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 it. 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 succced, 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."]

b Rom. viii. 13. Gal. v. 24. d Exod. v. 6-9.

с

Eph. vi. 12.

e Exod. viii. 25, 28. and x. 11, 24.

f 1 John ii. 13.

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.]

8 Heb. x. 38.

MMDVI.

THE VOICE OF GOD TO HIS CHURCH AND PEOPLE.

Rev. iii. 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.]

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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: