their temporal welfare they would feel an interest; but on these, which relate to eternity, they are unmoved: they are satisfied with hearing them; and when they have given them a respectful hearing, they think they have done their duty in relation to them: “they have ears, and hear not; they have eyes, and see not; they have hearts, but understand not:” and, during the course of a long life, they either gain but very little insight into the great mystery of the Gospel, or acknowledge it as a mere theory, without any practical effect upon their souls.]

The next thing which forces itself upon our notice is, that the things spoken to the primitive Churches, so far as we are in similar circumstances with them, demand precisely the same attention from us that they did from them—

[I will grant, that, so far as the Scriptures applied solely to the particular circumstances of this or that particular Church, so far they are applicable to us only in their general tendency, or under circumstances similar to theirs. But the great mass of the inspired volume related to men as sinners, who needed mercy from God, and were bound to devote themselves altogether to God: and, consequently, it is applicable to mankind in all places, and in all ages. Many, if a passage of Scripture be urged on their attention, will say, that it was proper for the apostolic age, but inapplicable to us at this time. But men’s duty to God is the same now as ever it was; and the way of acceptance with God is the same as ever: and therefore this objection is altogether futile, and unworthy of any serious notice. We are not to expect a new Revelation, suited to our circumstances: on the contrary, we are enjoined, at the peril of our souls, neither to add to, nor to take from, the Revelation already given: and the command given, that every one who has an ear should hear what the Spirit has said to the Churches, shews, that not only were Christians then living to pay attention to what was spoken to their own individual Church, but that Christians, at every period of the world, should hear and obey what was spoken to the Churches generally.]

The last thing which I shall mention, as offering itself to our notice from the words before us, is, that we can never hope to be benefited by the word we hear, unless we receive it as from God, and as dictated by inspiration from the Holy Spirit—

[It is “the Spirit of the living God that speaketh to the Churches:” and his authority must be regarded in every part of the written word, and in all that is delivered agreeably to it by those who minister in the name of God. The hearers of the Gospel are too apt to look at man; and to exalt Paul, or Apollos, or Cephas, in their estimation, one above another, on account of some peculiarity in their ministrations; forgetting, that, “whoever plants or waters, it is God alone who gives the increase.” Provided it be really agreeable to the standard of truth, the word, by whomsoever delivered, should “be received, not as the word of man, but, as it is indeed, the word of God.” And if, in attending on the ordinances, this were habitually kept in view, there can be no doubt but that the lighting down of God’s arm would be more visible amongst us, and that the Holy Ghost would accompany it with far greater power to the souls of men.]

After these brief remarks, arising out of the words of my text, I will,

II.      Draw your attention to one or two things in particular, that are contained in the foregoing epistles—

The epistles to the seven Churches contain a great variety of matter, applicable to the existing state of each. In that to Laodicea, there is unqualified reprehension; in those to Smyrna and Philadelphia, unqualified applause; in the others, a mixture both of praise and blame. To enter into the peculiarities of those epistles would be altogether foreign to my present purpose. It is my intention to notice only the things which are spoken indiscriminately to all: and these are two:

  1.      “I know thy works”—

[This “the Spirit spake” to every one of them, without exception: and therefore we may consider it as spoken to the Church of God in all ages. And a most solemn truth it is. Almighty God inspects the ways of every child of man. He knows what we do in our unregenerate state: he knows also what we do after we become followers of the Lord Jesus. He discerns infallibly the precise quality of all our actions; how far they accord with the written word; from what principles they flow; for what ends they are performed. He discerns also the measure of them, how far they correspond with the professions we make, the obligations we acknowledge, the advantages we enjoy. He sees every thing which enters into the composition of them; how much of what is pure, and how much of what is selfish and impure. In a word, he “weigheth,” not our actions only, but “our spirits;” and according to his estimate of them will he judge us in the last day. He will not form his judgment, in any respect, from the esteem in which we are held by our fellow-men, or from the opinion which we have formed of ourselves: he will weigh us in the unerring balance of his sanctuary, and will “judge righteous judgment” respecting every individual of mankind.]

  2.      “To him that overcometh will I give”—

[This also is repeated to every Church. And it is of infinite importance to every child of man. Every saint has a conflict to maintain, against the world, the flesh, and the devil: and he must not only fight a good fight against them, but must continue to do so, even to the end. As, in a race, it is not he who “runs well for a season,” but he who finishes his course well, that wins the prize; so it is not he who wars a good warfare for a time, but he who endures to the end, that will be crowned with victory. There is to be no enemy to which we are to yield; nor any period when we are at liberty to take our ease. We are never to be weary of well-doing, never to sink under any discouragement, never to turn our back even for a moment. We must act as good soldiers of Jesus Christ, and fight under his banner to the latest hour of our lives: and then may we be assured that victory, yea, and the rewards of victory too, shall be ours. “To him that overcometh,” saith our Lord, “will I give to sit down with me upon my throne; even as I also overcame, and am set down with my Father upon his throne.”]

That these hints may produce their proper effect, I will,

III.      Point out the special ends to be answered by bringing them to your remembrance—

Certainly I would wish them to be improved,

  1.      For your humiliation—

[I will suppose, that, like the members of all the different Churches, you profess to be faithful followers of Christ. I will also suppose that, in a good measure, you adorn your holy profession. Yet, when you remember what the heart-searching God has said, “I know thy works;” which of you has not reason to hang down his head with shame and confusion of face? If it were but a man, who had been privy to all the workings of our hearts since first we professed to serve God, we should not feel altogether easy in his presence: for though, by reason of his own imperfections, we might expect some allowances to be made in our behalf, yet the consciousness of what we were in his eyes would humble us even in our own, and would tend greatly to stop our mouths before him. Should we not, then, put our hands on our mouths, and our mouths in the dust, before God, under the consciousness of our extreme unworthiness in his sight? Let us individually apply to ourselves that solemn admonition, “I know THY works.” It is addressed to us individually, as much as if we were the only individual upon earth: and God has noticed us as particularly as if there had been no other person in the universe for him to notice. I pray you, brethren, bear this in mind; and learn to walk softly before God, all the days of your life.]

  2.      For your warning—

[When it is said, “To him that overcometh, will I give,” it is evidently implied, that on this description of persons exclusively will any reward be conferred. Should not this, then, operate as a solemn warning to us? When any temptation presents itself to our minds, should we not consider, what will be the effect, the ultimate and everlasting effect, of our compliance with it? Should we not balance against each other, the gratifications of sense against the joys of heaven, the sufferings of sense against the pains of hell, the transitoriness of time against the duration of eternity? When persons, calling themselves our friends, would dissuade us from an entire surrender of ourselves to God, should we not bethink ourselves what they can do for us hereafter, or what recompence they can make us for the loss of heaven? Let this, then, operate on our minds, with all the weight that it deserves; and let us never forget the admonition given here to every child of man, “To him that overcometh, and to him exclusively, will I give any portion in the realms of bliss.”]

  3.      For your encouragement—

[See the rewards held forth to all the different Churches; and then say, whether you want encouragement to persevere? And remember who it is that says, “I will give.” It is no other than the Lord Jesus Christ, the Judge of quick and dead. The world, it is true, makes promises also: but what can it give? If it could give you kingdoms, they were but a poor possession, which you must relinquish in a little time. And as for the mere gratifications of sense, your past experience will tell you how empty and vanishing they are. But, when Almighty God promises to you the glory and blessedness of heaven, that may well allure you; for that shall live for ever; and you shall live for ever to enjoy it. “Have respect then, my brethren, even as Moses had, to the recompence of the reward,” and “hold fast the rejoicing of your hope steadfast unto the end:” and doubt not but that, in due season, there shall be given you “a crown of righteousness and glory that fadeth not away.”]

MMDVII

THE BOOK WITH SEVEN SEALS OPENED BY JESUS CHRIST

  Rev. 5:6–10.

And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth. And he come and took the book out of the right hand of him that sat upon the throne. And when he had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints. And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation; and hast made us unto our God kings and priests: and we shall reign on the earth.

THE doctrine of the Divinity of our Lord Jesus Christ is that which sheds the brightest lustre over our most holy religion. It is his Deity which alone gives virtue to his sacrifice, and renders it a sufficient propitiation for the sins of the whole world. There are indeed many, who, whilst they profess a regard for Christianity, would rob it of its chief stay and support; and, to effect their object, will mutilate the very Scriptures themselves, and cut out of the sacred volume what they find themselves unable to controvert or distort. But, methinks, if we were to grant for a moment that the saints on earth may have erred in giving to Jesus the same glory as they give unto the Father, (though their obligation to do so is, in my apprehension, as clear as the sun at noon-day,) have they also erred in heaven? Are the glorified saints around the throne of God under a mistake? It is undeniable that they are worshipping the Lord Jesus precisely as they worship the Father. Consult the chapter which precedes my text. There we are informed, that “the four beasts (the four living creatures) rest not day and night, saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come. And when those beasts give glory and honour and thanks to him that sat on the throne, who liveth for ever and ever, the four and twenty elders fall down before him that sat on the throne, and worship him that liveth for ever and ever; and cast their crowns before the throne, saying, Thou art worthy, O Lord, to receive glory and honour and power; for thou hast created all things, and for thy pleasure they are, and were created.” No one, I suppose, will doubt, but that in that passage worship is given to Jehovah the Creator of all things, and as the one supreme God. Now compare the words of our text, and there you will find the same persons (the four beasts and four and twenty elders) with the very same posture (that of utter prostration) in precisely similar language adoring the Lord Jesus Christ as their Redeemer; and all the angels in heaven confirming this act of theirs in terms the most exalted that could possibly be used, and uniting both the Father and the Son in one song of praise, saying, “Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing: therefore, Blessing, and honour, and glory, and power be unto Him that sitteth upon the throne, and unto the Lamb for ever and ever.”

