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CHAPTER II.

 

REMARKS ON THE EPISTLES TO THE SEVEN CHURCHES IN ASIA, - REVELATION, CHAPTERS I., II., III., - TENDING TO ILLUSTRATE THE NATURE OF EARNESTNESS IN RELIGION.

 

It is a matter of no moment to the design of this work, in what light these epistles are to be considered; whether as the past real histories of the churches here mentioned, and of their actual condition at the time, or as symbolical or prophetical representations of the different states through which the church was then destined to pass in its future history; since the spiritual instruction to be gathered from them is the same in either case. The former supposition seems the more likely one, and it is probable that these churches were specially under the superintendence of the beloved apostle during the decline of his life; not, however, these alone, but they were the more considerable ones under his care; and as the seals, the trumpets, and the vials, were all in sevens, so, to preserve the harmony, the churches also were set forth under that number.

 

Though the epistles were addressed to the presiding pastor or bishop under the designation of "the angel," for what reasons it does not appear quite clear, it is evident that they were intended for the whole church.

 

It is not proposed here to go into any minute exposition of these addresses, but only to make some general remarks upon them, tending to show the nature and necessity of an earnest piety, and to stir up the churches to seek after it.

 

1. Unlike the other inspired apostolical epistles, these are all delivered by the Lord Jesus Christ in person, through the medium of the apostle, and are therefore analogous, in that particular, to the messages which, under the Jewish dispensation, the prophets delivered to the people, with a "Thus saith the Lord." This indicates the deep interest which Jesus Christ takes in the spiritual welfare of all and each of his churches. His regard to these seven communities was by no means exclusive or special: all others which then existed were as dear to his heart, because as much the purchase of his blood, as they: and so are all that now exist, even to the least company of believers in the most obscure village. How exquisitely beautiful is the description given of him, as, "He who walketh amidst the seven golden candlesticks:" and how impressive a symbol is this of the design of each church to be a fountain of the purest light to the place in which it exists. Can anything more emphatically remind us than this symbol, of the devoutness, the zeal, the spiritual knowledge, which each church should possess, since it is formed to illuminate a dark world, is under the personal superintendence of the Lord Jesus, and is an object of his solicitous care? How earnest is he on behalf of every community of the faithful as a whole, and every member of it in particular.

 

2. The address to each church commences with the same solemn assurance of his intimate acquaintance with its spiritual condition: "I know thy works." He thus declares that he is ever looking upon his churches, not as we look, from a distance, but with an eye immediately fixed upon each - not with a cursory or general glance, but with a close and minute inspection into the state of every heart; so that his knowledge of each member is as perfect as his knowledge of the entire church, and is derived from its proper source - the real facts of every case subjected to that all-searching eye, which is represented by a flame of fire, Rev. 2:18. This is expressed with still more explicitness in his address to the church at Thyatira, to which he says, "All the churches," not the world merely, but "the churches shall know that I am he which searcheth the reins and hearts; and I will give unto everyone of you according to your works." This asserts not only his power or his right, but his occupation; he is ever thus engaged; his eyes are always running to and fro through every church. His attention is minute and specific; it is not the church collectively, but the church in its individual members, that is the subject of his scrutiny. How anxiously and how inquisitively should each church say, what does he see in us? and each member say, what does he see in me? Can anything be a stronger incitement to diligence, to earnestness, to entire self-consecration, than the thought that we are ever in the great task-master's eye. Over each one of us continually rolls the thrilling and solemn announcement, "I know thy works." Could we but set the Lord always before us; could we but realize him as at our right hand; could we but even look up to him as present, though invisible, saying to him, "Thou God seest me," should we need anything more to stir us up to the most intense devotedness?

 

3. Christ always begins his addresses to these churches with the language of commendation, where there is anything to commend. How condescending, kind, and gracious is this, and what a lesson does it furnish to us for regulating our conduct towards each other! How encouraging is this in all our attempts to please him, and what an incentive to labor more abundantly for him! He is not a hard master, nor an ungracious one, turning away with indifference and disdain from the services of his people. The feeblest efforts made by his feeblest disciple, when made with sincerity, are accepted by him; the wish, the sigh, the tear, the inarticulate and unuttered, because unutterable, groaning, are all noticed by him, and received with a most condescending, "Well done." O, Christians, shall such a master be served with a slack hand, a tardy foot, or a cold heart? Shall stinted, grudged, or lukewarm services be offered to Him? Shall less than the best, or the utmost, be done for Him? "If ye offer the blind for sacrifice, is it not evil? and if ye offer the lame and sick, is it not evil? But cursed be the deceiver, which hath in his flock a male, and voweth and sacrificeth unto the Lord a corrupt thing: for I am a great King, saith the Lord of Hosts, and my name is dreadful among the heathen." Mal. 1: 14.

 

4. At the same time, Christ, in the exercise of a righteous severity, rebuked each church for what was wrong, where he found anything worthy of reproof. His love is not a blind and doting affection, which sees no fault in its object; but is a wise and judicious regard, which searches out failings, not so much to expose and punish, as to correct and remove them. Even to the most corrupt of the seven churches, he said, after a severe reprehension, "As many as I love, I rebuke and chasten." Inconsistent and negligent professors! ye who know your worldliness; your evil dispositions; your breaches of truth, honor, and justice; your neglects of prayer in the closet and in the family; your general declensions and decay of piety; your gross irregularities and manifest inconsistencies - hearken to his reproving voice; look at his frowning countenance; dread his continued rebukes. Amend your doings. Put away the evil that is in you. He will not tolerate sin in you; nor should you in yourselves.

 

5. Each address closes with a promise of reward to those who are victorious in the Christian conflict. "To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God - he shall not be hurt by the second death - I will give to him to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth save he that receiveth it - I will give him power over the nations - he shall be clothed with 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- I will make him 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: and I will write upon him my new name and he shall sit with me on my throne, even as I also overcame, and am set down with my Father on his throne."

