Were any one visiting the actual sites where the several Churches spoken of in these letters once stood, he would, ere he came to Sardis, have gone a long way round the circle on the circumference of which they all were. Beginning with Ephesus at the southern end, and proceeding northwards along the seashore, he next would come to Smyrna, then to Pergamos, then to Thyatira, and then, coming down the inland side of the rude circle we have imagined, he would reach Sardis, and proceeding on would come first to Philadelphia and then to Laodicea, the last of the seven. But now we have come to Sardis - a notable city in the ancient world, because associated with the great names of Cyrus, Croesus, and Alexander. With this historic fame, however, we have nought to do, but with the religious condition of the Church there as shown in this letter. And, as in all the previous letters, so here, the title assumed by the Lord Jesus has special reference to the condition and need of the Church addressed. Ephesus needed encouragement and warning alike. The Lord, therefore, speaks of himself as "he who holdeth the seven stars in his right hand." Smyrna needed strong support under her heavy trial. The Lord therefore speaks to them as "The First and the Last, who," etc. Pergamos needed that the Word of God should be sharply and severely brought to bear upon her. The Lord therefore tells of himself as "he who hath the sharp sword with the two edges," etc. Thyatira needed to be reminded of the holy and awful wrath of the Lord against such as she was harbouring in her midst. The Lord therefore declares himself to be "he whose eyes are as a flame of fire," etc. And now this Church of Sardis needed to be won back again to true godliness, for though she had a name that she lived, she was dead. The Lord therefore speaks of himself to her as "he who hath the seven Spirits of God, and the seven stars." Now note how this name of the Lord bears -

I. ON THE SIN WITH WHICH THE CHURCH WAS CHARGEABLE. Observe concerning this sin:

1. It was not that of others. Nought is said of Nicolaitans and followers of Balaam, or of such as Jezebel was. Nothing of false doctrines or of vicious life. These things which are denounced so terribly in other letters are not charged against this Church, and we may therefore assume that they could, perhaps they did, thank God that they were not as those other Churches were.

2. Nor was it that they did nothing. On the contrary, their works are mentioned repeatedly. No doubt there were all wonted ministries, religious observances, charities, and missions. There must have been, for:

3. They were no scandal to others. On the contrary, they had a name, a reputation, an honourable character, as a living Church. Laodicea deceived herself, thinking she was rich; but it is not said she deceived others. This Church, Sardis, did deceive others; she was reckoned by them to be really living, though in fact she was dead; and very probably she had deceived herself also. But:

4. Their works were not perfect before God. Well enough before men, but before him quite otherwise. They were of such sort that he said of those who did them, that they were "dead." They were done, as were the prayers, alms, and lastings of the hypocrites, "to be seen of men." Assuredly not with single eye or with pure motive. They had their reward: people talked of them, and gave them credit as having life. But before God they were dead. Let us remember that it is as "before God everything is to be estimated. Let all who engage in any form of Christian service remember this. It is terribly apt to be forgotten. Remember how St. Paul said, It is a small thing to me to be judged of you or of any human judgment: he that judgeth me is the Lord; I labour to be accepted of him." The one question for us all is, how will our work appear before God? For:

5. Their condition was one most displeasing to him. The severe tone of the letter proves this. True, we have had such severity before, and shall have it again; for rebuke, and often stern rebuke, was what was needed then and still is by the majority of Churches, always and everywhere. Nevertheless, there is no one of these letters in which the tone is more severe, or the smiting of the Sword of the Spirit sharper, or the solemnity of the appeals addressed to them more arousing or impressive. The epistle to Laodicea is the only one which can be compared with it, and it is to be noticed that the wrong in that Church, whilst very great, is like this in Sardis, that it is free from the foul stains tither of vice or heresy. In the sight of the Lord of the Church there is, it is evident, something more hateful to him than even these. Love to the Lord may linger in hearts even where these are; but if love, the true life of every Church and every individual soul, be gone, then are they to be described as none others are, for they are "dead." Hence in this letter there is no softening, mitigating utterance at all, no mention of good works, but the keynote of the epistle is struck at once, and a startling one it is. But:

6. What was the cause of it all? Now the name our Lord takes to himself in this letter reveals this cause. He by that name declares that in him and from him is all-sufficient grace. Treasure store inexhaustible, riches unsearchable, both for pastor and people. For his were "the seven Spirits of God," and his "the seven stars." And yet, in spite of all this, they were as they were. Oh, was it not shameful, is it not shameful, utterly inexcusable, when the like exists now, that, though abundance of grace is in Christ for us all, we should yet be what he terms "dead"? It was plain, therefore, they had not sought that grace; the fulness of the Spirit's help neither pastor nor people had implored; and so, as we find, they had given in to the world's ways. It is evident from the honourable mention of the "few" who had "not defiled their garments," that the rest had. That is to say, they had given in to the world's ways. Hence St. James speaks of pure religion as being in part this, "Keeping your garments unspotted from the world." And in proof of this there seems to have been a good understanding between the Church and the world at Sardis. They seem to have got along together very well. In every other Church, save this and Laodicea, mention is made of some "burden" which the enmity of the surrounding world laid upon the Church. But not here. As it has been well said (Archbishop Trench), "The world could endure it because it, too, was a world." This Church had nothing of the spirit of the "two witnesses" (Revelation 11:10) who "tormented them that dwelt in the earth" by their faithful testimony; or of the Lord Jesus either, who "resisted unto blood, striving against sin," and because he would not yield was crucified (cf. also Wisd. 2:12, etc.). But there was nothing of all this at Sardis. It might have been said of them, as was cynically said the other day of a certain section of ministers of religion amongst us, that "you would find them very well bred, and you might be quite certain they would say nothing to you about your soul." It is an ill sign when the Church and the world are so happy together. There has been compromise somewhere, and it is rarely the world which makes it. It is bad to have no life at all in God's love; it is worse to have had it and to have lost it; but it is worst of all - and may God in his mercy deliver us therefrom - to have the name and reputation of possessing this life, and yet to be, in fact, as it was with Sardis, dead in regard thereto. For all around us conduces to deepen such fatal slumber of the soul, and there is an everlasting soothing of them by themselves, the Church and the world alike, saying continually, "Peace, peace," when there is no peace.