In opening to you this song of the redeemed, I shall bring before you,

I.      The occasion of it—

This is particularly adverted to in our text—

[There was “in the hand of Him who sat upon the throne a book written both within and without, and sealed with seven seals.” To conceive of this book aright, we must bear in mind, that it was a volume, rolled up, and consisting of seven parts, each rolled within another, and having a distinct seal affixed to it, so that the contents of one only could be known at a time, the opening of the first making a way for the second, and the second for the third, and so on in succession throughout the whole. But to open the book, and loose the seals thereof, was beyond the power of any created being: there was “not one found worthy of this honour in heaven, or in earth, or under the earthc.” On this account, the Apostle tells us, “he wept much.” He had no doubt but the contents of that book were of infinite importance to the Church and to the world, because it contained a record of God’s secret purposes respecting both the one and the other to the end of time; and it was not from the disappointment of an idle curiosity that he wept, but from an apprehension that God would be less glorified by the concealment of his purposes than by a revelation of them to his Church.

To his great joy, however, One was found, who was “worthy to open this book,” even the Lord Jesus Christ, who was here characterized as “The Lion of the tribe of Judah, and as the Boot of David.” Under the former character, the Messiah had been revealed to Jacob; and under the latter, to David, as David’s Lorde. But it was under a new character that he prevailed to open the book, even as “a Lamb that had been slain,” even as that Lamb of God, that having offered himself a sacrifice for the sins of men, yet bears upon his person the marks of all the cruelties and indignities that he suffered upon the cross. Yet, though bearing these marks of his humiliation, he is represented as “having seven horns, and seven eyes,” even all perfection of power and of wisdom also, of which there is none in the whole universe, that does not emanate from him: for from him proceeds the Holy Spirit, in all his diversified influences and operations, to the utmost ends of the earth.

This glorious Person “went to him that sat upon the throne; and took the book out of his hand,” in order to loose the seals thereof, and to open its contents: and immediately the living creatures and the elders burst forth into the song of praise. What occasion this circumstance afforded them for their song, will be more profitably noticed under a distinct head, after we have considered, as we now proceed to do,]

II.      The song itself—

Of the living creatures and the elders, we are told, that “every one of them had harps, and golden vials full of odours, which are the prayers of saints.” There is here, beyond a doubt, a reference to the temple service. In the temple-worship harps were used in blessing and praising God: and, “when the priests went into the sanctuary to burn incense, all the people continued praying withouth.” Thus these worshippers, being all, as we shall see presently, made priests unto God, they had in their hands censers full of incense, through the odours of which “the prayers of the saints” ascended up with acceptance before God. Not that the glorified spirits are mediators between God and us: no, “there is but one Mediator between God and man, the Man Christ Jesus;” but, as the efficacy of his intercession was typified by the incense offered by the priests, so was it further intimated in this vision, where all were executing, as it were, the priestly office, which in this very song they claimed as pertaining to them.

In the song which they sang, and which was “a new song,” they celebrated the praises of that adorable Lamb, and gave him thanks for,

  1.      The work of redemption as wrought out by him—

[Here all, without exception, to whatever nation, or kindred, or tongue, or people they belonged, traced their reconciliation with God to one common source, the atoning blood of Christ. Not one of them all presumed to claim a share in that glorious work, or to ascribe any part of it to his own strength or goodness: there was but one song amongst them all; all acknowledged equally, that they had once been slaves of sin and Satan; all confessed their obligations to Christ, for interposing for them; all referred to his blood as the price paid for their redemption; and all with one consent joined in saying, “Thou hast redeemed us to God by thy blood.”

Greatly were it to be wished that all self-justifying Pharisees would learn of them; and that those who look for acceptance, either in whole or in part, through any works of their own, would fix in their minds what song they will sing, if ever they shall be admitted to the realms of bliss. That they will not be able to join with those who are already before the throne, is evident; for not any share of the glory do they arrogate to themselves; they ascribe it all to Him who bought them with his blood: and be it known to you, that not one soul shall ever be joined to that blessed assembly, who is not like-minded with them, and has not learned already to give the entire and undivided honour of his salvation to “the Lamb that was slain.”]

  2.      The benefits of redemption as experienced by themselves—

[Wonderful was the honour to which they were exalted, all being “kings and priests unto God;” “kings” to exercise dominion over all the enemies of their salvation: and “priests,” to offer spiritual sacrifices before him for ever and ever.

To a yet further extension of their privileges also they express themselves as looking forward, when they add, “And we shall reign on the earth.” Some have thought, that, in the Millennium, the saints will come down from heaven, and reign on earth a thousand years. But I rather understand the expressions which refer to that period, as importing, not that the departed saints will actually rise from the dead, and reign on earth, but that, so universal will be the reign of piety at that period, that it will appear as if all the departed saints had risen to dwell on earth. This is certain, that the day is coming, when “the saints shall take the kingdom,” and piety shall reign as triumphantly on the face of the globe, as hitherto impiety has reigned: and, in the prospect of this, the saints in glory may well rejoice, and consider themselves as participating in the blest event!

And all these benefits, both to themselves and to the world at large, they trace to the death of Christ as the one procuring cause: “Thou wast slain,” and hast brought us thereby into this happy state. To the same blessed source also must we trace all our privileges, and all our hopes: tasting redeeming love in all, and giving the glory of them all to “the Lamb that was slain.”]

But, as it does not at first sight appear how this song could arise from the occasion that called it forth, I shall proceed to mark,

III.      The connexion between the two—

Recall to mind what the occasion was. The book which was sealed with seven seals contained all the purposes of God towards his Church and people for ever and ever. And none but the Redeemer himself was found worthy to open it. But, when he took it into his hand with a view to open it, then all the redeemed burst forth into this song of praise; expressly founding their acknowledgments on this as their proper ground. Now this they might well do; because,

  1.      The events themselves recorded in that book, all arise out of his work of redemption—

[Had not the Lord Jesus Christ given himself a sacrifice for the sins of men, there would have been no difference between our fallen race and the fallen angels: all having alike transgressed, they would all have paid the penalty of transgression, and been consigned over, the one as well as the other, to irremediable and everlasting misery. But the Lord Jesus Christ having purchased to himself a peculiar people, the purposes of God respecting them are infinitely diversified, every one of them being destined to experience trials and deliverances peculiar to himself, in order to fit him for that precise measure of glory ordained for him from all eternity. Who then should open this book but He from whom it has derived its existence, and to whom all the blessings contained in it must be traced as their proper source?]

  2.      They will all issue in the felicity of his redeemed—

[Much indeed is spoken in that book respecting the persecutions of the saints, all of whom are said to come out of great tribulation: and can it be said that such dispensations minister to their happiness? I answer, yes; even in this present life, the trials to which they are subjected by their enemies, work for their good, inasmuch as they tend to the perfecting of their graces, and lead to a more abundant supply of heavenly consolations. And, in the world to come, the weight of glory assigned to each, is proportioned to what every individual sustained for his Lord, and to the fidelity with which he executed his Lord’s commands. The book, like the cloud at the Red Sea, was dark on the one side, even darkness itself; whilst on the other side it was luminous as the noon-day sun: and in both respects it subserved the interests of Israel: so, whether the dispensations contained in that book be dark or light, they shall all tend to the security of the saints, and the completion of the deliverance ordained for them.]

  3.      They will all reflect glory on him as the Redeemer—

[We may easily conceive of this as far as the mercies are concerned: but is it true also of the judgments? Can we imagine, that the calamities inflicted on his enemies on earth, and the infinitely heavier judgments executed on them in hell, shall bring glory to the Redeemer? Look into the book of the Revelations, and you will find, that the condemnation of the wicked, no less than the salvation of the righteous, is an occasion of triumph to the hosts of heaven, and calls forth the devoutest acknowledgments and hallelujahs to Almighty God — — —

Here then the acknowledged right of “the Lamb” to open the book, and the acclamations of his redeemed on seeing him undertake to open it, stand in the closest connexion with each other, and form one great subject, worthy of our devoutest attention.]

This book of the Church’s destinies, though opened as to the seals, is yet but very indistinctly seen by any: nor will it be fully known, till the events contained in it are fulfilled.

But,

  1.      Are there not some amongst us to whom the whole of revelation is yet “a sealed book?”

[It is to be feared that, notwithstanding all our advantages for knowing the great truths of revelation, they are yet but very imperfectly understood by the generality. Take the work of redemption, and interrogate the great mass of Christians respecting it, and you will find, that the grossest errors obtain in relation to it. The freeness, the fulness, the excellency of the Gospel salvation are but very imperfectly seen, and very unworthily appreciated. Dear brethren, if John “wept much,” because he could not gain an insight into the book of God’s decrees, what reason have many of you to weep, yea, to weep even floods of tears, on account of your ignorance of the Gospel of Christ, of that which “he that runs may read,” and of that on which your everlasting salvation depends. O, look to the Lamb of God to open it to you; and cease not to weep and pray, till he has revealed to you the glorious mysteries contained in it — — —]

  2.      Are there not, however, others to whom its blessed truths have been made known?

[Yes, surely, there are not a few, “the eyes of whose understanding have been opened,” and who have been enabled to behold “the light of the knowledge of the glory of God in the face of Jesus Christ.” Who then amongst you are of that happy number, who can say, “Whereas I was once blind, I now see?” To you I say, Imitate the hosts above: give glory to your Lord and Saviour: shout forth his praises: sing without ceasing “to Him who has redeemed you to God by his blood, and made you kings and priests unto God and the Father.” To you also I say, Look to it that you “reign on the earth.” You are no longer “the servants either of men” or devils: “being bought with a price, you are His” who bought you, and must do his will, and seek his glory, even his only. None are you to fear, but Him: none to love, in comparison of him: none to serve, but in subordination to him. You are to be training now for heaven, and learning the song of the redeemed whilst yet on earth; that when the harps shall be put into your hands in the realms above, you may not strike the chords as novices, but as those who are well instructed in the heavenly science, and fully prepared to bear your part amongst the celestial choir.]