 

Such are the exceeding great and precious promises which are made to those who "come off more than conquerors through him that hath loved them" in the fight of faith, and which, though distributed among the churches, will all be fulfilled in every individual victor. 'I'hough some of the expressions have a meaning which can never be fully developed in this world, that very difficulty seems to add to their value, since it exhibits in vague and general outline an object too vast to be comprehended, and too bright to be seen by our present limited and feeble vision. Christians, look up at these stupendous objects of hope, floating in obscure grandeur behind the dim and mysterious transparency of Holy Scripture; and then imagine, and it can only be faintly, the reward of successful diligence. You are engaged in a conflict of immense difficulty and of tremendous importance. See what consequences hang upon it; and for what stake you are contending. An archangel coming direct from the throne of God, with all the scenes of eternity and heavenly glory fresh in his recollection, could not make you comprehend the weight, and the brilliancy, and the worth, of that crown which is held forth by the hand of infinite love, to engage your ardor in the contest against sin, Satan, and the world. Earnestness! Where? for what? and in whom should it be expected, if not in him who is contending upon earth for glory, honor, immortality, and eternal life? Is he a cold statue or a living man, who can see such objects placed before him, and not feel every ambitious desire influenced, and all his energy engaged for their possession? It was on this the mind of the apostle was fixed when he uttered that heart-exciting, soul-inspiring language - "Brethren, I count not myself to have apprehended; but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus." Phil. 3:13, 14. If an apostle felt such earnestness indispensable, inevitable, and necessary, how much more should we!

 

            Let us now take up each epistle separately, and learn the one great lesson which each seems adapted and designed to teach.

 

EPHESUS, CHAP. 2:1.

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"Unto the angel of the church of Ephesus write. These things saith he that holdeth the seven stars in his right hand, who walketh amidst the seven golden candlesticks: I know thy works, and thy labor, and thy patience, and how thou canst not bear them that are evil; and thou hast tried them that say they are apostles, and are not, and hast found them liars: and hast borne, and hast patience, and for my name's sake hast labored. and hast not fainted. This thou hast, thou hatest the deeds of the Nicolaitanes, [i. e., a sect of practical antinomians,] which I also hate."

 

We are ready to exclaim, what a church and what a character! They worked, yea, labored, for Christ; they were called to suffer persecution, and instead of apostatizing, endured their sufferings with patience; they maintained a strict and holy discipline, and cast out from among them impostors and evil characters! Is anything wanted here? Will the Lord Jesus find any fault with them? Yes, he did. He commended them for their good, but" Nevertheless," said he, "I have somewhat against thee, because thou hast left thy first love. Remember, therefore, from whence thou art fallen, and repent, and do thy first works, or else I will come unto thee quickly, and will remove thy candlestick out of thy place, except thou repent." I know of nothing more alarming and impressive than such a rebuke to such a church.

 

Now the lesson taught us here is, that no measure of attainment in churches or individual members will satisfy Christ, while any palpable defect in other things is observable. We cannot, we must not, attempt to compound for attention to some things by the neglect of others. Here was a church that excelled in so many arduous duties, that one should have almost expected to hear nothing but the language of unmixed commendation; and we are ready to say, if such a community was rebuked for deficiency, what shall be said of us? How we ought to tremble! Their sin was a leaving of first love; their religious affections had abated, the spirituality of their minds had declined, their joy was not so lively, nor their love so ardent, as it once was; and notwithstanding their labor, and patience, and external holiness, the Lord Jesus rebuked them even with threatenings. How fearfully common is this declension! How many are there, who are saying,

 

            "Where is the blessedness I knew,

            When first I saw the Lord:

            Where is the soul-refreshing view

            Of Jesus and his word?

 

            "What peaceful hours once enjoyed!

            How sweet their memory still!

            But they have left an aching void,

            The world can never fill."

 

This is so common that many are almost ready to excuse it as a state to be looked for in the natural course of things; but Christ treats it as a sin, and calls upon the party to repent of it; and threatens, if they do not, to remove the candlestick out of its place.

 

I ask, then, if anything less than the most intense earnestness can prevent this declension, or recover us from it when we have fallen into it? The language of Christ to us all is, "Go on unto perfection." Which of our modem churches can compare with this at Ephesus, and which of them therefore should not hear the words of Christ addressed to them, "Repent, repent!"

 

SMYRNA, CHAP. 2:8.

 

"Unto the angel of the church in Smyrna write. I know thy works, and tribulation, and poverty, (but thou art rich,) and I know the blasphemy of them that say they are Jews, and are not, but are of the synagogue of Satan. Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days; be thou faithful unto death, and I will give thee a crown of life."

 

Now it is observable that this is one of the two churches against which nothing is alleged in the way of blame: and to which no language of rebuke is addressed: and it is evident at the same time that it was much and sorely tried by persecution. This persecution had reduced them to great poverty. "We see here of what little account worldly wealth is in the estimation of Christ. We hear much of respectable congregations and churches, where little else is meant by that but that they are numerous or opulent; but the estimation of Christ goes on quite another principle. What a contrast there is between this church and that at Laodicea ! They were rich in this world's goods, but poor towards God; these were poor in this world, but rich towards God."

 

            Now the lesson to be learnt from this church is, that persecution, if it reduce the numbers of professors, is favorable to eminent piety.

 

In times of unrestricted liberty, external prosperity, and unmolested ease, such as ours, especially in an age when evangelical sentiment is to a certain extent fashionable, professors of religion multiply fast; but like the luxuriant produce of tropical regions, they want the strength and solidity which colder climates and more frosty atmospheres give to the plants and trees which grow under their influence. Persecution, which withers and destroys the profession of multitudes of these effeminate and feeble followers of Christ, leaves the deeply rooted plants of God's own right hand planting still growing strong and fair. What strange and awful havoc in our churches would one year of bitter and oppressive intolerance make! In what numbers would the soft, luxurious and self-indulgent members drop off from the fellowship of the faithful: and, on the other hand, in what majestic grandeur and heroism would the cross­bearers stand forth, and revive the martyr age of suffering and glory. As skillful and intrepid seamen are formed by the tempest; as heroes are made in the battlefield; and as gold is purified in the furnace; so eminent Christians are raised up, and called forth, by the force of persecution.

