thousands have given liberally to God the pittance they could ill afford, who yet have never given to him their hearts, which alone is the gift that is acceptable to him. Yes, indeed, it is to be feared that the great mass of those who applaud themselves, and are applauded by others, as zealous for the truth, have never so much as had the first principles of the Gospel formed within them. They are still, in all other respects, the very same men that they were before they became thus active, and the same as other persons are who have never once concurred in any one of their benevolent pursuits.

Respecting some we may "hope better things." But even where there is some spiritual life, it is but a spark, which is scarcely seen under the embers by which it is obscured. The frame of the generality is by no means such as the Christian life requires. How little is there of real spirituality of mind, real delight in God, real devotedness of heart to his service! Where the souls of men are in a right state, a divine savour diffuses itself all around them, and they shine as lights in a dark world. But, if you look at those who appear so zealous for the diffusion of the Gospel amongst others, how few do you find of this character! Truly the state of the Sardian Church is realized to an awful extent amongst us: insomuch, that it may well be said of us, as it was of them, "Ye have a name that ye live, but are dead."]

Let me then, in CONCLUSION, urge upon you two important duties,

1. Examine into the real state of your souls before God

[Be not satisfied with good appearances, or with the good opinion which others have formed respecting you. To what purpose will it be to "have a name to live, when the heartsearching God attests that ye are dead?" It is by his judgment, and not by that of men, that ye will stand or fall: and therefore you must rest in no state which does not approve itself to the heart-searching God. "Examine, then, whether ye be in the faith, and prove your own selves:" for, "not he that commendeth himself will be approved, but he whom the Lord commendeth."]

2. Look to the Lord Jesus Christ for the effectual aid of his Spirit

[The Lord Jesus has received the Holy Spirit, in order that he may give it; and in him is a sufficiency for all your necessities. You cannot conceive of any want that there is in

d Compare Ps. Ixviii. 18. with Eph. iv. 8.

you, but there is a corresponding fulness in him. Look, then, to Christ for the sevenfold gifts of his Spirit: so shall your future course be bright and regular, and God himself shall be glorified in your deportment.]

MMCCCCXCV.

EPISTLE то SARDIS.

Rev. iii. 2. Be watchful, and strengthen the things which remain, that are ready to die: for I have not found thy works perfect before God.

THESE words reflect the true light upon those which precede them. Our Lord did not intend to say that the Christians at Sardis were wholly destitute of life, but that they were in a state bordering upon it; none of their works approving them as perfect, either as to their number or their "intrinsic worth;" on the contrary, every thing which they did was sadly defective, and the " "things which remained in them were ready to die."

In the foregoing discourse, we traced somewhat of the resemblance which there is between the Church at Sardis and that which exists amongst us at this day. And in the counsel which our Lord gave to them we may undoubtedly find much that is applicable to ourselves. Let us, then, proceed to consider,

I. The state here described

It is here acknowledged, that they did some works, though not in a perfect way; and that there were some good things remaining in them, though they were in so feeble a state that they were ready to die. Now, that we may be able to form a correct estimate of our own state, I will endeavour to shew, when the same kind of declension has taken place in us. We may discover it as having already taken place,

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.

3 οὐ πεπληρωμένα.

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,

b Heb. xi. 1.

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, pray you, to

I

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 cannot 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

2 Pet. i. 10, 11.