II. ON THE PUNISHMENT WITH WHICH THE CHURCH IS THREATENED. (Ver. 3.) This solemn warning of danger speaks of the Lord's advent to judgment. But:

1. What is that judgment? The name the Lord has assumed in this letter reveals it. Now, that name was meant partly to show that they were without excuse, but also to remind that, as the Spirit is his to give, so also is it his to withdraw and to withhold. As he can open the doors of grace, and then no man can shut; so also can he shut them, and then none can open. This, then, was what they were to fear, lest he should leave them alone, lest he should take his Holy Spirit from them. David dreaded this, and implored that the Lord would not deal so with him. Better any punishment, any suffering, any pain, any amount of distress, than that the soul should be thus left alone of the Lord.

2. And this judgment would come as a thief; they should not know when or how. There was an ancient proverb that the feet of the avenging gods are shod with wool. Dii laneos habent pedes. The meaning is simply what is here said, that the Divine judgment comes silently, stealthily, secretly, invisibly, unexpectedly, "as a thief." Who can mark the hour when God's Spirit leaves a man? Who sees the master of the house rise up and shut the door? It is not always true, as the much misleading verse tells-

"While the lamp holds out to burn,
The vilest sinner may return." Before that lamp is quenched, the Holy Spirit's blessed flame may have been quenched, and he, resisted, grieved, done despite to, may have for ever gone away. And it is equally untrue to affirm that the point of death bars all return. It is not death, but the determined character of the soul, that decides that matter. Death cannot shut the Spirit out nor life ensure that he remain, but the fixed bias and character into which we have settled down. And then:

3. There follows the blotting out of the name, etc. (Ver. 5.) Of him who overcomes Christ says, "I will by no means blot out his name." Hence it is implied that the rest he will blot out. Yes, the name may be in that book; through the blessed atonement and sacrifice of our Lord Jesus Christ our names are there; but the question is - Will they be allowed to stay there? The branch may be in the Vine; it is so; but "if it bear not fruit, then," etc. Christ has put us all in, but we can force him, all unwilling, to blot us out again. And to be as Sardis was will do this. Have mercy upon us, O Lord!

III. ON THEIR RESTORATION. Their sin had not altered the fact that he still had "the seven Spirits," etc. And should the Lord's earnest word have the effect designed, it would, and we may well believe it did, awake many that slept, and arouse them from the dead, that Christ might give them life. And how would they be encouraged by this revelation of the Lord's grace! "How sweet the name of Jesus" would sound in their ears! Did it not enable them to say to their adversary, "Rejoice not against me, O mine enemy: when I fall I shall arise; when I sit in darkness, the Lord shall be a light unto me." The effort they would have to make would be severe, but here in this name was abundance of grace for all their need. And to encourage them the Lord points them:

1. To the "few" who had overcome. There was, then, no irresistible might in the thraldom in which they were held. These had overcome, so might they. The grace that enabled these was waiting for them likewise. Not only would these "few" be greatly strengthened by the Lord's remembrance of and special promise to them, but the rest also would learn that victory was possible for them through him who had the "seven Spirits,': etc.

2. To means that, if faithfully used, would be effectual.

(1) Let them become wakeful - such is the meaning. This was a primary and imperative need. And when thus awake, let them

(2) remember how they had received and heard. With what earnestness and joy and devotedness of spirit they had begun their Christian career! Let them look back on that. And let them

(3) hold fast, i.e. keep, what remained, for all was not lost yet. The door of hope was not shut. And let them

(4) repent, i.e. have done with all habits, practices, and conduct, with all ways of thinking and speaking, which had lured them into and all but lost them in their deceitfulness. Let them confess it all before the Lord, and come away from it at once and for ever. And

(5) let them strengthen the things which remained. As the traveller crossing the Alps in snowstorm, all but benumbed, striking his foot against the body. of one who had just before passed that way and had sunk down in the snow, overcome by the deadly torpor of the cold - as he, roused by the blow and proceeding to use all efforts to awaken the fallen one, happily succeeds, he is made at the same time altogether wakeful and alive himself: so let any whose own spiritual condition is feeble try to make others strong, and they, too, in the endeavour will win strength. Let them thus act. And next he points them to:

3. The reward of these who overcome.

(1) The white robe, symbol of victory, purity, joy.

(2) The fellowship with Christ. "They shall walk with me in white." What enhancement of their blessedness this!

(3) The retention of their names in the book of life. "I will by no means blot out," etc. All the loving purposes which he cherished for them when he entered their names there, they shall realize and enjoy.

(4) The confession of their names before his Father and his angels. What a compensation for the contempt of the world! how insignificant and despicable is that contempt when placed over against this honour which Christ here promises! Ah! who would stay in the sad state of Sardis when a way like this is opened out of it for them? All grace is his, and his for us, if we will avail ourselves of it; for he "hath the seven," etc. - S.C.