MMDVIII

THE DOXOLOGY OF THE REDEEMED

  Rev. 5:11–13.

I beheld, and I heard the voice of many angels round about the throne and the beasts and the elders: and the number of them was ten thousand times ten thousand, and thousands of thousands; saying with a loud voice, Worthy is the Lamb that was slain   to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing. And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever.

WE know at present but very little of the blessedness of heaven: yet the word of God enables us to form some faint conception of it. St. John draws aside the vail, and reveals to us,

I.      The assembly which he saw—

The inhabitants of heaven are composed of angels, and glorified saints—

[The angels are those who “kept their first estate,” from which others fell. The saints are spoken of under two characters, “the beasts, or living creatures,” and “the elders.” The former are supposed to represent the ministers of Christ, and the latter, the members of the Churchb: they altogether compose one body in and under Christ.]

Their number exceeds all computation—

[The way to heaven has always been a “strait and narrow way;” yet from the death of Abel their number has been continually increasing: their collective number is inconceivably great.]

The saints take the lead in the worship—

[They are represented as standing nearest to the throne: they begin the songf, and the angels join in chorus.]

There is perfect harmony throughout the whole assembly.

II.      The Object they adored—

Many deny that Christ is a proper object of worship. But he has ever been worshipped in the Church—

[Paul prayed to him, and received an answer from him: Stephen addressed him, as Christ himself had before addressed the Fatheri: the offering of prayer to him characterizes every true Christian.]

And He is the object of universal adoration in heaven—

[He is the person described in the text and context. The description given is applicable to him alonem.]

He is expressly joined with the Father as an equal object of worship—

[The terms used are the same, and they are addressed alike to both.]

The worship they offer him is such as is proper to God only—

III.      The adoration they offered Him—

The heavenly hosts do not offer blind and ignorant devotions: they proclaim the Redeemer’s worthiness of divine honour—

[Stronger expressions of adoration are no where offered to the Father: the accumulation of words expresses the fervour of their hearts: their view of his essential glory must convince them of his worthiness; but they most admire him in his mediatorial character: the angels, though not interested as we, gladly unite their praises.]

They all join in this unitedly, and with a loud voice—

[Those from earth, and sea, &c. are the spirits of departed saints: all seem to vie with each other without one discordant voice.]

  INFER—

  1.      How great is the privilege of the saints!

[The saints are even now joined to this blessed assembly: they have the same views of Christ’s worthiness and glory: they are engaged in offering the same praises and adorations: they are daily growing in a meetness to join the saints above. How glorious, how desirable is this privilege! Let all seek it by faith in the Lamb that was slain.]

  2.      How astonishing is the folly of the unregenerate!

[This blessedness is offered to all who will believe in Christ; yet the unregenerate “make light of it.” But would they think it so contemptible if they had such a vision of it as St. John had? Would they despise it if they could see the state of the damned as contrasted with it? May God convince them of their guilt and folly!]

  3.      How inconceivably glorious must heaven be!

[Here the felicity of the saints is often great; but hereafter it will transcend our utmost conceptions. Let us frequently rehearse here, that we may be more fit to perform our part on the theatre of heaven.]

MMDIX

THE WORSHIP OF HEAVEN

  Rev. 7:9–12.

After this, I beheld, and, lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands; and cried with a loud voice, saying, Salvation to our God which sitteth upon the throne, and unto the Lamb. And all the angels stood round about the throne, and about the elders and the four beasts, and fell before the throne on their faces, and worshipped God, saying, Amen: Blessing, and glory, and wisdom, and thanksgiving, and honour, and power, and might, be unto our God for ever and ever. Amen.

IN the book of the Revelations of St. John there is more spoken of heaven than in all the inspired volume besides. But so greatly are the circumstances diversified, that, though the subject be ever so often brought under our review, it will always be found to wear a different aspect, and to afford fresh matter for profitable consideration. Indeed so important are those different circumstances, that we should suffer a great loss, if we did not successively fix our attention upon them as they arise. The passage before us might afford us a just occasion for entering into the subject at large; because we behold here the worship both of the saints and angels: but we prefer noticing some particulars which distinguish this individual passage; and for that purpose shall set before you under one head the worship of heaven, and then the instruction to be derived from it.

Let us notice, then,

I.      The worship of heaven—

We behold it here,

  1.      As commenced by the glorified saints—

[There was of them “a multitude which no man could number, out of all nations, and kindreds, and people, and tongues.” Previous to this period the Gospel had spread throughout all the Roman empire, and more especially if we consider the time spoken of as being after the accession of Constantine to the imperial throne, and to the Christian faith. The sealing of the hundred and forty-four thousand is supposed to refer to the peaceful state of the Church at that period. Doubtless, during the three first centuries of the Christian era, incalculable numbers of souls had embraced the faith, and been exalted to glory: and those added to all that had been found faithful to their God under the Mosaic dispensation, and to all the Lord’s “hidden ones,” whether infant or adult, in every nation under heaven from the beginning of the world, must have gradually swelled the number to a multitude countless as the sands upon the sea-shore.

These all “stood before the throne, clothed with white robes, and palms in their hands.” Perhaps the robes, as well as the palms, were emblems of triumph: or they might denote their perfect purity, being cleansed from all their guilt in the fountain of Christ’s blood, and washed also from all defilement by the sanctifying efficacy of his Spirit. We are told this indeed in the verses immediately following our text: “Who are these that are arrayed in white robes? These are they who have washed their robes, and made them white in the blood of the Lamb.” The palms in their hands proclaim them victors in the spiritual warfare. Whilst on earth, they sustained many and arduous conflicts: but they overcame their enemies, and “were more than conquerors through him who loved them.”

But do they trace in any respect their salvation either to their own strength or goodness? No, not in any degree: they all without exception ascribe their “salvation to God,” as the great Original, from whose wisdom, and goodness, and power it has proceeded; and “to the Lamb,” who purchased it for them through his own most precious blood. This is their one unvaried song: and they sing it “with a loud voice,” as glorying in a salvation so dearly bought, and so freely given.]

  2.      As continued by the angelic hosts—

[The situation of the angelic hosts is worthy of particular attention: they are round about the throne indeed, as well as the redeemed; but in an exterior circle, and more remote from the common centre; for they are “round about the elders and the four beasts.” They, though spotless, have but a creature-righteousness, whilst the redeemed, though guilty, possessed the righteousness of the Creator himself; and therefore are counted worthy of a nearer access to him than the angels are able to attain.

Nor is their attitude less worthy of remark; for they, though sinless, “fell upon their faces before the throne,” accounting no posture too humiliating for creatures however exalted, whilst occupied in the worship of their God.

Unable to join in the song of the redeemed as applicable to themselves who have never fallen, they yet add their hearty “Amen” to all that the redeemed have uttered, acknowledging that all possible praise is due to God and to the Lamb for such marvellous displays of their power and grace. At the same time they vie with the saints in all suitable expressions of adoration and love to their beneficent Creator; viewing with exquisite delight all the Divine perfections as visible in the works of creation, and as exhibited with yet brighter splendour in the stupendous mysteries of redemption. Every term whereby they can evince their gratitude, they accumulate, with an ardour which no words can adequately express; and then add again their “Amen,” as concentrating in itself all that with the utmost efforts of their nature they are able to convey.]

Slight as is this view of the heavenly worship, it will suffice for the present occasion, if we duly attend to,

II.      The instruction to be derived from it—

It will be found well calculated to teach us,

  1.      Our obligations—

[If we call to mind the faculties with which we are endowed, so far superior to all other creatures, and inferior to the angels alone, we shall see that we also have reason to adore our God for the blessings of our creation, as well as the angels themselves. And for the wonders of redemption, we are altogether on a par with those who are already before the throne. The same stupendous efforts have been made for us, as for them. For us was God’s co-equal and co-eternal Son sent into the world, as well as for them. For us He lived, and died, and rose again, as well as for them. To us is salvation offered, as freely as ever it was for them; and for us it shall be alike effectual too, if only we embrace it as they did. The only difference between them and us is, that they are put into possession of that which is kept in reserve for us, against the time ordained of the Father for us to possess it. We have the same aid afforded to us that was effectual for them; and the very instant the work of grace is perfected in us, we shall be summoned to the very place that is now occupied by them, and to all eternity shall unite with them in the same blessed employment of singing praises to God and to the Lamb.

We can conceive somewhat of their obligations: let us then in theirs view and acknowledge our own also.]

  2.      Our duties—

[The robes of the redeemed are emblematic of their purity, as the palms in their hands are of the victories which they gained. But how did they attain their purity? By continued applications of the blood and Spirit of Christ to their souls. And how did they gain their victories, but by fighting manfully in the strength of Christ? Behold then how we must be occupied whilst sojourning here below. We must day and night wash in the fountain that was once opened for sin and for uncleanness: our very holiest services, no less than our grossest abominations, must be purged from guilt by the blood of Christ. At the same time we must mortify the whole body of sin by the influence of the Spirit of Christ: the one labour of our life must be to grow up into the Saviour’s image, and to “purify ourselves, even as he is pure.” But whilst striving after these things we shall have many conflicts to maintain: we have enemies to encounter both without and within; and we must fight manfully against them all; nor ever for a moment relax our efforts, till Satan and all his hosts are for ever “bruised under our feet.” It was not by mere inactive wishes that any of the saints in glory triumphed, but by warring a good warfare. And in like manner must we also “fight a good fight, and finish our course, and keep the faith” even to the end, if ever we would attain “the crown of righteousness that fadeth not away.”]

