4. As a monument erected to the honour of God himself [In monuments raised to our 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. iii. 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 3 ἡ ̓Αρχή. 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 about. 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 downright 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 fellowcreatures: 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 d Eccl. vii. 16, 17. 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 hearth;" and will be satisfied with nothing less. "A divided heart" he abhors. 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. e Gal. iv. 18. h Prov. xxiii. 26. f Luke xiii. 24. g ver. 17. |