I. WHEN ONE'S RELIGION IS DECAYED TO DYING REMAINS.

1. Some things from whence one's religion may seem to be brought to dying remains, while really it is not so.(1) The wearing away of violent affections and commotions of heart in religion, or the settling of flashes of affection.(2) One's not being able to go through with duties with that ease that sometimes they have done before.(3) The marks of the decay of natural vigour left on religious duties.(4) More felt stirring of corruption than before.

2. Some things that will evince one's religion to be brought to dying remains, whether they think it or not.(1) When the conscience boggles not but at gross outbreakings.(2) When one's conscience is strait in the circumstantials of religion, but lax in the substantials of it.(3) When there is any one thing lacking to the perfection of one's religion in parts.(4) When folks' strength against sin and temptation is abated: that is a plain indication of a decay, for "the path of the just is as the shining light, that shineth more and more unto the perfect day (Proverbs 4:18).(5) When the work of mortification is at a stand; the man's not watching his heart, and noticing the lusts rising there, and setting himself to mortifying them (Romans 8:13).(6) When, though the duties of religion be kept up, yet spirituality in duties is gone.(7) When one is become a stranger to the life of faith in Christ Jesus, what is left but dying remains.

II. WHAT ARE THE CAUSES THAT BRING ONE'S RELIGION TO DYING REMAINS.

1. Unwatchfulness (Revelation 3:2). Carelessness about one's body is ofttimes fatal to it; about one's substance, breeds a consumption in their estate; and unwatchfulness over the heart breeds a spiritual decay.

2. Spiritual sloth (Ecclesiastes 10:18). This is a bewitching sin, and if once Satan get men asleep on this enchanted ground, be sure they shall be robbed there.

3. Quenching of the Spirit (1 Thessalonians 5:19).

4. Slacking in diligence about the duties of religion (Proverbs 19:15).

5. Doing anything with a doubting conscience, doubting whether the practice be lawful or not.

6. Worldliness and carnality. When one goes aside from God to the world, he lies down among the lions' dens, and how can he come away without loss?

7. The entertaining of any one lust, or idol of jealousy (Psalm 66:18).

III. WHEREIN LIES THE STRENGTHENING OF THINGS WHICH REMAIN, THAT ARE READY TO DIE?

1. In blowing up the remaining spark that is ready to die out (2 Timothy 1:6).

2. In adding to the remains (2 Peter 1:5-7).

(T. Boston, D. D.)

I. CAUSES.

1. A culpable inattention to the things which are necessary to preserve the spirit and life of religion.(1) Inattention to the characteristic spirit of the gospel is highly injurious to the life of religion.(2) Inattention to the means which God has appointed to preserve the life of personal religion, is a cause of its declension.(3) The next thing necessary to maintain personal religion, is serious attention to the motives which the gospel inspires, the neglect of which forms a powerful cause of its decline.(4) It is necessary also, in order to maintain the life of religion in the soul of individuals, that they should keep the principal design of the gospel in view; the neglect of this is one cause of its declension.

2. The pernicious influence of erroneous sentiments.(1) One of the pernicious effects of erroneous sentiments is, that they induce those who are under their influence to be more attentive to speculative opinions than to personal religion.(2) Their tendency is to make the Church less solicitous about the conversion of sinners to God, than the establishment of some favourite notions.(3) Erroneous sentiments produce evil passions, and prevent unity of exertion, and thus tend towards the decline of the Church. Peace and unity are of high importance to the prosperity of a religious community; whatever tends to engender evil tempers is therefore very injurious, and hastens its decline.(4) The introduction and prevalence of pernicious sentiments tend to fix an unfavourable character on the Church, and thus to prevent its prosperity, and hasten its decline.(5) The Spirit of God is grieved, and withholds His gracious presence from the people.

3. The destructive influence of a worldly spirit.(1) A worldly spirit is manifested when individuals or families struggle for preeminence.(2) When property is suffered to have all undue influence in the affairs of the Church.(3) When the members of the Church are attempted to be directed or governed more by the power and authority of its officers than by reason and Scripture — by love and persuasion.(4) When there is a want of suitable submission and subordination in the members of the Church.(5) The spirit of the world is manifested in a way very injurious to the Church, when its most prominent members so comply with the maxims and customs of the world as to have their Christian characters involved in that of the worldling and people of fashion.

4. The neglect of those Scriptural principles which were given by Christ for the direction and government of His Church.(1) The neglect of the nature and importance of the Scriptural principles given for the guidance of the Church, often involves in it consequences injurious to the peace and prosperity of the body.(2) One of the most important cases which imperatively requires an attention to right principles, is the choice of a minister. The decline of some Churches may be traced to imprudent steps taken on such an occasion.(3) Another thing which leads to the decline of religion and the Church, is the neglect of Scriptural principles in the admission of members.(4) The neglect of Scriptural principles in the conduct of the Church toward its minister sometimes operates as a cause of the decline of religion in that congregation.(5) The neglect of Scriptural principles by the Church with regard to their conduct towards each other, is often a cause of its decline.

5. The next general cause is the prevalence of a fastidious and a false taste in matters of religion. A false taste may effect

(1)the simplicity,

(2)the unity, and

(3)the energy of the gospel.

6. The last, and often the principal cause of the decline of religion in a Church, is an inefficient ministry.

II. REMEDIES.

1. That all the individuals in the congregation should use every means in their power to impress upon their own minds, and upon the minds of others, a sense of the necessity and importance of revival.