  3.      Our encouragements—

[Which among the heavenly hosts did not once feel the same discouragements that we experience? But God in his tender mercy carried on and perfected his work in their souls: and he is equally willing to accomplish in us also all the good pleasure of his goodness, if we will look to him, and commit our cause into his gracious hands. He will not leave us or forsake us, any more than he forsook and abandoned them: and “in our weakness is he willing to perfect his own strength,” as much as he ever did in theirs. There is no trial to which we can be subjected, that was not experienced by them in their day; nor was there any succour afforded to them, that shall not be dispensed to us also in the hour of need. They in their day envied those who had gone before them, as you do them: and in a little time will others arise to envy you, when your warfare shall be finished, and your blessedness be complete. Remember that “He who sitteth on the throne” is as much interested for you as ever he was for them; and that “the Lamb” is as tender over you as ever he was over them. Only rest on a promise-keeping God, and he will never fail you. He has promised that “none shall pluck you out of his hands” but that he will preserve you unto his “heavenly kingdom:” and “faithful is He who hath called you; who also will do it.”]

MMDX

THE FELICITY OF THE GLORIFIED SAINTS

  Rev. 7:14–17.

These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. Therefore are they before the throne of God, and serve him day and night in his temple: and he that sitteth on the throne shall dwell among them. They shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat. For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes.

THE more light and knowledge God has communicated to us, the more ready shall we be to confess our ignorance, and to receive instruction from those who are qualified and appointed to teach us. Unsanctified knowledge indeed will puff us up with conceit; but that which comes from God, will lead us to God with deeper humility. The Apostle John was distinguished above all the Apostles by special tokens of his Master’s favour; insomuch that he was called “the Disciple whom Jesus loved.” Nor was he less distinguished by the multitude of revelations that were given to him. In the chapter before us he records a vision which he had of the heavenly world, wherein he saw all the hosts of heaven, and heard the anthems which they sang before the throne of God. Being interrogated by one of the celestial choir respecting the persons whom he had seen, Who they were? and, Whence they had come? he modestly declined offering any opinion of his own; and, in hopes of obtaining information from him, confessed the superior intelligence of this divine messenger. The desired information was immediately imparted: he was told, in the words we have just read, Whence they came; How they came thither; and The nature and extent of their felicity. Taking this therefore as the distribution of our subject, we shall shew, respecting the glorified saints,

I.      Whence they came—

[Perhaps the persons whom the Apostle saw, were those who had suffered martyrdom for the sake of Christ. But “it is through much tribulation that every one must enter into the kingdom of heaven.” Persecution indeed does not rage equally at all times, or affect all in an equal degree: but “all who will live godly in Christ Jesus must suffer it.” It is necessary that they should endure it, not only to prove the sincerity of their faith, but to accomplish, in many other respects, the gracious purposes of God towards them. Besides, there are numberless other troubles, which are peculiar to the true Christian, and are more afflictive than the most cruel persecution. The temptations of Satan are often like fiery darts that pierce the soul, and inflame it with a deadly venom. The body of sin and death, which even the most exalted saints carry about with them to the latest hour of their lives, often drew from the Apostle tears and groans, which his bitterest enemies never could extort. He could rejoice and glory in the sufferings which they inflicted; but a sense of his indwelling corruptions broke his spirit, and humbled him in the dust. There is yet another source of tribulation, which, when opened, overwhelms the soul with inexpressible anguish. The hidings of God’s face were the chief ingredient of that bitter cup, which so distressed our adorable Saviour, that his “soul was sorrowful, even unto death.” Nor are any of his followers so highly privileged, but they at times cry out by reason of dereliction, and feel a grief too big for utterance. Hence then may it be said of all that are in heaven, That they came thither through much tribulation; or, as it is spoken by the prophet, That “the third part, the chosen remnant, are brought through the fire.”

But as they are a remnant only who partake of that glory, while by far the greater part are left to perish in their sins, it will be proper to inquire,]

II.      How they came thither—

[Though tribulation is the way to heaven, and, when suffered for the sake of Christ, is the means of advancing us to higher degrees of glory, or, as the Apostle says, “worketh out for us a far more exceeding and eternal weight of glory,” yet is it by no means meritorious in the sight of God: if our trials were ever so great, ever so long continued, and ever so patiently endured, they would not expiate our guilt, or purchase the remission of one single sin. Nor is repentance, however deep, at all more available for the removal of our guilt. As well might the Ethiopian hope to change his complexion, or the leopard to wash away his spots in water, as we to cleanse our souls from the stains they have contracted, even though we could bathe them in rivers of tears. But though neither the tears of penitence, nor the blood of martyrdom, can avail for the washing of our robes, “there is a fountain opened for sin and for uncleanness,” a fountain in which “sins of a crimson dye may be made white as snow.” The blood of the Lamb of God was shed for this very purpose, and is ever effectual for this end. And if we could ask of every saint that is in heaven, How came you hither? Whence had you this white robe? there would be but one answer from them all; all without exception would acknowledge that “their own righteousnesses were as filthy rags;” and that they “washed them white in the blood of the Lamb.” This is noticed in the text as the express reason of their being exalted to glory; they washed their robes in the blood of the Lamb; therefore are they before the throne of God. And, if ever we would go thither, we must go in the same way, and “be found in Christ, not having our own righteousness, but his.”

That we may be stirred up to seek a participation of their privileges, let us consider,]

III.      The nature and extent of their felicity—

While we are in this world we can form but very inadequate conceptions of what is passing in heaven. But respecting the glorified saints the text informs us, that,

  1.      They serve God—

[Heaven is not a scene of inactivity, but of constant diligence in the service of God. As God dwelt visibly in the temple, and the chambers of the priests surrounded him on every side; and as the priests ministered before him in white garments, all in their courses attending upon him by day and by night, so he is represented as seated on his throne in heaven; and all his saints being made priests unto him, they surround his throne clothed in white robes, and minister unto him, not in rotation, but all together, with incessant watchfulness. They once were prevented by their infirmities, and by the very necessities of nature, from glorifying him so continually as they would have wished; but now their powers are enlarged, and they can serve him without weariness and without distraction. Now also they have a freedom from every thing that could at all abate their happiness in his service. When they were in the flesh they had many wants yet unsupplied, and many trials that were grievous to flesh and blood. If they had lost their desire after earthly things, yet they hungered and thirsted after God, and felt many painful sensations by reason of their distance from him. But now every trial is removed: the sun of persecution no longer lights on them; nor do the fiery darts of Satan any longer wound their souls. Hence their services are unintermitted, and their happiness is unalloyed.]

  2.      God serves them—

[Both the Father and Christ delight to minister to their happiness. The Father has long “pitied them, as a parent pities” his dear afflicted infant; and, rejoicing with them in the termination of their trials, now “wipes the tears from their eyes,” and receives them to his everlasting embraces. The Lord Jesus too, who, though on his throne, is yet “as a Lamb that has been slain,” delights to minister unto them. Once, as the great Shepherd of the sheep, he sought them out, and brought them home on his shoulders rejoicing, and fed them in green pastures, and made them to lie down beside the still waters. The same office does he still execute in heaven, where his widely scattered flock are collected, as “one fold under one Shepherd.” There he feeds them in far richer pastures than they ever saw below, and “leads them from the streams, to the living fountains” of consolation and bliss. Incessantly does he give them brighter discoveries of all the Divine perfections as harmonizing, and as glorified, in their salvation; and incessantly does he refresh them with the sweetest tokens of his love, and the most abundant communications of his joy.]

  INFER—

  1.      How patient should we be in all our tribulations!

[Tribulation is but the way to our Father’s house: and can we repine at the difficulties of the way, if we only consider whither it is leading us? Besides, while every trial brings us nearer to our journey’s end, it leaves one trial less to be endured. “Be patient, then, and hope to the end.”

  2.      How earnest should we be to obtain an interest in Christ!

[Nothing but his blood can cleanse us from sin; nor can we ever be admitted to the marriage-supper without a wedding garment. Let us go then to the fountain; let us wash and be clean.]

  3.      How diligent should we be in seeking heaven!

[Will not the blessedness of heaven repay us? Will it not be time enough to rest when we get thither? Let us then press forward with all our might.]

MMDXI

THE NEARNESS OF ETERNITY

  Rev. 10:5, 6.

The angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, and sware by him that liveth for ever and ever ..… that there should be time no longer.

NEVER was there a more beautiful instance of descriptive imagery than that before us. In ver. 1, a mighty angel (probably the Angel of the covenant, the Lord Jesus Christ) is represented as coming from heaven to make known to the beloved Disciple the purposes and decrees of God. His vesture was a cloud, which intimated that “clouds and darkness being round about him,” neither his person nor his message could be fully known. His face shone as the brightness of the meridian sun, which denoted his transcendent excellency and glory; while a rainbow, intimating his faithfulness to all his covenant-engagements, encircled his head as a royal diadem. His feet were as pillars of fire, marking at once his immoveable firmness, and irresistible power. His posture was such as became his august appearance, and the solemn embassy on which he was come: he set his feet, the one on the earth, and the other on the sea, expressing thereby his sovereign dominion over the whole universe. In this situation he cried with a loud voice, like the roaring of a lion: upon which seven thunders, like a responsive echo, uttered their voices. The attention of the whole creation being thus deeply fixed, this glorious personage, in the manner of those who appeal to God, lifted up his hand, and sware by him who liveth for ever and ever, even by the Creator of heaven and earth; and that which he thus solemnly affirmed with an oath, was, that there should be time no longer.