 

Now let us all consider what kind of religion that must be which makes a man a martyr; what depth of conviction, what strength of faith, what ardor of love, what liveliness of hope! Let us think what a value and impression of eternity; what an assurance of heaven; what a conquest of the world; what an emancipation from the fear of death, there must be, to make a man press forward in his religious profession, not only at the hazard, but with the certainty, of bonds, imprisonments, and death! Is ours such a religion? Do we know the power of a principle which the prospect of the scaffold could not overcome; and the ardor of an attachment which the agonies of the stake could not extinguish? Have we a self-denial, a habit of mortification and crucifixion as regards our sinful desires, which is itself the germ of the martyr-spirit, and which makes it clearly intelligible, how we could die for it? Is there, when we are looking round upon a quiet and happy home, and upon a circle of endeared relations, such a state of mind as this, "I feel as if, by God's grace, I could give up all this, rather than deny my Lord." This is required in all who would be Christ's disciples. He will accept no man on other terms. It is his own declaration, which we should do well to study, "If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple; and whosoever doth not bear his cross and come after me, cannot be my disciple." Luke 24:26. This single passage seems enough to circulate alarm through all Christendom, and to excite apprehension in the minds of nine tenths of the professed disciples of the Lamb, about the sincerity of their religion. We are involuntarily led, in consternation, to say, "Who then can be saved? What diligence and devotedness; what solicitude and intense earnestness, are necessary to justify and sustain our pretensions to such a religion as this! Who has enough of the pure gold, or is free enough from the dross of sin, to stand the test of such a fire?"

 

PERGAMOS, CHAP. 2:12.

 

"Unto the angel of the church in Pergamos write. These things saith he that hath the sharp sword with two edges: I know thy works, and where thou dwellest, even where Satan's seat is; and thou holdest fast my name, and hast not denied my faith, even in those days wherein Antipas was my faithful martyr, who was slain among you where Satan dwelleth. But I have a few things against thee, because thou hast them that hold the doctrine of Balaam, who taught Balac to cast a stumbling-block before the children of Israel, to eat things sacrificed to idols, and to commit fornication. So hast thou also them that hold the doctrine of the Nicolaitanes, which thing I hate. Repent, or else I will come unto thee quickly, and will fight against thee with the sword of my mouth."

 

Pergamos was a city of Mysia, in Asia Minor, the capital of the province, the seat of government, and the residence of a race of monarchs whose ambition it was to make it rival Rome or Alexandria in wealth, grandeur, and elegance. It abounded with idol temples, in which the most impure and lascivious orgies were celebrated; it was addicted to excessive luxury, effeminacy, and corruption, and was infamous in Roman history for the polluting influence which, in its subjugation by that people, it exercised over their conduct. So that very emphatically might it have been said, "Satan's seat was there," and that there he dwelt as in his loved abode. Yet amidst these abominations was planted a Christian church. It was not to be wondered at that in such a place persecution should be kindled, and should rage against those whose doctrines and whose practices were a constant and a severe rebuke upon the religion and works of the whole city. In the persecution, Antipas, perhaps a faithful pastor, was crowned with martyrdom, and probably others with him. The great bulk of the church continued steadfast amidst surrounding opposition, and pure amidst surrounding vice. It requires a stretch of imagination to conceive of the earnestness which must have been cherished and exhibited by those who remained faithful.

 

Yet even here there were some who were exceptions to the rest; some that held the doctrines of Balaam, who had instructed Balak to seduce the Israelites into the lascivious rites of the Moabitish idolatry. By this we are to understand that some of the members of that church, while professing the doctrines of the gospel, gave connivance in some way or other to the flagitious[1] idolatry of their city; and, in addition, there were some of the antinomian Nicolaitanes there also. For this the church was called to repentance, which they were to exercise and manifest by bearing testimony against such sins, and by separating the transgressors from their communion.

 

The lessons to be learnt from the history of this church are two; the danger of professors of religion imitating the manners of the age and country in which they live; and the sinfulness in the sight of God of retaining ungodly persons in communion. In every age and every country, the church has been exposed to peculiar trials of its constancy, consistency, and fidelity, by the prevalence of surrounding evils, ever varying with the circumstances of the times, but always existing in some form or other. These it is its wisdom to know, and its duty to avoid. In these lie its chief danger, and in avoiding them its chief difficulty. It is far more easy to reconcile ourselves to common and prevailing sins, than to such as are rare and infrequent; to follow the multitude to do evil, than to pursue a solitary or almost deserted path of sin. Custom abates the dread, and in the estimation of some almost annihilates the criminality, of transgression. That cannot be wrong which so many and such reputable persons do without scruple, is the false and fatal but common logic by which Satan deludes not only the world, but also the church. Hence it is the duty of professors to study well the circumstances, habits, customs, and tendencies of the times in which they live, in order to ascertain what evils have obtained credit under the veil of currency and fashion. God's laws do not change with the times, nor does he lower his requirements to meet the relaxed and degenerate morality of a lukewarm generation. We are not to be carried about with diverse and strange practices, any more than with divers and strange doctrines: the morals of Christianity are as fixed and unalterable as its truths. To resist the tyranny of custom, and the seductions of fashion; to wade against the stream of prevalent example; to be singular, when that singularity is an emphatic protest and severe rebuke, which are sure to irritate the many who feel themselves condemned; to draw down the taunt of an ostentatious puritanism, and the imputation of an affected sanctimoniousness - this is no easy task - yet it is demanded of us all - but can be achieved only by an earnestness of mind which amounts to a species of moral heroism. Vices condemned by all, improprieties which are disgraceful and involve a loss of reputation, are easily avoided; and virtues which are in universal repute, as easily practiced; but the sins which are attended with no disgrace, but on the contrary have changed their names into virtues, and are committed under a plea of necessity; and virtues which have acquired the character of a morose and proud asceticism, are shunned with aversion and disgust. Christian professors! the downward progress of the church of Christ has in our age commenced; the deteriorating process is in operation. Awake, open your eyes, look around you!