2. Endeavour to discover and remove the obstacles to its success.

3. Adapt the means of revival to the circumstances of the place.

4. Unite and combine the diversified talents of the people for the accomplishment of this end.

(John Griffin.)

In an age when so much is said and thought about revivals, the passage before us is peculiarly appropriate. The great secret, after all, consists in rightly cherishing those things that are already possessed.

I. WHAT ARE THE THINGS WHICH REMAIN IN SUCH A CHURCH?

1. Some degree of Church organisation. There was, in the case of Sardis, a "name to live"; they had "received" the oracles of God. It was a Church, although a weak one.

2. Some of the Church ordinances. They had the Word of God. The preaching of the gospel, if not accompanied by the saving power of former days, was still a privilege in their possession.

3. Some of the undertakings to which a Christian Church may address itself. "I know thy works."

4. The presence of a few godly men.

II. WHAT IS THE DIVINE METHOD OF SECURING A REVIVAL?

1. Human ingenuity would probably resort to one or other of these two methods:(1) Some would suggest entire reconstruction. They would remove the weak and sickly plants, and till the ground afresh.(2) Others would seek to accomplish the end desired by introducing some powerful revival element, such as they have heard of as successful elsewhere — revival preaching, revival services, revival hymns.

2. God's plan differs from both these. He neither destroys nor calls in the aid of foreign excitement. He simply says, "Strengthen the things that remain." Literally, "Make fast the surviving things that are about to perish." Here then we have —

(1)Church organisation consolidated.

(2)Church ordinances more diligently observed.

(3)Church work more actively performed.

(4)Godly men multiplied.

(F. Wagstaff.)

I. THE WEAK THINGS OF THE SOUL THAT NEED TO BE STRENGTHENED.

1. The graces of the soul.

2. The activities of the soul. Work is the best medicine for a weak soul.

3. The best talents of the soul. Grace, energy, thought, generosity, love, and enterprise — these gifts need culture, or they will perish.

II. THE METHOD BY WHICH THE WEAK THINGS OF THE SOUL SHOULD BE STRENGTHENED.

1. They are to be strengthened by quiet meditation.

2. They are to be strengthened by earnest prayer.

3. They are to be strengthened by the influences of the Holy Spirit.

III. THE REASON WHY THE WEAK THINGS OF THE SOUL SHOULD BE IMMEDIATELY STRENGTHENED. The weak things of the soul, being ready to die, are in imminent danger, and require immediate attention. This death should be avoided, because it is the extinction, not of the body, but of the invaluable energies of the soul; of its faith and love. Men cannot afford to let these things die; they have nothing to substitute in their place. Lessons:

1. That the soul of man has vitalities which require to be nourished by appropriate food and care.

2. That ii this attention is withheld they will perish.

3. That heaven is anxious for the quickening of the energies of the soul.

(J. S. Exell, M. A.)

I. WE SHOULD HAVE A CONSTANT REGARD TO THE FRAME AND TEMPER OF OUR OWN SPIRITS.

II. WE SHOULD TAKE HEED ALSO TO OUR DOCTRINE, THAT OUR PREACHING MAY HAVE THE MOST DIRECT TENDENCY TO DO GOOD.

III. PUBLIC CATECHISING OF YOUNG PERSONS IS A PROPER METHOD TO REVIVE AND SUPPORT THE INTERESTS OF RELIGION.

IV. WE SHOULD FREQUENTLY VISIT OUR PEOPLE, MANAGE OUR VISITS IN SUCH A MANNER .THIS WILL MOST EFFECTUALLY PROMOTE THEIR SPIRITUAL IMPROVEMENT.

V. I FURTHER PROPOSE THAT WE TAKE A PARTICULAR NOTICE OF THOSE WHO ARE UNDER RELIGIOUS IMPRESSIONS.

VI. ADMONITION AND REPROOF MUST NOT BE NEGLECTED, IF WE DESIRE RELIGION SHOULD FLOURISH UNDER OUR CARE.

VII. WE SHOULD BE MUCH IN PRAYER FOR THE BLESSING OF GOD UPON OUR ENDEAVOURS.

VIII. WE MUST TAKE THE GREATEST CARE TO SUPPORT THESE ATTEMPTS BY A REGULAR AND EXEMPLARY BEHAVIOUR.

1. Consider what it is that is dying; it is vital and practical religion, the glory of our Churches.

2. The revival of religion among us may prevent the growth of infidelity and bigotry.

3. A regard to our reputation should engage us to attempt the revival of religion.

4. Our support in life depends upon the regard which our people have to true religion.

5. A consciousness of our having done our utmost for the revival of religion will be a noble support in our dying moments.

6. Our degree of glory in the future state will be proportionable to our present zeal for the revival of religion.

(D. Some.)