Commentators understand this oath in different ways. Some think it relates to the introduction of the millennium; others to the commencement of the eternal state. The whole period fixed for the reign of antichrist was twelve hundred and sixty years, or, in the language of prophecy, “a time, and times, and half a time:” and the oath declares, that the power of antichrist shall continue no longer than to that precise period; and that then the end of the world (as some think) or the happy state of the Church (which is the more probable opinion) shall succeed. But without entering into this question, the words, in whichever way they be understood, will furnish us with this important observation, that,

OUR TIMES ARE IN GOD’S HANDS.

That God has fixed the duration of the world itself, and the limits of every man’s existence in it, is a truth so evident, that it is needless to dwell long upon the proof of it. But to get it suitably impressed upon our minds, is a work of great difficulty, and worthy of our united attention. To promote this end, let the following considerations be laid to heart:

I.      If God has fixed the period for our existence here, it is impossible for us to prolong it—

[No strength of constitution can withstand the stroke of death — — — No physician’s skill can administer either antidote or cure — — — No friends or relatives can procure one moment’s respite — — — Nor shall any want of preparation in us avail for the lengthening out of our appointed time — — — If God has said, “This night shall thy soul be required of thee,” even though we retired to our bed in perfect health, we should never behold the morning light.]

II.      When the period fixed for our existence here shall arrive, there will be an end of all present things—

[All our earthly connexions will be dissolved — — — All our plans and purposes will be brokenh — — — All our opportunities of spiritual improvement will for ever cease — — —]

III.      When the appointed moment shall come, our eternal state will be irrevocably fixed—

[There will be no change whatever in the grave — — — They who die without an interest in Christ will be for ever miserablel — — — They who have improved their time for the great ends and purposes of life, will be for ever happy in the presence of their God — — —]

  REFLECTIONS—

  1.      This very day or night may be our last—

[Yes; if the term of our continuance on earth be now to expire, we cannot resist the Divine will; we must go: but whither? Can it be to the regions of the damned? O how shall we dwell with everlasting burnings? Is there reason to hope that we should go to heaven? then welcome sickness! welcome death! But let us not rest one moment while this awful matter is in suspense.]

  2.      Our last day must come soon, at all events—

[What if we live fifty or sixty years! the time will soon be gone, as a weaver’s shuttle passing through the loom; and then the thread of life will be cut. They who are now advanced in years look back upon their past life as a dream. So will it appear to us also, when it is spent. Let us then work while it is day; and before the night comes, in which no man can work.]

  3.      The present moment is of infinite importance to us all—

[It is all that we can call our own: and on this eternity depends. Let us therefore live as those who live for eternity. If ever we should be with Christ in Paradise, shall we regret that we took so much pains to get thither? If, on the contrary, we should ever lift up our eyes in hell, shall we not bewail the supineness that brought us thither? Let us then awake from our slumbers; and labour, that, at whatever time our Lord may come, he may find us watching.]

MMDXII

THE REIGN OF CHRIST ON EARTH

  Rev. 11:15–17.

And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God, saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned.

WE read of our blessed Lord weeping over Jerusalem, in the contemplation of the guilt they had contracted by their misimprovement of his mercies, and the heavy judgments which were about to be inflicted on them. And, in truth, wherever we turn our eyes, whether towards the heathen or the Christian world, we see but too just occasion to weep over their unhappy state. It is almost impossible to behold the universal reign of sin and Satan, and not to participate the feelings of David, when he said, “Rivers of waters run down mine eyes, because men keep not thy law.” But it will not be always thus. There is a time coming, and, we hope, now near at hand, when the whole world shall be converted to the faith of Christ, and “the knowledge of the Lord shall cover the earth, as the waters cover the sea.” Of this period the Apostle speaks in my text. Respecting the sounding of the seven angels I forbear to speak, because of the obscurity in which the subject is involved. But of the universal establishment of the Redeemer’s empire, and of the joy expressed amongst the heavenly hosts at the prospect of it, I may speak with certainty; because it is a subject so fully opened in the sacred writings, that we can entertain no doubt respecting it.

Let me then call your attention to,

I.      The approaching reign of Christ on earth—

The kingdoms of this world have hitherto been almost entirely under the dominion of the prince of darkness—

[Satan is called “the god of this world,” because he has reduced the world to a state of entire subjection to himself. That wicked fiend beguiled our first parents in Paradise, and brought under his own tyrannic sway the whole of the human race. The effect produced by him on his vassals may be seen in the first-born child of man; who was a murderer, and slew his own brother solely from an envious hatred of his superior piety. Some few, a little remnant, God has in every age delivered from his dominion; but, from the fall of Adam to the present hour, he has kept in bondage the great mass of mankind, and is therefore justly called “the prince of the power of the air, the spirit that now worketh in all the children of disobedience.” Not that he has power to make men act contrary to their will. They are possessed of a corrupt nature; and he knows how to take advantage of their evil propensities, and to ensnare them with temptations suited to their corrupt appetites. His wiles and devices are inconceivably subtle: the spirits also that are confederate with him are innumerable: and men are but too willing to comply with his solicitations: so that he takes them in his snares, and “leads them captive at his will.” He does not indeed impel every one to the same crimes. Some he instigates to fulfil the desires of the flesh; others to tread more nearly in his own steps, by gratifying the desires of the mind in the indulgence of pride, envy, malice, and other hateful passions; which are no less odious in the sight of God, than those lusts which assimilate us rather to the beasts. But, whatever diversity there may be in the outward conduct of mankind, all agree in this, they cast off the yoke of God, and walk after the imagination of their own evil hearts — — —

Such is the state of all the kingdoms of this world, as well of those which enjoy the light of revelation as those that are yet immersed in Pagan darkness.]

But they will in due season “become the kingdoms of our Lord, and of his Christ”—

[The prophets have fully declared this: “The God of heaven will set up a kingdom,” which shall not, like the kingdoms of this world, be destroyed, but shall be universal in its extent, and everlasting in its duration. To “the Son of man,” the Lord Jesus Christ, shall this be committed; and “all people, nations, and languages shall serve himc;” “all kings shall fall down before him,” and “his enemies shall lick the dust.” Not that he will interfere with the exercise of kingly power amongst the different potentates of the earth: for “his kingdom is not of this world:” the seat of his empire is the heart: and there will he establish his throne; not by the sword of man, but by “the sword of the Spirit, which is the word of God.” Of what kind his dominion will be, we may form some judgment from what took place on the day of Pentecost. His word on that day was “quick and powerful, and sharper than any two-edged sword,” and thousands instantly fell before it. So, when the time shall have come for the full establishment of his kingdom, all opposition, whether of men or devils, shall fall, as Dagon before the ark, and “all nations shall be subdued to the obedience of faith.” Then where sin and Satan have hitherto maintained an undisputed sway, the grace of God shall reign, and iniquity from thence-forth shall hide its face — — —]

No sooner was this glorious event announced, than all the hosts of heaven were moved to welcome it. Their thanksgivings will lead me to set before you,

II.      The joy expressed in heaven at the prospect of it—

Verily, the reign of Christ is a ground of joy, and may well be made so by all on earth, and by all in heaven. Consider the effect of it,

  1.      As it respects the honour of God—

[God is banished, if I may so say, from the very world which he has made; and the whole of the human race are up in arms against him. His authority is altogether despised. Let any one attempt to impress on men the obedience which they owe to God, how will he be regarded? What will he meet with from every quarter but ridicule and contempt? I speak not of the liberty which by courtesy is allowed to ministers in the discharge of their public duty, but of expostulations or entreaties in social life: and who is there that knows not how such a liberty would be resented? Nor would it give offence only amongst the profligate and abandoned, but amongst the more moral and decent part of the community: nothing more need be done than to exalt God’s law as the rule of our conduct, and his authority as paramount to every other consideration, and it will soon be seen how entirely all subjection to him is cast off, and man is become a god unto himself. The same effect will be produced if we speak of the love and mercy of our God. Let us. declare to those around us what God has done for the redemption of a ruined world; let us invite them to believe in Christ, to apply to him for the gift of his Holy Spirit, to live in the continual exercise of prayer and praise; shall we be a whit more acceptable to carnal men, than when calling them to submit to the commands of God? No: the language of their hearts is, There is “no God” to controul us; or, if there be, we will not submit to him: “We know not the Lord, neither will we obey his voicee.” And as for his Son, whom you represent as sent to gather in the fruits of his inheritance, “let us cast him out,” and live in the undisturbed enjoyment of our own hearts’s lusts.

Now who that considers this must not blush, and be confounded for the indignities which are cast upon his God? How can we reflect upon it a moment, and not wonder, that the whole earth is not swallowed up again with an universal deluge, or burnt up with fire as Sodom and Gomorrha?

But it is delightful to know, that a period is coming, when “God will take to him his great power and reign,” from one end of the earth even to the other. In this contemplation our minds find some relief. Our God shall not always be thus dishonoured: his authority shall one day be universally acknowledged, and his will be universally obeyed. The mysteries of his love also shall be duly appreciated, and all the wonders of his grace be extolled on earth even as they are in heaven. Well might the four and twenty elders, the representatives of the whole body of the redeemed, “fall down and worship God” in the prospect of this time, “saying, We give thee thanks, O Lord God Almighty, because thou hast taken to thee thy great power, and hast reigned.”]