 

But this is not the only lesson taught by the history of the church at Pergamos: we learn also how displeasing, in the eyes of Christ, is impurity of communion. Every church is intended to be a light of the world, not only by its creed but by its conduct. Holiness is light, as well as truth. God is light; by which is intended that he is holy. Creeds, confessions, and articles, except as they are sustained by their practical influence in the fruits of righteousness, do little good; they may be as the flame which is to illuminate a dark world, but the misconduct of those by whom they are professed so beclouds the glass of the lamp with smoke and impurity, that no light comes forth, and the lamp itself is unsightly and offensive. To receive or retain unholy men as members of our churches, is a fearful corruption of the church of Christ, which was ever intended to be a "congregation of faithful men," a communion of saints. How severely did the apostle rebuke the Corinthian church for retaining its incestuous member, and how peremptorily did he command his excision. To retain notorious sinners in the fellowship of the church is the most awful connivance at sin which can be practiced in our world, for it is employing the authority of that body to defend the transgressor and to apologize for his offense. There is a strong repugnance in some persons to proceed, almost in any case, to the act of excluding an unworthy member, just as there is, in cases of disease, to give up a mortified limb to amputation, - but it must be done; the safety as well as the comfort of the body requires it. In the case of sudden falls, and single sins, where there is a deep sense and ingenuous confession of sin, much lenity should be observed; but where the sin is public and aggravated, and the conscience hardened, to show mercy in such a case, is high treason against Christ, by retaining enemies and rebels in his kingdom who are virtually seeking its overthrow. The church is a band of witnesses to the necessity and excellence of holiness, and anything which could enfeeble or divaricate that testimony is infinitely mischievous to the cause of Christian morality, and therefore grossly insulting to him who died, "to purify to himself a peculiar people, zealous of good works." Whenever the church ceases to bear testimony for holiness, it abandons its commission, and is no longer a witness for Christ. If it lean to either side, it should be to the side of severity of discipline, rather than of laxness, since it is far better that an offending member should have this addition to the burden of his punishment, than that the character of the church, as a witness for holiness, should be impaired. What a horrid caricature, what a monstrous perversion, what a profanity of the very idea of a Christian church, has been given to the world, by the so-called church of Rome; by that sty of beastly sensuality, that slaughter-house of horrid murder, that emporium of chartered crime, and commerce of iniquity, which the Vatican has presented in past ages to the eyes of an astonished, disgusted, and loathing world! And even now, what a sphere of Jesuit craft, and odious vice, are most of the countries which are included in the Roman see, and within the membership of the Roman church! How summarily and how truly is the whole described by that one comprehensive and expressive phrase, "The mystery of iniquity!" The true church must be, and is, in direct opposition to this; it bears upon its lofty front this inscription, " Holiness to the Lord," and it stands out adorned with the beauties of holiness, as a living witness for him, who in the cherubim's song is lauded as the" Holy, holy, holy, Lord God Almighty."

 

THYATIRA, CHAP. 2:18.

 

"Unto the angel of the church in Thyatira write: I know thy works, and charity, and service, and faith, and thy patience, and thy works; and the last to be more than the first. Notwithstanding, I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and seduce my servants to commit fornication, and to eat things sacrificed to idols: and I gave her space to repent of her fornication, and she repented not. Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds. And I will kill her children with death; and all the churches shall know that I am he which searcheth the reins and hearts; and I will give unto every one of you according to your works. But unto you I say, and unto the rest in Thyatira, as many as have not this doctrine, and which have not known the depths of Satan, as they speak; I will put upon you none other burden."

 

Thyatira was a city of Macedonia, of some celebrity in its day, and is still a considerable place, in the possession of the Turks. In the church at this place our Lord saw much to commend. His eulogium is very strong. There was faith, charity, patience, service, works, and, what was the reverse of the state of the church in Ephesus, which had left its first love, the last works of the church in Thyatira were more than the first. Of how few churches can this be said! How many are rather declining in piety than advancing; but here was growth, progress. Here last love was stronger than the first. Yet even in this church there was something to condemn; nor would the good do to set over against the bad.

 

What is meant by the woman Jezebel, whether it is to be interpreted literally of some female of rank and influence, set forth under this name, who exerted a pernicious influence in corrupting the church by false doctrine, and practices arising out of it - or whether it is to be understood mystically, as importing a corrupt faction, who, though united to God's people as Jezebel was by marrying an Israelitish prince, yet were attached to idolatry, and labored to seduce others into it, is not easy to determine; nor is it important to our present purpose that it should be so determined. Probably the allusion is to some false teachers who were assiduous in corrupting the minds of the church. On these wicked men God denounced the most awful threatenings, if they repented not.

 

The lesson for the churches to learn from this epistle is, that it is our duty to set our face against the teachers of false doctrine, especially such doctrine as relaxes the bonds of moral obligation, and is opposed to the purity of God's law.

When our Lord prayed in behalf of his people that they might be sanctified by the truth; and when the apostle described the doctrines of the gospel as "the truth according to godliness," this great sentiment was taught us, that error is essentially polluting; for if truth sanctify, error must corrupt; except two causes so diametrically opposite to each other as truth and falsehood can produce the same effects. The germ of holiness lies hid in every truth, and of sin in every error; and therefore much does it become the church to hold fast the truth. It is a notion with many that there is no sin in error. The adage of Pope[2] has been adopted by multitudes in these free-thinking, latitudinarian days:

 

            "For modes of faith let graceless zealots fight,

            His can't be wrong whose life is in the right."

 