I. We may begin by defining what we mean by "Indifference." Now there are always two great periods of difficulty in the history of individual religious belief. The first is the difficulty of accepting a new faith. The greatness of St. Paul's conversion lies here, that it was the turning not of a bad man into a good, but of a sincere bigot from the faith in which he had been nurtured to a faith which he had despised. But there is a second trial belonging to more quiet times. If they who have inherited a settled form of religion are spared much which probes those whose lot it is to have a new creed proposed to them, they have a different danger of their own to face — the danger of holding loosely what they have been familiar with from childhood. Persons belong to the Christian Church by birth, by compliance with certain external usages, but the subject-matter inspires them with little interest. Their religion is unto them a matter of propriety, an element of the social system, but it does not stir the depths of their nature. But now, why may not a man whose tastes so incline him preserve as it were this state of neutrality, without taking any part in the conflicts of thought around him, or the struggles of the kingdom to overcome the ignorance and the sin of the world? It might be answered that a perfect neutrality amid conflicting principles and practices is almost an impossibility. "Indifference" is generally the result of one of two causes — pride of intellect or mental sloth. But the noblest argument against "Indifference," is that indicated in the text. "I have not found thy part fulfilled before God." In those solemn words, as they thrill across the border-line between eternity and time, I seem to hear of a part assigned to every individual, not to accomplish which to the full is a disappointing the very end of our creation. How vast soever be the Divine plan, whatever circles of the universe it may embrace, your life and mine has been knit up therewith. Every child born into the world is designed to contribute to the evolution of the purposes of the everlasting will. And this holds good more especially of religion. There is nothing more remarkable than the manner in which, in all that concerns God's revelation. man has been assumed as a fellow-worker with God. As in the great fundamental truth, the Incarnation, so in every after detail of the eternal plan, the everlasting decree changed not, that the work of religion in the world must be accomplished by and through man. And similarly with the Church of Christ; we may almost trace in its history the part allotted by God to each generation. It was the task of the early Church to lie hid, like leaven, in the midst of this polluted mass, breathing into the dry bones of this dead civilisation a new and healthier life. It has not perhaps been adequately noted how the existence of the Roman empire was protracted by the fresh vigour which Christianity was secretly throwing into the worn-out system. And now a new work was to be done in God's world. There is no more wonderful chapter of man's history than that which records how tribe after tribe poured down from the north, and upon every one as it drew near, while civil institutions crumbled before them, the Church of the living God laid its hand and moulded out of their fierceness a second and more vigorous civilisation. May we venture to indicate the work which seems allotted to ourselves? It is impossible not to observe two special features of our own age, the concentration of the population in a few centres of industry, and the general diffusion of knowledge. Both these bring with them their' trials; both oppose, each its own hindrance to faith and good living. When these obstacles are mastered, and the truth of God has won yet another triumph over what is now, as every trial once was, an unknown difficulty, doubtless some other form of evil will present itself until the victory of the Son of Man is complete. But now, if every generation be thus indeed God's appointed agency for winning some fresh triumph for Him, if we are a link in that chain which connects the beginning with the end, what an argument is here against that cold philosophic indifference in which so many stand aside from the work of God in their day. Shalt I hold in my hand an instrument imparted by my Creator, and not use it to the utmost?

II. BUT SECONDLY, "INDIFFERENCE" IS THE CONSEQUENCE AND PROOF OF AN IMPERFECT CULTIVATION OF THE INDIVIDUAL MIND AND CHARACTER. God has implanted in us two sets of faculties, those by which we deal with our present existence, and those by which we apprehend things unseen. Reason, prudence, foresight — these are the endowments which qualify us to act upon this world. But there are other endowments vouchsafed unto man. To him alone, of all that walks the earth, is given the power of looking beyond the earth. The one grand note of difference between man and the beasts lies in the simple power to utter the familiar words, "I believe in God." And this high gift carries with it a variety of gifts. It is the Divine ordination which sets the whole race apart as the priests of creation. The direction and exercise of these spiritual instincts, neither on the one hand to allow them to degenerate into bigotry and superstition, nor on the other hand to let them, as we may let them, die out of the soul, is perhaps the loftiest task which God has set us. The man who cultivates only those faculties which are called into play by the affairs of this life cultivates only half of his being. And hence another characteristic of "indifference." To stand aloof from the questions which have to do more immediately with the revelation of God, to have an acute interest in all except the truths, the worship, the progress, the influence of the Church of Christ, is to present the sure marks of an imperfect manhood, to evidence a one-sided development of the powers of the soul. We will not speak now of the selfishness of the attempt to isolate ourselves from the struggles of our contemporaries, to withdraw from the warfare of God, filling up the vacancy of the mind and the life with a thousand self-chosen imaginations and pursuits. It is to the secret world of the human soul that we would now carry down your gaze, and aa you gather in the mightiness of its organisation and walk through the chambers of its imagery, summing up all the powers with which its Maker hath equipped it, we bid you note how in the case of the man who lives on in indifference, one portion of the stately fabric lies hopelessly in ruins; how the part that is strongest, is in close contact with that which is weak; how around the well-wrought halls of thought, memory, reason, imagination, lie in disjointed fragments the kindred gifts of reverence, and love, and self-sacrifice, and faith, uncared for and unbuilt up, and so whatever admiration among men the exhibiting some rare mental faculty may procure, the man's part, when set in the light of God's countenance, is seen to be but half performed, the work imperfect before the Lord.

(Bp. Woodford.)

I. ITS SYMPTOMS. They are analagous to those of corporeal consumption.

1. Loss of strength to resist the wrong and to do the right.

2. Loss of appetite for holy service, wholesome doctrine.

3. Loss of enjoyment. All complaint; no pleasure in anything,

II. ITS CAUSES. Neglect of proper conditions of health.

1. Wholesome food.

2. Suitable exercise. Inaction must lead to disease. "Exercise thyself" rather unto godliness.

3. Pure atmosphere.

III. ITS CURES.

1. Appropriate remedial elements. "Balm in Gilead." "The tree of life whose fruit is for the healing of the nations."

2. Suitable applications of these elements. The medicine is of no service unless taken according to truly scientific prescription.

(Homilist.)