  2.      As it respects the happiness of man—

[Were we to look only to the temporal happiness of man, we shall find it greatly enhanced by the diffusion of true religion in the world. For partly through the calamities to which we are unavoidably exposed, and partly through the evils which men, through the influence of their evil passions, inflict upon each other, this world is, more or less, to every man, a vale of tears. But religion induces such habits of mind as to dispose us to an universal exercise of love; whilst it affords such consolations as turn afflictions themselves into occasions of joy. In reference to individuals, it may be said, that “instead of the thorn grows up the fir-tree, and instead of the brier grows up the myrtle-tree;” and, in reference to communities, that the wolf is made to dwell with the lamb, and the leopard to lie down with the kid; nor will there be any to hurt or to destroy in all God’s holy mountain.

Great as the change is in this respect, it is far more glorious in a spiritual view. Where is the man who knows any thing of solid peace? He does not exist upon the face of the whole earth, except among the little remnant of God’s peculiar people. Many possess what they call peace, that is, a mere thoughtlessness and indifference about the eternal world: but who derives joy from the contemplation of death and judgment? Who is “looking for, and hasting unto, the coming of the day of Christ,” as the period for the completion and consummation of his bliss? Or who finds a real delight in God as his reconciled God and Father? This is the portion of those only who have believed in Christ. They do possess it: they walk with God as dear children: they maintain sweet fellowship with the Father and the Son: they live as on the borders of eternity, and enjoy already a foretaste of their heavenly inheritance. Of this indeed none can judge, but those who experience it in their souls: there is “a stone given to them with a new name upon it which they alone can read:” but though the stranger intermeddleth not with their joy, it is real, “unspeakable, and glorified.”

For the full effect of the reign of Christ we must wait till we come into the eternal world. We must be added to the heavenly hosts before we can at all conceive of their bliss: but when exalted to a participation of their lot, we shall feel precisely as they do; and “fall on our faces before the throne of God,” to adore him with all the blended emotions of humility and love. Where Christ is not known, the very superstitions of men impose on them such a yoke as makes life itself a burthen: but, wherever he reigns, “the wilderness blossoms as the rose,” and earth becomes a nursery for heaven.]

  Let me now, in conclusion, ADDRESS myself,

  1.      To those in whose hearts the kingdom of Christ has been established—

[Mark, I pray you, the conduct of those in heaven. In the prospect of this glorious period, they, not on their own account, but on account of those who should hereafter participate their bliss, rose from their thrones whereon they were seated, and all with one accord fell upon their faces before God, the very instant that the glad tidings were proclaimed, and burst forth into the devoutest praises and thanksgivings to him on account of the blessings which were about to flow down on man, and the honour which would thereby accrue to God. And will not you prostrate yourselves before him; you who are so deeply interested in this event, and who have through the sovereign grace of God been already made partakers of the benefit? I charge you, brethren, to cultivate this very spirit. This is what I wish to see in all the religious world: this is the true and proper effect of redeeming love upon the soul: and I call upon you all to make this improvement of it, and to grow downward in humility, whilst you bring forth fruit upward to the praise and glory of your God.]

  2.      To those who have never yet bowed to the sceptre of his grace—

[Do you not know that this revolution which is to take place in the world at large, must take place in the heart of every individual; and that, till it is experienced by you, you are subjects and vassals of the prince of darkness? Know of a surety, that, if ever you would be acknowledged by Christ as his redeemed people, you must be “turned from darkness unto light, and from the power of Satan unto God.” Yes indeed; you must submit to Christ; you must bow to the sceptre of his grace, or be “broken in pieces as a potter’s vessel.” Remember what he has said respecting those who reject “his light and easy yoke;” “Bring hither those that were mine enemies, who would not that I should reign over them, and slay them before me.” My dear brethren, cast away the weapons of your rebellion ere it be too late; and yield a willing obedience to your Saviour now, that you may reign with him in glory for ever and ever.]

MMDXIII

HOW SATAN IS TO BE VANQUISHED

             Rev. 12:11.

And they overcame him by the blood of the Lamb.

THE establishment of Christianity, whether in the world at large, or in the souls of individuals, is, by means of a warfare, carried on between “the god of this world,” and the God of heaven and earth. Such is the representation given of it in our text. “There was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels, and prevailed not, neither was their place found any more in heaven. And the great dragon was cast out, that old serpent, called the devil and Satan, which deceiveth the whole world: he was cast out into the earth: and his angels were cast out with him.” By this I understand, that whilst our blessed Lord sought, by means of faithful ministers and active saints, to establish his kingdom upon earth, the devil, through the agency of persecuting emperors, and idolatrous priests, and heathen philosophers, laboured to the uttermost to counteract this gracious design. During the three first centuries the conflict was severe: but at last the Lord Jesus prevailed, so that Christianity, under Constantine, became established through the Roman empire, and idolatry was in a great measure destroyed. “Then was heard in heaven a loud voice, saying, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night: and they over-came him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death;” that is, this victory was gained, not by the sword, but by the faith of believers, the fidelity of ministers, and the constancy of all.

The words which we have taken for our consideration at this time belong more particularly to believers, who maintained their steadfastness, and were useful in the diffusion of the truth, by the simple exercise of faith in the Lord Jesus Christ. They were accused before magistrates continually, through the influence of Satan; but “they overcame their great adversary by the blood of the Lamb.”

Let us consider—

I.      The character of the adversary with whom we have to contend—

He is called “the accuser of the brethren:” and this name justly belongs to him at the present day: for he accuses all the Lord’s people,

  1.      To God himself—

[We are told how repeatedly and how confidently he accused Job: and that, “when Joshua the high-priest stood before the angel of the Lord, Satan stood at his right hand to resist him,” To the same effect, in the words immediately before our text, it is said, “He accused the saints before God day and night.” How far that wicked fiend may be permitted to prosecute his impious course in the presence of the Most High, we will not undertake to say: but whatever efforts he made in former days, he uses still: and by whatever means he sought to injure the saints of old, ho still has recourse to them for the purpose of offecting his murdorous designs.]

  2.      To their fellow-men—

[Here we can speak without hesitation. We see how this deceiver accused God’s people of old, to Artaxerxes, to prevent the re-building of the temple; and to Ahasuerus, in order to effect their utter destructione. In like manner he accused the Apostles as ring-loaders of sedition; and oven our Lord himself as a blasphemer and a demoniac, And what is there that he does not lay to the charge of the saints at this day? Through him they are still, exactly as they were in the apostolic age, “a sect that is every where spoken against.” Our blessed Lord taught us to expect that mon would “speak all manner of evil against his followers falsely for his sakeg:” and so it is, and so it will be, as long as “the accuser of the brethren” retains his influence in the world.]

  3.      To themselves—

[Few, if any, of the Lord’s people are altogether strangers to the wiles of Satan, Exceeding powerful are the suggestions, whereby he tempts and harasses the souls of men. They are justly compared to “fiery darts,” which penetrate the inmost soul, and which nothing but “the shield of faith can quench.” Sometimes he insinuates that we have committed the unpardonable sin, the sin against the Holy Ghost; and that we can therefore never be forgiven. At other times he suggests, that we are not of the number of God’s elect; and that, consequently, it is in vain to seek his face, At other times, he would make us believe, that we have sinned away our day of grace; and that therefore our state is remediless and hopeless. Now though the world at large are “ignorant of these devices,” the Lord’s people know them by bitter experience; and find, that, whilst this subtle enemy, by accusing them to others, creates to them many “fightings without,” so by accusing them to themselves he generates many “fears within.”]

But, formidable as this enemy is, my text informs us,

II.      By what means we may be sure to overcome him—

Of the saints in glory we are told, that “they evercame him by the blood of the Lamb:” and we in like manner shall overcome him also, if we regard the blood of the Lamb,

  1.      As the ground of our hopes—

[It is “the blood of the Lamb” which has procured our reconciliation with God: and if we be sprinkled with it, as the houses of the Israelites were sprinkled with the blood of the Paschal Lamb, no enemy whatever can prevail to hurt us. Thousands may fall beside us, and ten thousands at our right hand, but destruction can never come nigh us. There is in that precious blood a sufficient atonement for the sine of the whole world; so that, if we had the sins of the whole world upon our own souls alone, we need not despair: we need only to plunge into “the fountain opened for sin and for uncleanness,” and we shall be pure, even as an angel is pure; “our sins of scarlet or of crimson dye shall instantly become as wool, yea, and as white as snow itself.” In vain will Satan then attempt to accuse us: for God, who seeth our secret reliance on the blood of Christ, will “behold no iniquity in us:” and in vain will he attempt to distress our minds; for, “being justified by faith in that blood, we shall have peace with God,” and peace in our own conscience. That plea, the death of Christ for us, will be sufficient to silence every accusation, and to defeat every assault of our great adversary.]

  2.      As the source of our strength—

[That precious blood has purchased for us all the blessings both of grace and glory; and relying on it, we may be assured that “our strength shall be according to our day.” What is there that God will not de for these who are reconciled to him through the sacrifice of his dear Son? Will he not come down to them, and dwell in them, and be a Father unto them; and deal with them as sons? But there is one promise which comprehends within it every thing that our hearts can wish: “I will be a God unto them.” Consider what is implied in this. If it had been said only, I will be a friend, or a father unto them, it would have been most encouraging; because it would have secured to us all that might reasonably be expected from persons standing in such relations to us. But, when it is said, “I will be a God unto them,” it secures to us the exercise of infinite wisdom, and almighty power, and goodness, and love: and with these on our side, we may defy all the assaults whether of men or devils.]

  3.      As a stimulus to our exertions—

[Sweetly encouraging was the testimony given to Abel, when he offered a firsthng of his flock to God; insomuch that Cain, who understood its import, was filled with rage at the distinguishing grace shewn to his pious and believing brother. But the blood of Christ sprinkled on our souls “speaks infinitely better things to usn,” And shall not his love in shedding it for us influence our minds? Shall it not “constrain us to live unto him who died for us and rose again?” What will be able to stop us when impelled by gratitude to him? Will tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? No: in all those things we shall be more than conquerors through him that loved usp.” None of these things will move us: we shall “be ready not only to be bound, but also to die,” for our adorable Benefactor; and shall never cease to fight against our adversary till he is overcome, and “bruised under our feet.”]