This is true in the letter, but false in the spirit, since there can be no right life, in the scriptural sense of the word "right," but what comes from a right mode of faith - so that if the former be correct, so must be the latter. The intention of the poet, however, was to annihilate the importance of distinctive sentiments on religion, and by insinuating that all were equally valuable, or equally valueless, to subvert the very throne of truth, and thus to do away the authority and obligation of the Bible. This hackneyed couplet is a dreadful dogma of skepticism, soaked and drenched with infidelity to its very core. This bantling of infidelity has been foisted upon the church, and profanely baptized by the name of charity: depend upon it, it knows nothing of charity but the name, and if the father of it had not renounced the Bible, he would have known that errors of doctrine, to whatever extent they go, show a mind not yet brought into subjection to Christ. If a man may renounce one truth of revelation, and yet be sinless, he may renounce two; if two, four; if four, eight; if eight, half the Bible; if half, the whole; and yet be innocent. What, then, become of those threatenings which are denounced against all unbelievers; and of those numerous passages which suspend our salvation upon the reception of the truth as it is in Jesus? It may be difficult and altogether impossible for us to draw the line between doctrines essential to salvation and such as are not, and to fix upon that kind and that measure of error which is incompatible with true religion: we had better not make the attempt, but leave those who hold false doctrines to the justice or mercy of God. There is, in this respect, the same difficulty in practical as in speculative error. Who shall undertake to declare what measure of sinful conduct is incompatible with personal safety as regards eternity? Still we may hold, and should hold, the importance of truth, and the sinfulness of error, as well as of practice, and on this ground should "earnestly contend for the faith once delivered to the saints." Let this be one object, and no inconsiderable one either, of an earnest church, to stand up for the great fundamental truths of salvation. We have arrived at a latitudinarian age: a spurious philosophy is creeping over us: an unconcealed hostility to those truths which we had thought were settled as the faith of the universal church, is now extensively manifested, from opposition to which we must not shrink under the pusillanimous[3] dread of being classed with the bigots and petrifactions of a by-gone age. Our theology is our glory, not indeed in the form of a stiff, cold, statue-like symmetry of dogmatic system, but as the warm life blood flowing through our practical religion. The attempt of many is to persuade us to give up and abandon our creeds; instead of this, our object should be to give them life, vigor, power, and beauty, in holy actions, spiritual affections, and heavenly aspirations. The aim of many is to philosophize our faith into metaphysical speculation : ours should be to infuse faith into philosophy. Give up our theology! Then farewell to our piety. Give up our theology! Then dissolve our churches. for our churches are founded upon truth. Give up our theology! Then next vote our Bibles to be myths; and this is clearly the aim of many - the destruction of all these together, our piety, our churches, our Bibles. What is it that has given us our confessors but our theology? What is the inscription emblazoned on the banners of the noble army of martyrs, and that has formed the song to which these moral heroes have marched to battle, victory, and death? what, but the apostle's injunction, "Contend earnestly  for the faith once delivered to the saints!" Give up our theology! Then what have we as the children of God, begotten by the incorruptible seed of the word, and taught to feed upon the unadulterated milk of the word, to live upon? Give up our theology! Then with what armor and with what weapons shall we carry on the missionary war against the powers of darkness in the fields of paganism? Give up our theology! And what are we to receive in return? What is offered to us for that which has founded our churches, been the theme of our ministers, the life of our souls, the means of all the religion we have possessed? What has philosophy ever yet done, what can she do, or is she fitted to do, for a lost world, and a ruined race; for groaning, bleeding, dying humanity? No, in abandoning our theology, we give up God's most glorious revelation, and man's last hope.

 

Let an earnest church, therefore, put out its noblest and most determined energies in holding fast the form of sound words. Let there be no coquetting[4] on the part of our theological literature with unsanctified genius in the form of infidel poetry, and skeptical philosophy: no eulogy on writers and their productions avowedly hostile to Christianity, unaccompanied at any rate with firm, calm, yet indignant, protests against their enmity to revealed truth. Let there be no attempts to catch a compliment from men who hate our religion, for the candor with which their unbelief is treated. Painful instances of this kind have occurred of late, in which periodicals avowedly devoted not only to Christianity, but to evangelical doctrines, have spoken of infidel writers and their works in a style of compliment, not to say flattery, which has greatly astonished and sorely grieved the friends of truth. We want not that the just tribute to genius should be withheld, much less do we ask that the most virulent infidels should be assailed with a virulence equal to their own. Our religion teaches us to be courteous, and meek, and forbearing: but it teaches us, at the same time, "not to bear them which do evil," and to withstand them to the uttermost. Infidelity is never so dangerous as when associated with poetry and philosophy; and to beguile the young to these dreadful snares, by compliments lavished on the authors of the mischief, without corresponding protestations and warnings against the poison, is strange work for the Christian essayist or reviewer. What is it but to furnish the gilt to cover the pill, or the honey to conceal the poison? Never, never was there an era in the history of religion, when it more became the master minds, the beaux-esprits[5] of evangelical truth, to summon their energies to the great conflict now going on between truth and error, and to manifest an intense earnestness in upholding the divine authority and momentous importance of evangelical truth.

 

SARDIS, CHAP. 3:1.

 

"And unto the angel of the church in Sardis write; I know thy works, that thou hast a name that thou livest, and art dead. Be watchful and strengthen the things which remain, that are ready to die; for I have not found thy works perfect before God. Remember therefore how thou hast received and heard, and hold fast, and repent. If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee. 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."

 

Sardis was the capital of the kingdom of Lydia, in Grecian history, and has acquired a notoriety by its having been the seat of government to a monarch whose name has become the proverb of wealth, and his end a proof of the instability of human greatness, - I mean Croesus.

 

The description of the state of this church is not very creditable to its religious character. It had "a name to live," by which we are to understand it was held in repute by surrounding churches as in a flourishing condition. Its members perhaps were considerable, their circumstances respectable, their orthodoxy undoubted, and their general conduct reputable. They were neither immoral nor heretical - but all the while, though thus esteemed, the church was dead; not in the fullest sense of the term, but comparatively so, for in the next clause it is said, there were some remains of life, but which seemed ready to expire. The charges brought against it were of a serious nature, affecting its spiritual, though perhaps not its moral, condition. Christ tells the members he had not found their works perfect before God, implying that his churches ought to go on unto perfection - he represents their piety as in the lowest state of declension - and this was the more sinful, as at one time they appear to have been in a far better state, from which they had backslidden. Many, if not most of them, had defiled their garments, had soiled their profession and affections by worldly conformity, though perhaps not by vice. In short, its condition was low, flat, and languishing, so as to be an illustration of the Saviour's metaphor of the salt that had lost its savor. It is bad for the world to be dead; for a church to be so is far worse: it is bad when many individuals are so, but when the great bulk of a Christian community is so, it is deplorable indeed. Yet this was not the case with the whole body, for our Lord says, "There were a few names even in Sardis, which had not defiled their garments," and whom he would not involve in indiscriminate censure. For their sakes, for the sake of their reputation and their comfort, he excepted them from his general charge against the body.