Would you have and keep up ardent desires? Do as they that would keep in the fire, cherish the sparks, and blow them up to a flame. There is no man lives under the means of grace, and under the discoveries of God and religion, but has his good moods and very lively motions. The waters are stirred many times, take hold of this advantage. Strengthen the things that remain and are ready to die, and blow up these sparks into a flame. God has left us enkindling means — prayer, meditation, and the Word. Observe where the bellows blow hardest, and ply that course. The more supernatural things are, there needs more diligence to preserve them. A strange plant needs more care than a native of the soil. Worldly desires, like a nettle, breed of their own accord, but spiritual desires need a great deal of cultivating.

(Thomas Marten.)

First, man's search may be without finding; but now when God searcheth men, He is sure to find men out (Psalm 139:1). Secondly, man's searching hath ever ignorance foregoing, though after search maybe he comes to know, yet before searching he knows not (Job 29:16). God searcheth because He doth know, man because he doth not. Thirdly, man's searching is properly so called; but when searching is spoken of God, it is after the manner of men; God doth rather act a kind of searching, then search indeed. Fourthly, it is man's duty to search if he know not any particular passage of his life, whether it be warrantable or no. Fifthly, man's searching is for himself, that things may appear to himself; but when God searcheth it is that it may be manifest abroad, that a man's sell and others may see it. The reasons of this are, first, because it is God's prerogative thus to do, because the perfection of men's works; though men may give a guess at it, yet it is a secret. Secondly, as this is God's prerogative royal, so of all things in the world He will bring that which is secret out, whether men be sincere or no. Thirdly, because it is for the glory of God to search men out. Fourthly, it is for the truth of God; He hath said He will search every one out, as you may see (Job 34:22). Fifthly, this is for the justice of God, that God should search out every one what he is, and what his works be; how should God judge the world else? The first use may serve to reprove most men generally; we do not consider that God will search us. What a company of pleas are there to do evil? What a company of put offs to do good duties? The second use is to bid us take heed how we hide our sins from others, or from ourselves. The last use is for exhortation. Will God search us out? then we should search ourselves what our works are, whether good or evil; as the apostle saith (2 Corinthians 13:5). First, consider we can never repent of what is amiss in ourselves, or in our works, except we search ourselves (Lamentations 1:43). Secondly, consider it is a mark of the child of God that he doth desire, and is one that doth search himself; nay, he doth not only use all the means he can to do it, but he doth cry to God to help him (Psalm 139:23). Thirdly, consider, if we do not search ourselves, it will be the worse for us.

(Wm. Fenner, B. D.)

"We shall not," says Thomas Manton, "keep what we have received if we do not labour to increase it, as a house begun to be built goeth to decay, and droppeth down more and more, if we do not go on to finish it." Have we not all seen what are commonly called house-carcases standing in desolation, a blot upon the street, and a dead loss to the builder? To-day the slates are falling, to-morrow the windows are broken, and anon timber after timber falls.

(C. H. Spurgeon.)

I. THE MEANS PRESCRIBED FOR THE RESTORATION OF THOSE BACKSLIDERS WHICH WERE FOUND IN THE CHURCH AT SARDIS. Our Lord exhorted them to compare the past with the present state of their religious experience, in which they would perceive a distressing contrast. Such an exercise has a tendency to check arrogance.

1. Remember how you received the Lord Jesus Christ, when He was first revealed to your faith as a suitable and all-sufficient Saviour.

2. Remember how you heard the Gospel of Christ.

II. Our Lord exhorteth the Church at Sardis to "HOLD FAST."

1. The doctrines of the gospel.

2. The profession of their faith.

3. Their hope.

III. Our Lord called upon the Church at Sardis to "REPENT." True repentance includes hope of being restored to the enjoyment of spiritual prosperity.

IV. The exhortation of our Lord to the Church at Sardis, is urged by an AWAKENING THREATENING: "If therefore thou shalt not watch," etc. Promise and threatening unite to rouse backsliders.

(J. Hyatt.)

I. WHAT YOU ARE CALLED UPON TO HOLD FAST. You are exhorted to hold fast the truths of the gospel; to lay to heart those precepts, and commands, and promises, which the great God hath condescended to utter on your account.

II. How YOU ARE TO HOLD THESE THINGS FAST.

1. With the assent of your judgment, holding fast that which is good, not suffering the sophistries and false arguments of others to blind and to confound you.

2. With the consent of the heart.

3. With faith. Not a mere historical faith; not a mere speculative faith; but a faith apprehending the greatness of the Son of God.

4. In our lives and conversations; walking in the truth of Jesus.

5. With meekness, but with resolution.

6. With prayer and perseverance.

III. WHY YOU ARE TO HOLD FAST THAT WHICH IS DELIVERED UNTO YOU.

1. Because of its excellency; the incomparable value of Divine truth. Truth reflects the Divine image; truth attempers the glories of the great God, and exhibits His perfections.

2. Because of the violence and the wrong which were otherwise offered to God.

3. Because of its blessed tendency; for, by making us holier, even in this life, that which we hear makes us happier.

4. You must hold fast the words of sound doctrine, because they affect the great and the coming destinies of the imperishable soul.

(J. T. Judkin, M. A.)

David, JohnJerusalem, Laodicea, Philadelphia, SardisAwake, Complete, Completed, Death, Deeds, Die, Doings, Establish, Free, Fulfilled, God's, Imperfection, Judged, Measure, Perfect, Perfected, Perished, Point, Ready, Remains, Rest, Rouse, Sight, Strengthen, Strong, Throw, Wake, Watch, Watchful, Watching, Well-nigh, Works, Yours1. The angel of the church of Sardis is reproved and exhorted to repent.
37. The angel of the church of Philadelphia is approved for his diligence and patience;
14. the angel of Laodicea rebuked for being neither hot nor cold.
20. Christ stands at the door and knocks.

