nerally lose the power of religion, and sink into a dull and cold and formal state; a state from which nothing seems effectual to rouse them, until they are brought either into outward difficulties or some spiritual calamities, or what is more frequently the case, until God in some signal outpouring of his Spirit, sees fit to revive his work; to stir up the slumbering spirits of his own people to prayer and supplication, and to pour conviction on the souls of sinners, till they cry, in the mightiness of their anguish, "what shall I do to be saved?" The case of the Church of Thyatira, however, was a Church in a state of religious progression-a rare instance, but a blessed

one.

I have endeavoured, my brethren, to combine with the explanatory part such practical remarks as appeared particularly called for; but this commendation opens before me a most wide and delightful field of observation on that which constitutes a growing state of religious experience. I dare not, however, touch it now, as I fear it would carry me utterly beyond the limits which must be prescribed. Neither do I know that it will be possible to reach it in the next discourse, as you will perceive that I shall be obliged to encounter some most formidable difficulties in the way of elucidation; for there is no portion of this epistle surrounded by so many and such varied obstacles, as that which is contained in the censure and the threat which will be the subjects of our next discourse. If God, however, shall graciously allow us space and opportunity, we shall, before this epistle is concluded, make an appeal to your hearts, most solemn and important, on the Christian's growth in grace.

And now, my brethren, as a very brief conclusion to the present discourse, what learn we from the matters already considered? Do we not discover that kind of religion which meets the approbation of Him whose eyes, like a flaming fire, penetrate to the very inmost heart? Let me read it to you as it stands in the Gospel order. Faith in the Lord Jesus Christ, as the animating principle of all; love to God, with all the heart and soul and strength; love to men, as the genuine charity of the Gospel; a holy regulated obedience, as the fruits of faith; service, pious, devoted, Christian service to the poor and needy; patience and perseverence; a growth in grace. Is this your case, or is your religion something which fixes to itself a lower standard? Much of that religion which is current in the world could not endure the measurement of God, and if weighed in the righteous balance of the sanctuary, would be found inscribed with the fatal characters which told Belshazzar his deficiency-TEKEL. And yet God's

standard will never be lowered to meet the deficiencies of men. We must raise ourselves to its measurement, or we are lost. I may not use a softer language. Men are now fond of a puny religion, and the stature to which they would aspire, is only and completely lilliputian. God will not abide it. Christians, is your religion such as God commends in the Church of Thyatira? If not, tremble and fear, for He who hath eyes like a flaming fire is this very moment reading, by the brightness of his own shining, the state of your hearts; the keenness of his vision penetrates them. Every heart in this assembly is this moment under his inspection. Think not to hide them. Oh, brethren, what does the eye

of the Lord Jesus Christ see this instant? I do thank God that I cannot see what he sees. It is in mercy that he "hides from every being but himself, that hideous sight, a naked human heart."

Naked human heart-what a sight for God to look upon. But more than this—as he sees with eyes like a flaming fire, so with feet like fine brass will be the motions of his dealing; for on his foes will he trample and they shall be broken in his indignation. Kiss the Son, the eternal Son, lest he be angry and ye perish from the way when his anger is kindled but a little; and if when kindled but a little, what when it burns like fire, and like the brightness of the flaming brass is terrible. Blessed, blessed are they alone, who put their trust in him.

SERMON XI.

FAILURE IN DISCIPLINE,

ILLUSTRATED IN THE

HISTORY OF THE CHURCH AT THYATIRA.

REVELATION ii. 18-29.

We have already considered the introductory description of our Saviour, and have endeavoured to point out the peculiar force attached to the term, "Son of God." We have enlarged on the meaning of the phraseology.-"These things, saith the Son of God, who hath eyes like unto a flaming fire, and whose feet are like fine brass." After this, your attention was directed to the high commendation passed on this Church of Thyatira-"I know thy works, and thy charity, and thy service, and thy faith, and thy patience, and the last to be more than the first." After this high-wrought commendation, it would hardly have been supposed that the members of this Church would have been liable to any degree of censure. But so it is; they were censured, though the censure was not on account of any deficiency of faith or any relaxation in the graces and

virtues of the Christian life. They were censured rather for a want of discipline, and the censure comes upon them rather in the way of a timely admonition than as a determination of punishment, for it will be remarked, that God does not threaten the members of the Church of Thyatira in general; he only declares in the most plain and positive terms that he would pour out his indignation upon those who wrought the abominations against which his anger was so hotly kindled. And this leads to the portion of the epistle which is to be made the subject of our present consideration, a portion involved in most formidable difficulties, and which would be to us entirely inexplicable, were it not for the light which is copiously reflected on the subject from some deeply interesting portions of the Jewish history. It is the censure and the threat of the text, which, as the

IIId. general division of our subject, come under present observation. "Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. And I gave her space to repent of her fornication, and she repented not."

It has been supposed by some, on the authority of ancient manuscripts and versions, that there is in the text, a direct allusion to the wife of the angel or bishop of the Church of Thyatira, for some manuscripts and some versions, instead of the words, that woman Jezebel, read-thy wife Jezebel; which, if they were correct, would most unquestionably