  APPLICATION—

Seeing then that our victory over this great adversary is to be gained by the blood of the Lamb, let us exercise faith in that blood,

  1.      With simplicity—

[This is the precise idea contained in our text. The redeemed overcame by a simple reliance on the blood of Christ as the only ground of their hopes. And in this we must resemble them. We must not blend any thing else with this. We must not endure the thought of uniting any work of ours in any degree whatever with Christ’s meritorious death and passion. We must make Him our only foundation, and glory in him alone — — —]

  2.      With boldness—

[It is added, that they overcame Satan by the word of their testimony. No doubt they all testified of Christ where-ever they went: and by their testimony they prevailed on thousands to embrace the faith, and to burst the bonds in which they had been held. You are not all, it is true, called to be ministers of Christ, but you are all to be witnesses for him in the midst of a dark benighted world. With the heart you may believe unto righteousness; but with the mouth you must make confession unto salvation. By this you will give the deathwound to Satan: for let light only shine, and the kingdom of darkness will be utterly destroyed — — —]

  3.      With constancy—

[To the honour of the saints in glory it is recorded, that “they loved not their lives unto the death.” This is the sure way to conquer. Jesus himself, “by death overcame him that had the power of death, that is, the devil:” and in the same way must we triumph also. If we would vanquish Satan in the world, or in our own hearts, it must be by shewing that death has no sting for us; and that we can welcome it for Christ’s sake. “Be ye then faithful unto death, and Christ will give you the crown of life” — — —]

MMDXIV

THE LAMB SLAIN FROM THE FOUNDATION OF THE WORLD

  Rev. 13:8.

Whose names are not written in the book of life of the Lamb slain from the foundation of the world.

THE persons here spoken of are the saints, who have withstood, and are still withstanding, the corruptions of Popery, even unto martyrdom itself. There can be no doubt but that the Papal power is that which is here portrayed as exercising the most relentless tyranny over the Christian world, during the space of twelve hundred and sixty years. The multitudes that have been slain by that blaspheming and persecuting power are innumerable. For hundreds of years, that idolatrous Church, aided by the secular arm of its advocates and dependants, compelled all to “worship her;” those only excepted, “whose names had been written in the Lamb’s book of life from the foundation of the world.” Over these she could not prevail, because “they loved not their lives unto the death:” but over all others she exercised the most despotic sway; and reduced them to a state of vassalage, more cruel and debasing than could ever have been contemplated, or even credited, if the voice of inspiration had not declared it, and the history of ages borne witness to it.

It is not however of Popery that I am about to speak, nor of those who are delivered from it; but rather of that electing and redeeming love by which they have been delivered, “their names having been written in the book of life of the Lamb slain from the foundation of the world.”

Let us consider these remarkable expressions: and let us mark,

I.      The designation here given to our blessed Lord—

He is called “a Lamb,” because he was destined to be a sacrifice for sin, like the lambs that were offered under the Mosaic law. And though he did not come into the world till the world had existed four thousand years, yet is he said to have been “slain from the foundation of the world.” And justly may he be spoken of under these terms: because, though not slain, in fact, till about thirty-four years after his incarnation, he was offered in sacrifice to God from the very beginning,

  1.      In purpose—

[From all eternity was he devoted to God; and set apart for an offering, just as the Paschal Lamb was four days before it was actually slain. In all the prophecies, this was clearly shewn. The very first promise that was given to man declared, that, in his conflicts with the powers of darkness, he himself should suffer, having “his heel bruised, whilst he bruised the serpent’s head;” and “dying himself, whilst he overcame him that had the power of death, that is, the devil.” In the Psalms of David, all the circumstances of his death were predicted with a minuteness that bore the resemblance of historic record, rather than of a prophecy of what was afterwards to be accomplished. The Prophet Isaiah also, eight hundred years before the Saviour’s advent, was equally particular in his predictions respecting him; so that it is not possible to read his prophecies with candour, and retain a doubt of whom he spake, or whose sufferings he foretold. At last the forerunner of our Lord pointed him out, as the very person so characterized and so predicted; saying, “Behold the Lamb of God, that taketh away the sins of the world!”

The types, also, bear the same testimony to Him from the beginning. There can be no doubt but that sacrifices were of divine appointment: for when Abel took of the firsthngs of his flock to offer to the Lord, he did it “by faith.” “Now faith must, of necessity, have respect to a divine ordinance. If God had not previously ordained the offering of sacrifices, it would have been an act of presumption, and not of faith, in Abel so to approach the Deity. We are not, indeed, told when God instituted the use of sacrifices; but we conceive it to have been immediately after the fall, when he clothed our first parents with the skins of beasts, which, I think there can be no doubt, had been offered in sacrifice to him, by his own express appointment. In every successive age, the same sacrifices were offered by Noah and the Patriarchs, till the time of Moses, when they were made the constant means of shadowing forth the Saviour, and of making known unto men the only way in which a sinner could find acceptance with God. They all shadowed forth the Lord Jesus Christ, as the Sacrifice that was in due time to be offered for the sins of the whole world.]

  2.      In effect—

[As God had ordained from all eternity the sacrifice of his dear Son, so he regarded it as if it had been actually offered; and imputed the merit of it to all who approached him in humility and faith. Doubtless our first parents, and Abel, and Enoch, and Noah, and the Patriarchs, and all the saints that were saved during the first four thousand years, were “accepted in the Beloved,”just as we are since his advent and crucifixion. “They all died in the faith” of Him who was to come, as we die in the faith of Him who is already come. There has been but one way of salvation from the beginning. The Lord Jesus Christ ever was, and ever will be, “the way unto the Father; and no man ever did, or ever will, come unto the Father but by Him.” It is in consequence of the reflex efficacy of his sacrifice, so to speak, that God’s righteousness appears in the remission of sins before his advent, no less than in the forgiveness of them since his advent. “God having from the beginning set forth his Son to be a propitiation through faith in his blood, his righteousness in the remission of sins was, as St. Paul tells us, fully declared from the beginning, precisely as it is at this very hour.”]

Whilst we look thus to the death of Christ as the meritorious ground of our acceptance with God, we must trace altogether to the electing love of God,

II.      The security of those who believe in him—

There is “a book,” in which the names of all God’s people are registered, and have been registered “from the foundation of the world.” This book is called “The Lamb’s book of lifee”—

[“There is, and ever has been, a remnant according to the election of grace.” These were given by the Father to the Lord Jesus Christg, that they might be a peculiar people to him, and that in them “he might see of the travail of his soul, and be satisfied.” They were “chosen by the Father,” and “predestinated” unto the adoption of children by Jesus Christ to himself, that they might be to the praise of the glory of his grace, who has made them accepted in the Beloved.” In due time “they are called by God with an holy calling; but still, not according to their works, but according to his own purpose and grace, which was given them in Christ Jesus before the world begani.”]

All who are inscribed in this book shall surely attain eternal life—

[This is clearly intimated in my text, as the source of steadfastness to those who had not worshipped the beast: but in many other places it is directly affirmed; yea, and the veracity of God is pledged for the performance of the promise which such an inscription implies. Remarkable is that expression of St. Paul to Titus, when, speaking of himself, he says, “In hope of eternal life, which God, who cannot lie, promised before the world began.” Here he not only traces up the promise of life altogether to the sovereign grace of God, but represents the veracity of God as pledged for the accomplishment of it. In another place he sets forth the promise of God as “confirmed by an oath, in order to shew to the heirs of promise the immutability of his counsel, and to give the stronger consolation to those who have fled for refuge to the hope set before them. In fact, there is a golden chain of Divine purposes, reaching from eternity to eternity: “for whom he did foreknow, he also did predestinate to be conformed to the image of his Son: and whom he did predestinate, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified.” In fact, God upholds all his people in his arms, and “suffers none to pluck them out of his handsn,” and “keeps them, by his own power, through faith unto salvation.” “The same hand that has laid the foundation of grace in their souls, will also finish the structure;” and “He who has been the author of good to them, will also be the finisherq.”]

  LEARN then, from hence,

How greatly we are indebted to our God—

[If we are saints indeed, “our names are written in the book of life,” and have been “written in it from the foundation of the worlds.” What ground, then, is there to any one for self-applause? We acknowledge that there is a difference between you and others; and you are not serving the world, and the flesh, and the devil, as millions of your fellow-creatures are. But who made you to differ? What had you done, to deserve the distinction of having your names written in the book of life? The change that has taken place in you was not the source, but the fruit and consequence of that mercy which God, of his own sovereign grace, conferred upon you. Rejoice, then, in that inestimable benefit, and in that God who so freely bestowed it on you. There is nothing under heaven that calls for so much gratitude at your hands: and therefore I call upon you to bless and magnify your God with your whole hearts.]

  2.      What reason we all have for humiliation and contrition—

[I will not speak of any gross sin as committed by us: I will notice only our ingratitude to God for his electing and redeeming love. Think of the Saviour setting himself apart from all eternity to be slain for you. Think of God the Father setting his love upon you from all eternity, and writing your unworthy name in the book of life. And then think what provocation you have given him “to blot it out again:” and yet he has borne with you to the present moment, in order that you might not come short of the glory reserved for you. Say, whether, in the review of these things, you ought not to stand amazed; yea, and to blush and be confounded in the presence of your God? Verily, it is not possible for us ever to lie too low before our God: and to all eternity must we fall on our faces before the throne, whilst, with all the glorified saints and angels, we unite in singing praises to God and to the Lamb.]