Revelation 3:2

     5534   sleep, spiritual
     6200   imperfection, influence

Revelation 3:1-2

     2045   Christ, knowledge of
     5027   knowledge, God's of humanity
     5942   security
     8307   moderation

Revelation 3:1-3

     8332   reputation

Revelation 3:2-3

     8151   revival, corporate
     8466   reformation
     8493   watchfulness, believers

August 5. "If any Man Hear My Voice and Open the Door I Will Come into Him and Will Sup with Him and He with Me" (Rev. Iii. 20).
"If any man hear My voice and open the door I will come into him and will sup with him and he with Me" (Rev. iii. 20). Some of us are starving, and wondering why the Holy Spirit does not fill us. We have plenty coming in, but we do not give it out. Give out the blessing you have, start larger plans for service and blessing, and you will soon find that the Holy Ghost is before you, and He will "prevent you with the blessings of goodness," and give you all that He can trust you to give away to others. …
Rev. A. B. Simpson—Days of Heaven Upon Earth

An Advance Step in the Royal Programme
(Revelation, Chapters iv. and v.) "We are watching, we are waiting, For the bright prophetic day; When the shadows, weary shadows, From the world shall roll away. "We are watching, we are waiting, For the star that brings the day; When the night of sin shall vanish, And the shadows melt away. "We are watching, we are waiting, For the beauteous King of day; For the chiefest of ten thousand, For the Light, the Truth, the Way. "We are waiting for the morning, When the beauteous day is dawning, We are …
by S. D. Gordon—Quiet Talks on the Crowned Christ of Revelation

A Solemn Warning for all Churches
I. GENERAL DEFILEMENT. The holy apostle, John, said of the church in Sardis, "These things saith he that hath the Seven Spirits of God, and the seven stars; I know thy works, that thou has 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 has received and heard, and hold fast and repent. If therefore thou shalt not watch, I will come on thee as a thief, and …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 2: 1856

The Loved Ones Chastened
The fact is, that this world is not the place of punishment. There may now and then be eminent judgments; but as a rule God does not in the present state fully punish any man for sin. He allows the wicked to go on in their wickedness; he throws the reins upon their necks; he lets them go on unbridled in their lusts; some checks of conscience there may be; but these are rather, as monitions than as punishments. And, on the other hand, he casts the Christian down; he gives the most afflictions to the …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 3: 1857

Commendation for the Steadfast
The Philadelphian saints, like the limpet, which has but little strength, stuck firmly to the rock, and they are commended for it. They had little strength, but they kept God's word, and they did not deny his name. Possibly if they had felt stronger they might have presumptuously quitted the word of the Lord for the opinions of men, as the Galatians did, and then they would have lost their reward. May every church of the Lord Jesus Christ, whether it have little strength or much, be concerned to …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 30: 1884

23D DAY. A Speedy Coming.
"He is Faithful that Promised." "Behold, I come quickly."--REV. iii. 11. A Speedy Coming. "Even so! come, Lord Jesus!" "Why tarry the wheels of Thy chariot?" Six thousand years this world has rolled on, getting hoary with age, and wrinkled with sins and sorrows. A waiting Church sees the long-drawn shadows of twilight announcing, "The Lord is at hand." Prepare, my soul, to meet Him. Oh! happy days, when thine adorable Redeemer, so long dishonoured and despised, shall be publicly enthroned, in presence …
John Ross Macduff—The Faithful Promiser

Love in Chastisement.
"He is Faithful that Promised." "As many as I love, I rebuke and chasten."--REV. iii. 19. Love in Chastisement. Sorrowing Believer! what couldst thou wish more than this? Thy furnace is severe; but look at this assurance of Him who lighted it. Love is the fuel that feeds its flames! Its every spark is love! Kindled by a Father's hand, and designed as a special pledge of a Father's love. How many of his dear children has He so rebuked and chastened; and all, all for one reason, "I love them!" …
John Ross Macduff—The Faithful Promiser

The Disciple, -- Master, what are Heaven and Hell...
The Disciple,--Master, what are heaven and hell, and where are they? The Master,--1. Heaven and hell are the two opposite states in the spiritual realm. They have their origin in the heart of man and it is in this world that their foundations are laid. Since man cannot see his own spirit, so neither can he see these two states of the soul. But he has experience of them within him, just as he feels pain from a blow and perceives sweetness from eating sweetmeats. The wound caused by the blow may increase …
Sadhu Sundar Singh—At The Master's Feet

The Universality of Actual Grace
The gratuity of grace does not conflict with its universality. Though God distributes His graces freely, He grants them to all men without exception, because He wills all to be saved. This divine "will to save" (voluntas Dei salvifica) may be regarded in relation either to the wayfaring state or to the status termini. Regarded from the first-mentioned point of view it is a merciful will (voluntas misericordiae) and is generally called first or antecedent will (voluntas prima s. antecedens) …
Joseph Pohle—Grace, Actual and Habitual

Of Self-Denial and the Casting Away all Selfishness
"My Son, thou canst not possess perfect liberty unless thou altogether deny thyself. All they are enslaved who are possessors of riches, they who love themselves, the selfish, the curious, the restless; those who ever seek after soft things, and not after the things of Jesus Christ; those who continually plan and devise that which will not stand. For whatsoever cometh not of God shall perish. Hold fast the short and complete saying, 'Renounce all things, and thou shalt find all things; give up …
Thomas A Kempis—Imitation of Christ