 

The lessons to be learnt from the epistle to this church are two: first, In the midst of general declension it is possible for anyone to keep up the power of vital godliness,  and in most cases there are some who do. There are few churches in which, however prevalent may be the corruption of the body, there are none who are exceptions to the general rule; none who are "faithtul found among the faithless;"[6] none who mourn in secret for the declension of their brethren, and who by example and reproof endeavor to arrest the progress of decay. Even in the most degenerate days of Israel's apostasy, when Elijah knew not where to look for a second worshiper of the living and true God, there were seven thousand who had not bowed the knee to Baal. What honor encircles those members, how precious are they in the eyes of God, who are not carried away by the swelling stream of corruption, but stand firm to the doctrines and spiritualities of the gospel profession! Their conduct shows what can be done to maintain our ground against prevalent declension. It is a beautiful spectacle to see a few consistent, spiritually-minded professors holding on the even tenor of their way, when the greater part of the church are gradually sinking into worldly conformity; bearing high the standard of the cross, and becoming a rallying point for all the piety that remains in the church; laboring by prayer, example, and persuasion, to save the walls of their Zion from bearing the inscription of "Ichabod ;" and amidst the indignation, contempt, or reproach of men whose consciences are wounded by their testimony, pursuing their holy and blameless career. Happy few! Your Master knows your works, your trials, your difficulties, and will reward them all. Be not disheartened therefore or discouraged by the frowns and imputations of worldly-minded professors, who will not be backward to set down your conduct to spiritual pride, to an affected singularity, or sanctimonious hypocrisy. Men who withstand the corruptions of the church can expect no better treatment than those who reform the evils of the world. Nay, a resentment more bitter, an exasperation more angry, and "a malignity more envenomed, will be often cherished, by inconsistent and hypocritical professors of religion, towards those who rebuke their conduct, than by the men of the world, just because a deeper wound is inflicted in their conscience. Let us covet to be among the few who are counted worthy to stand in the gap when a breach has been made in the wall, and to keep out the enemy. The prevalence of evil is no excuse for committing it. God can, and will, assist all who are anxious to be kept. He will inspire them, if they seek it, with the courage of heroes, and the constancy of martyrs. He will be a wall of fire round about them for defense, and guide them through every difficulty as by a pillar of cloud. Amidst envious eyes that watch them, spiteful tongues that love to speak ill of them, and hearts that wait for their halting, he will preserve them blameless, and assist them to hold on their way. Let no one say, I fear I cannot be a reformer, or even a witness. God can nerve the most timid mind with courage, and make the most faltering tongue fluent in his cause, where there is an anxiety to maintain the purity of the church, and to uphold, amid such trying circumstances, the consistency of the Christian profession.

 

            Secondly. But another and a most impressive lesson which is taught by this epistle is -  that churches may have a reputation for being in a flourishing condition, which are all the while in a state of progressive decay.

 

It was an impressive description which the prophet gave of the kingdom of Israel, when he said, "Strangers have devoured his strength, and he knoweth it not: yea, gray hairs are here and there upon him, yet he knoweth it not." Hosea 7:9. Decay is always gradual, and in the case of bodily consumption singularly concealed from the subject of it. Equally deceptive is the spiritual consumption of the soul; and he who is on the very verge of death, in some cases knows not his danger. As it is with individuals, so it is also with churches: there may, to an unpracticed eye, be the appearance of life and even health associated with the certain but insidious progress of dissolution. How many individuals and churches, too, are not only flattering themselves that they are in a flourishing condition, but imposing upon others with the same delusion. The place of worship may be commodious, elegant, and free from debt - the minister popular, and approved by his flock - the congregation large, respectable, and influential - the communicants numerous, and harmonious - the finances good, and even prosperous - the collections for public institutions liberal and regular - in short, there may be every mark of external prosperity, till the church flatters itself, and is flattered by others, into the idea of its being in a high state of spiritual health. It has "a name to live." But now examine its internal state - inquire into its condition as viewed by God - inspect the private conduct of its members, and ask for the accessions of such as shall be saved; and what a different aspect of things is seen then. How low is the spirit of devotion, as evinced by the neglect of the meetings for social prayer; by the omission in many households of family prayer, and by the heartless, perfunctory, and irregular manner in which it is maintained in others; and by the giving up, in numerous cases, of private prayer. How feeble is the attachment to evangelical doctrine, and how little relish is there for that truth which is the bread of life to those who hunger and thirst after righteousness. Talent, talent, is the demand; "We want eloquence, genius, oratory," is the cry. Nothing will do without this, and almost anything will do with it. How prevalent is the spirit of the world in their social intercourse. Routs[7] and parties, differing scarcely anything from the fashionable circles of the worldly and the gay, are kept up at much expense, and with every accompaniment of frivolity and levity. Let a stranger, of devotional taste, and spiritual affection, and tenderness of conscience, enter into the families and frequent the parties of such a congregation, and what a destitution would he find of the vitality of religion. Under the deceptive appearance of a large and flourishing assembly, an eloquent preacher, and an air of general respectability and satisfaction on a Sabbath day in the sanctuary, what a deadness of the heart would he find; what a prevailing worldliness in the houses of professors. How many modern churches answer to the condition of that of Sardis. Here is the precise danger to which, above most others, we of this age are exposed, especially the large and externally flourishing churches, in the metropolis and the provincial towns. Oh, let us all, and especially those who are most in danger of coming into, or are already in, this deceptive condition, examine ourselves before God. Let us look beneath the illusive covering of an external prosperity, and examine whether disease and decay are lurking underneath.

 

PHILADELPHIA, CHAP. 3:7.

 

"Unto the church in Philadelphia write. 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."

 

This is one of the seven churches of which no complaint is made, and to which no language of censure is addressed. We should judge they were not distinguished by opulence, but what is infinitely preferable, by piety. They were tried by severe persecution, but they kept the word of Christ's patience, and though but feeble as to all that constituted worldly power, and not very strong in numbers, they still maintained their steadfastness, and kept their hold upon the truth with a martyr's grasp. It would seem they had been much tried by the seed of Abraham, who, having rejected the true Messiah, were no longer worthy the name of Jews. Amidst all opposition and discouragement they were exhorted still to persevere, by the assurance that they should be aided by Divine help in their religious profession, and that even their persecutors should be compelled to do them honor.

 

            The lesson to be gathered from the history of this church is - that eminent piety, and especially immovable steadfastness in the face of opposition and persecution, is the way to honor.

 

There are many intimations scattered through the Word of God, that the church is destined to high distinction in the earth, and to receive a tribute of respect and honor from the nations. The prophecies are full of the most glowing descriptions of this kind; and why has she not yet received this promised tribute of respect ? Just because she has not fulfilled the condition on which it is to be granted, and that is, eminent and consistent piety. When she shall be beheld as the tabernacle of God with men, and as having the glory of God; when she shall rise from the dust, and put on her beautiful garments; when she shall be radiant with the light of heaven, and be adorned with all the beauties of holiness, then shall she be as a "crown of glory in the hand of the Lord, and a royal diadem in the hand of her God." - "Their seed shall be known among the Gentiles, and their offspring among the people; all that see them shall acknowledge them, that they are the seed which the Lord hath blessed."