MMDXV

THE FELICITY OF HEAVEN

  Rev. 14:1–5.

And I looked, and, lo, a Lamb stood on the Mount Sion, and with him an hundred forty and four thousand, having his Fathers name written in their foreheads. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: and they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the first-fruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God.

A CONSIDERABLE part of the Book of Revelation is yet involved in impenetrable obscurity; though we doubt not but that, when the predictions contained in it shall have been fulfilled, the whole will appear as lucid and intelligible as any other prophecies which have been already accomplished. There are parts however which may be understood by every reader; and which are particularly interesting, on account of the sublime views which they unfold to us of the heavenly state. Indeed in the whole of the inspired volume there will not be found such bright displays of heaven as in this closing part of the sacred canon. The vail seems on many occasions to be drawn aside, as it were, and we are admitted to see and hear all that is taking place in the regions of bliss. The passage before us is of this kind. The Apostle himself was, as it were, caught up into the third heavens, where he saw his adorable Lord and Saviour in the midst of all his redeemed people, and heard the songs with which they proclaimed his praise. His record concerning it will lead me to set before you,

I.      The blessedness of heaven—

There the Lord Jesus Christ dwells in the midst of his redeemed people—

[Heaven doubtless was the place now opened in vision to the Apostle’s view: it was “Mount Sion, the city of the living God, the heavenly Jerusalem.”

There the Lord Jesus Christ dwells, still retaining in his person all those marks which his murderous enemies inflicted on his sacred body, when he offered himself a sacrifice for the sins of a ruined world. He was the Lamb slain from the foundation of the world; and in that sublime character does he yet appear, though seated on his heavenly throne: for in that character he is most glorified in himself, and most endeared to his redeemed people.

Around him stand the myriads of his redeemed. They are called “an hundred and forty and four thousand, “every tribe of Israel having twelve thousand of its members “sealed in their foreheads” as God’s peculiar property, and “having the Father’s name engraven there” as an evidence of their relation to him. But we are not to suppose that there are no more in heaven than the number specified: for they are in reality a multitude that no man can number, out of all nations, and kindreds, and people, and tongues.”]

There are they adoring him with unceasing songs of praise—

[The song in which they join, though not specified here, is made known to us in a former chapter. It is “a new song;” because it was unknown to the bright morning stars which were first created, nor could possibly be sung by those who never fell. Hence it is said to be “a song which no man could learn, except those who had been redeemed from the earth.” Hear the song itself, as reported to us by him who heard it: “They sang a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood, out of every kindred, and tongue, and people, and nation; and hast made us unto our God kings and priests: and we shall reign on earth.” He then adds, “And I beheld, and I heard the voice of many angels, round about the throne and the beasts and the elders; and the number of them was ten thousand times ten thousand, and thousands of thousands, saying with a loud voice, Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing.” Here are two things to be noticed; one is, that the song was new; for it could not be sung till the Lamb was slain; and the other is, that the angels are unable to join in the song of the redeemed: for whilst the redeemed celebrate his praises as having been “slain for them, and having redeemed them to God by his blood,” the angels can only join so far as to acknowledge, that He is “worthy to receive” the praises that are so offered to him.

This chorus of the redeemed, swelled as it is by the acclamations and amens of all the angelic hosts, is “as the sound of many waters, and loud as thunder itself:” yet is the song so melodious, that every one of the redeemed accompanies it with his harp; for it is “the voice of harpers harping with their harps.” The music of the temple-service in the days of Solomon must have been grand beyond all that men of this age can conceive: but not Solomon in all his glory could form a conception of that melody which John heard, and which, I pray God, we may be admitted to hear, and join in, to all eternity.

It is said of all this band, that “they follow the Lamb whithersoever he goeth.” Whilst they were in this world, they endeavoured to walk in his steps, and to follow him in all his ways; and now they attend upon him through the boundless expanse of heaven, all vying, as it were, with each other in testifying their love and gratitude to their adorable Redeemer. As in the days of old, at the time of Jesus’s triumphant entry into Jerusalem, “the whole multitude followed him, crying, Hosanna to the Son of David; blessed be he that cometh in the name of the Lord; Hosanna in the highest;” so now in heaven they follow him with similar acclamations, and rest not day nor night from this glorious employmentg.

Such are the circumstances related by the Apostle: but, to form any idea of the bliss enjoyed by the heavenly hosts, we must ourselves be partakers of it: the language of mortality cannot paint it; nor, if an angel were to come from heaven to describe it, could our feeble apprehensions grasp the mighty theme.]

In relation to this blessedness, the point which more particularly demands our attention is,

II.      The character of those that are admitted to it—

This is minutely marked,

  1.      In its source—

[“They have been redeemed from among men.” Once they were in bondage even as other men: but God in his mercy delivered them “by a mighty hand and with an outstretched arm.” Israel when in Egypt were an exact picture of them in their unregenerate state. Their subjection to sin and Satan was entire: nor could they by any means cast off the yoke with which they were bound. But God, in his tender mercy, pitied them; and sent his only dear Son to redeem them; to redeem them, by offering his own soul a ransom for them, and by enabling every one of them for himself to burst his bonds. Thus to God’s sovereign love and mercy must their emancipation be traced in the first instance, and then to the efficacy of the Redeemer’s blood, and the almighty power of his grace. As Israel were “a nation taken out from the midst of another nation for the praise of the glory of his grace,” so are all that either are, or shall be, transferred to the heavenly Canaan, “a chosen generation, a royal priesthood, an holy nation, a peculiar people, that they may shew forth the praises of him that hath called them out of darkness into his marvellous light.”]

  2.      In its progress—

[“They are a willing people, though made so in the day of God’s power:” and the very instant that they begin to taste redeeming love, and to experience the mighty working of God’s power on their souls, they offer themselves up to God “as first-fruits to God and to the Lamb.” The first-fruits of every thing were God’s peculiar portion: nor could any man appropriate them to his own use without being guilty of sacrilege. And such are all who are truly converted unto God. Under this character then they present themselves to him: they know that “they are not their own, but his: and therefore they desire to glorify him with their bodies and their spirits, which are hisl.” They account this “a reasonable service;” and they engage in it with their whole hearts.

Having consecrated themselves to God, they endeavour to be faithful to their engagements. This is what is meant, when it is said in my text, “They were not defiled with women; for they are virgins.” It is of spiritual fornication that the Apostle speaks. This is a common figure in the Holy Scriptures. Men are often said to “go a whoring after their idols.” But the saints in glory have kept themselves from spiritual, as well as from open and outward, idolatry. They have given up themselves to the Lord Jesus Christ, as a virgin betroths herself to her husband: and they have “kept themselves pure;” not transferring to any rival the regards which are due to God alone.

Nor is it from overt acts only that they have abstained, but from unfaithfulness even of thought or desire. They know that God requires the heart: and that the smallest alienation of the affections from him would excite his just resentment. They have therefore laboured to be sincere and without offence before him: and through the grace and mercy of their God “they have been preserved blameless:” so that “in their mouth there was no guile; and they are found without fault before the throne of God.”

Here you see the whole Christian life depicted; and the process by which every saint in glory is fitted for his place. The whole work of grace originates with God, and is carried on by God to its final issue. But man is neither an unwilling nor inactive servant in the house of his God. He is aware that he must be meet for the inheritance of heaven before he can possibly enjoy it. This meetness therefore he aspires after, and labours for with all his might: and, through the operation of God’s grace upon his soul, he is fully prepared for glory, being perfected after the Divine image, an Israelite indeed, in whom there is no guile.]

  Permit me now to ADDRESS you all,

  1.      As candidates for heaven—

[Men who are candidates for earthly honours find that much labour is necessary for the attainment of their object. Be assured then, brethren, that notwithstanding heaven is a free gift of God for Christ’s sake, yet must it be laboured for as much as if it were altogether the fruit of our own exertions: as it is said, “Labour not for the meat that perisheth, but for that which endureth unto everlasting life, which the Son of man will give unto you.” And permit me to ask, Is it not worth a whole life of most strenuous exertion? Consider only the representation that has been given of it: is it not desirable to be of that happy number, who are following the Lamb through all the courts of heaven, and with voice and harp ascribing to him all possible glory and praise?

But think of the alternative: think, if you are not admitted there, where will you be, and be to all eternity! There is no middle place between heaven and hell. The idea of purgatory is a mere Popish delusion. As, if you have not the mark of Jehovah’s name upon your forehead, you must bear the stamp of Satan’s children; so if you are not made partakers of the glories of heaven, you must for ever participate in the miseries of hell. See what is spoken but a few verses after my text. “If any man worship the beast, and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation: and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb; and the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night.” Now though this is spoken primarily of those who enter into the abominations of popery, and bear on their forehead or on their hand the mark of that idolatrous Church, it is true also of all who die in their sins: the persons that are not admitted to the marriage-supper of the Lamb, are “cast out into outer darkness, where is weeping, and wailing, and gnashing of teeth for ever.” Compare now these states: both those in heaven and those in hell are “in the presence of the holy angels and of the Lamb;” but the one, as the monuments of mercy, and joint-heirs of glory; the other, as monuments of vengeance, and heirs of wrath and fiery indignation. Need I then say to you, be diligent to make your calling and election sure? I pray you, consider how many there are who fall short of this inheritance. Of all that came out of Egypt, two only entered the promised land: and the perishing of all the rest in the Wilderness is set forth as an admonition to you, lest you also come short of the promised rest. I cannot then be too urgent with you on this important subject. I would have you all to succeed in this great enterprise, and so to approve yourselves to your Saviour now, that you may be counted worthy to dwell with him in a better world.]

  2.      As expectants of it—

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