 

As yet the church, so far from gaining that honor and esteem which are so often referred to, and so divinely promised, has been too much an object of contempt and derision; not that God has failed in his promise, but she has failed in the terms upon which alone she can expect to be esteemed. Religion has not yet generally appeared in that sublime majesty, that heavenly glory, that spotless purity, and that effective beneficence, which alone can command the reverence of mankind. Let her be only seen as a seraph from the skies, pure, benevolent, and consistent, - an image of God, - and then, though she may be too holy for the carnal heart to love, she will still command respect and admiration. Men will not turn from her with disgust and aversion, as from a spirit of falsehood and mischief; they will not insult and despise her, but will consider it as a species of profanity to treat her with rudeness and scorn. It is the feeble, distorted, and crippled form in which she has too generally appeared, the worldliness of her spirit, so strangely contrasted with the heavenliness of her profession; the loftiness of her pretensions, with the lowness of her practice; the extent of her claims, with the insignificance of her deserts, that has brought upon her the contumely[8] and derision which it has been hitherto her lot to receive.

 

Who ever saw or heard of a Christian, who united in his character all the beneficent, righteous, and gentle virtues of the gospel profession; whose very name was a guarantee for whatsoever things are pure, just, honest, true, lovely, and of good report; who added to his faith, virtue, knowledge, temperance, patience, godliness, brotherly kindness, and charity - where, and when, did such a character exist, or one approaching reasonably to such a standard, and not receive the respect even of his enemies, if he had any? God will compel men to do him homage. He will bring his foes to his feet, and make them feel how he is honored of God, and "how awful goodness is." Yes, the greatest persecutors have sometimes paid involuntary homage to eminent and consistent piety, and in every age, and every country, exalted goodness has extorted confessions of respect, even where it has not conciliated affection. It is the exhibition of this eminent piety which, when presented to the world, shall soften prejudice, disarm opposition, abate malignity, and prepare mankind more fully and generally than they have ever yet been, for the reception of the truth of God.

 

LAODICEA, CHAP. 3:14.

 

"And unto the angel of the church of the Laodiceans write. 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. 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 eye-salve that thou mayest see."

 

Of this city, frequent mention is made in the New Testament, as the seat of a Christian church of some celebrity among the primitive communities of believers. It is pretty evident from the epistle we are now considering, that it was considerable for the number and wealth of its members. Religion rarely thrives amidst much worldly prosperity. Our Lord's words contained a truth which observation and experience unite to confirm. "How hardly shall they that have riches enter into the kingdom of heaven. It is easier for a camel to pass through the eye of a needle than for a rich man to enter into the kingdom of God." Exceptions doubtless there are, but they are only exceptions. We have known professors of religion the better for adversity, but who ever knew one the better for prosperity? If such a case ever occurs, is it not regarded as a prodigy of grace? On the contrary, how many have we known, whose piety has declined as their wealth increased; and even where religion has not totally disappeared, amidst accumulating opulence, it has retained only the form or shadow of what it once was. Multitudes in eternity will regard their money as their curse; so says the apostle. "They that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition." 1 Tim. 6:9. Yes, it is the bag of gold that drags down the soul of rich men into the pit. The love of money is the cause of more souls being lost than any other in all Christendom. Hence rich churches are rarely eminent for vital godliness. The spiritual state of the church at Laodicea verifies this remark. They were as poor in religion as they were affluent in worldly wealth. They boasted  of their prosperity, saying, "I am rich." It was their matter of glorying; they vaunted and were puffed up, for wealth generates pride, and fosters vanity, beyond anything else. There is more purse-pride in existence than of any other kind of pride, just because nothing gives a man more consequence in general society than wealth.

 

And what, all the while, was the spiritual state of this church? There is not a syllable mentioned in the way of commendation; they had not grace enough to furnish the Saviour, inquisitive as he was for something to praise, with matter for one note of approbation. The specific charge which he brought against them was lukewarmness, that middle state between heat and cold. Some professors are ardent almost to an enthusiasm of zeal; others cold to the absolute extinction of all vital heat; the one all religion, the other no religion at all; but the Laodiceans were neither the one nor the other; they had no fire, yet they were not ice; they had no decided piety, yet would not leave religion alone; they would not throw off the profession and forms of godliness, yet knew nothing of its power. This state of mind was peculiarly offensive to Christ. To halt between God and the world, truth and error, holiness and sin, is worse, in some respects, and in some persons, than to be openly irreligious. Corrupt Christianity is more offensive to God than open infidelity. No man thinks the worse of religion for what he sees in the openly profane, but it is far otherwise with respect to religious professors. If he that nameth the name of Christ depart not from iniquity, the honor of Christ is affected by his conduct. Therefore Christ seemed to say, "Be one thing or the other. Have more religion or less; act more consistently, or let religion alone altogether."

 

Yet the church, though in this deplorable state, was not aware of its condition, but thought all was going on well; it did not know that it was "wretched, and miserable, and poor, and blind, and naked." This is surprising and affecting, and shows, in an alarming view, how far self-deception may be carried, especially in the case of those, who, like the members of the church at Laodicea, are much taken up with the enjoyment of worldly prosperity. Let a professor of religion have his mind much occupied with the cares of business, and his affections much engrossed with the objects of sense, and it is astonishing how ignorant and mistaken he may remain as to the real state of his soul. Prosperity is the smoothest, easiest, and most unsuspected road to the bottomless pit.

 

The lesson to be learnt from the condition of this church is too obvious to be mistaken or doubted, and too impressive to be unfelt or unheeded; it is this, lukewarmness in a Christian church is a state peculiarly offensive to Christ; a state which may exist without being properly known or seriously suspected; and which is very likely to be produced by worldly prosperity. There stands the awful beacon, and will stand to the end of time, of this corrupt community, warning all the churches of God against a state which is as ruinous to themselves as it is displeasing, yea disgusting, to him. It is a record which every community of Christians should frequently read with most solemn awe; and it is a record which it especially becomes the churches of our age and country to peruse, since in these days and in this country of liberty, commerce, wealth and ease, the danger of sinking into this condition is most imminent. Sardis and Laodicea, it may be feared, furnish the types of many of the churches of this age. We can conceive, and perhaps describe, one of these Laodicean professors. By some means or other, either by an alarming illness, the death of a near relative, or an impressive sermon, his mind has become a little interested in the subject of religion; but his knowledge of its nature was never very clear, nor his conviction of sin ever very deep, nor his sense of the need of a Saviour ever very pungent; but still his views were sufficiently correct, sustained as they were by a good moral character, to gain him access to the fellowship of the church, and the table of the Lord. The object of his solicitude having been gained, he soon loses what little real solicitude he once possessed, and though he does not abandon the forms of godliness, is evidently a stranger to its power. He is perhaps engaged in a prosperous trade, the profits of which accumulate and enable him to command the elegances and the luxuries of fashionable life, or at any rate the substantial comforts of a competent fortune. He is now taken up almost exclusively with business, and worldly enjoyment. All spirituality is evaporated from his mind; religion, as a source of personal enjoyment, a fount of real bliss, an object of experimental interest, has ceased. Private prayer is given up, or confined to a few hurried and heartless expressions uttered on retiring to rest, or rising hastily from it. As to communion with God, if he ever knew it, he has lost it. His family prayers are irregular, formal, or totally relinquished. His family are brought up almost without the least care or anxiety for the formation of their religious character, for he has married a woman without decided religion, and who is one with him in all his worldly habits. There is taste, elegance, fashion, amusement, in his house, but the stranger who visits him neither sees nor hears anything of religion. All is gaiety in the way of parties and entertainments. On the Sabbath he goes regularly once, perhaps twice, to public worship; that is, his body is there, for his thoughts are on his business, his wealth, or his pleasure. The prayers kindle no devotion, the sermon yields no religious enjoyment. To ordinary religious truth, however rich and full the exhibition of fundamental gospel doctrine, he is quite insensible, though upon an extraordinary display of pulpit eloquence, by some gifted preacher, he bestows both attention and eulogium. He is an admirer of talent, and is gratified by its displays. He is found, also, at the Lord's table; but though Jesus Christ is there evidently set forth, crucified before him, his heart never melts with penitence, nor glows with love, nor experiences the peace of believing. As to the weekly meetings for prayer or preaching, these have been entirely given up; nor does he take any interest in the affairs of the church, or the usefulness and comfort of the pastor. His love of the world, unsubdued by faith, makes him in his business, sharp, eager, overreaching, so as to make others complain of him, suspect him, and reproach him. In his temper he is perhaps passionate, implacable, and litigious. Yet all this while he is a professor of religion, a member of a Christian church, and known to be such. He does not cast off his religion, or rather his profession of it, but he retains it only to dishonor it. Now this is lukewarmness, and it is a representation which in various degrees suits thousands and thousands of the members of all denominations at the present day. Such members are to be found in all our churches, corrupting the communion, grieving the pastor, discrediting religion, deceiving themselves, and offending Christ. There may be no foul blots, no great scandals, no grievous falls, which call for excommunication; these but rarely occur, and are not after all the chief source of discredit to religion, and of hindrance to its extension; it is lukewarmness, that slothlike vice, which deteriorates its nature, degrades its dignity, rendering it a low and reptile thing, and which by its extensive prevalence, not only destroys the souls of those who are subject to it, but spreads the odious infection far and wide.

 

What renders it the more alarming is that the lukewarm are not sufficiently, or not at all, aware of their own destitute and miserable condition. Having dwelt on this in considering the state of the church at Sardis, which very nearly resembles that of Laodicea, it is unnecessary to enlarge upon it here.

 

Having, with as much brevity as I could employ, thus exhibited the contents of these instructive and impressive addresses, I would once more, before I go on to other parts of this work, commend with all the earnestness I can express, the perusal of them to the churches of our day. In no part of Scripture shall we find a clearer statement of what, as regards the spiritual condition of a church, Christ requires of his people. Nowhere shall we find a more correct standard by which to examine our condition, or a more intelligible rule by which to guide our conduct. If, in the epistles of Paul, and Peter, and James, and in the other epistles of John, we find a more expanded view of Christian doctrine and morality, we find here, more than in almost any other part of the Word of God, that which turns our attention inward upon the state of spiritual life in the church. Here are disclosed to us those heart-diseases, so to speak, which may be impairing the health, and imperiling the very life, of a Christian community, and which may be carrying on the work of destruction almost without being suspected. No part of the word of God deserves more of the attention of the pastorate of this day, than this which we have been now considering. No minister can do a better service to his church, and to his age, than by an able, faithful, and practical exposition of these important addresses. By God's blessing upon such a service, the church must be the better for it, when it has been well and diligently performed. Nor should it be felt as an objection to such a labor, that the other parts of this mysterious book are not yet clearly understood, and that as this is a part of the whole, to touch this without going on, is but a fragmentary work. In reply, it may be said, that these letters are each complete in itself, as much so as Paul's epistles, and furnishes lessons distinct, separate, and important, though no other part be handled. Here are instructions of momentous consequence to be attended to, and which may be understood, though the seals, the vials, and the trumpets, now covered with a cloud of hieroglyphics, which perhaps nothing but futurity will ever disclose, should remain unintelligible to the most sagacious expositor. To explore this rich vein of divine truth requires no great skill in spiritual mining. No surer or better method can be taken to obtain an earnest church than a general disposition in ministers to endeavor to fix the attention of their flocks upon these epistles to the seven churches which were in Asia.

 

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[1]That is, they gave their consent, or winked at, the shameful and extreme idolatry they witnessed around them. [ed.]

[2]Alexander Pope (1688-1744), generally considered England's most important early 18th century poet. [ed.]

[3]Cowardly. [ed.]

[4]Flirtatious, a surface and trivial acquaintance. [ed.]

[5]James' use of the term is difficult to trace. In the early 19th century, the beaux-esprits, translated as beautiful spirits, were a group of poets and writers that filled the French cabarets, promoting a life of pleasure from the senses. It is not difficult to imagine their teaching leading to  accusations of gross immorality. Previously, it had been applied to what one might term natural theologians in France during the 17th century. They determined to know of God through his creation and reason rather than strictly through the Scriptures. It seems likely that James' references  this meaning which would should probably be taken somewhat sarcastically with the 'master minds' preceding it. This would be consistent with his just previous rebuke of Pope's thought which was very much in line with the 17th century meaning. [ed.]

[6]Referencing Milton's Paradise Lost. [ed.]

[7]A fashionable party, interestingly derived from a term which originally connoted a mob or riot. [ed.]

[8]Humiliating insult, scorn. [ed.]