The Exalted One.
Hebrews i. SOME thirty-five years ago, when the so-called "Higher Criticism" had begun its destructive work, a believer living in England, predicted that within thirty years the storm would gather over one sacred head. How this has come true! Satan's work of undermining the authority of the Bible, a pernicious work still going on, is but the preliminary to an attack of the Person of Christ. To-day as never before the glorious Person of our Lord is being belittled in the camp of Christendom. This …
Arno Gaebelein—The Lord of Glory

Inspiration.
"And unto the angel of the church in Sardis write, These things saith He that hath the seven Spirits of God."-- Rev. iii. 1. We do not speak here of the New Testament. Nothing has contributed more to falsify and undermine faith in the Scripture and the orthodox view concerning it than the unhistoric and unnatural practise of considering the Scripture of the Old and the New Testament at the same time. The Old Testament appears first; then came the Word in the flesh; and only after that the Scripture …
Abraham Kuyper—The Work of the Holy Spirit

Laodicea
We reach, in this last Epistle, the lowest point of Judah's degradation, in that long line of departure from God, from the day Israel left her "first love," even the day of her espousals, when brought forth out of Egypt, down, down through one vast scene of idolatry and judgment, until we find that nation described in the Epistle to the Assembly in Laodicea in a condition of spiritual destitution such as characterised the People in the period of the Minor Prophets. Indeed, so complete is the correspondence, …
E.W. Bullinger—Commentary on Revelation

The Seventh
refers to the throne, of which Solomon's was in every respect the ideal type. This, the highest promise, is given to the overcomers in the lowest condition of Israel's degradation, which is described as in danger of being "spued out." What that was we have already seen (page 89), and now we have the chiefest of all the promises. The overcomers in that last terrible condition of things are the ones who most need the greatest of Divine help and encouragement. Hence the highest promise is given. "To …
E.W. Bullinger—Commentary on Revelation

Set Me as a Seal Upon Thy Heart, as a Seal Upon Thine Arm; for Love is Strong as Death, Jealousy is Cruel as Hell; the Lights Thereof are Lights of Fire and Flames.
The Bridegroom invites the Spouse to set Him as a seal upon her heart; for as He is the source of her life, He ought also to be its seal. It is He who hinders her from ever leaving so blessed a state; she is then the fountain sealed, which none but Himself can either open or shut. He desires also that she should set Him as a seal upon her exterior and her works, so that everything may be reserved for Him and nothing may move without His directions. She is then a garden enclosed for her Bridegroom, …
Madame Guyon—Song of Songs of Solomon

Whether Predestination is Certain?
Objection 1: It seems that predestination is not certain. Because on the words "Hold fast that which thou hast, that no one take thy crown," (Rev 3:11), Augustine says (De Corr. et Grat. 15): "Another will not receive, unless this one were to lose it." Hence the crown which is the effect of predestination can be both acquired and lost. Therefore predestination cannot be certain. Objection 2: Further, granted what is possible, nothing impossible follows. But it is possible that one predestined---e.g. …
Saint Thomas Aquinas—Summa Theologica

Blessed are the Poor in Spirit
Having spoken of the general notion of blessedness, I come next to consider the subjects of this blessedness, and these our Saviour has deciphered to be the poor in spirit, the mourners, etc. But before I touch upon these, I shall attempt a little preface or paraphrase upon this sermon of the beatitudes. 1 Observe the divinity in this sermon, which goes beyond all philosophy. The philosophers use to say that one contrary expels another; but here one contrary begets another. Poverty is wont to expel …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

Flimsy Garments
'Their webs shall not become garments.'--ISAIAH lix. 6. 'I counsel thee to buy of me ... white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear.'--REV. iii. 18. The force of these words of the prophet is very obvious. He has been pouring out swift, indignant denunciation on the evil-doers in Israel; and, says he, 'they hatch cockatrice's eggs and spin spiders' webs,' pointing, as I suppose, to the patient perseverance, worthy of a better cause, which bad men …
Alexander Maclaren—Expositions of Holy Scripture

The Calling and the Kingdom
'I beseech you, that ye walk worthy of the vocation wherewith ye are called.'--Eph. iv. 1. 'They shall walk with Me in white; for they are worthy.'--Rev. iii. 4. The estimate formed of a centurion by the elders of the Jews was, 'He is worthy for whom Thou shouldst do this' and in contrast therewith the estimate formed by himself was, 'I am not worthy that Thou shouldst come under my roof.' From these two statements we deduce the thought that merit has no place in the Christian's salvation, but all …
Alexander Maclaren—Expositions of Holy Scripture Ephesians, Peter,John

Nineteenth Day for the Holy Spirit on Christendom
WHAT TO PRAY.--For the Holy Spirit on Christendom "Having a form of godliness, but denying the power thereof."--2 TIM. iii. 5. "Thou hast a name that thou livest, and thou art dead."--REV. iii. 1. There are five hundred millions of nominal Christians. The state of the majority is unspeakably awful. Formality, worldliness, ungodliness, rejection of Christ's service, ignorance, and indifference--to what an extent does all this prevail. We pray for the heathen--oh! do let us pray for those bearing …
Andrew Murray—The Ministry of Intercession

Fragrant Spices from the Mountains of Myrrh. "Thou Art all Fair, My Love; There is no Spot in Thee. " --Song of Solomon iv. 7.
FRAGRANT SPICES FROM THE MOUNTAINS OF MYRRH. HOW marvellous are these words! "Thou art all fair, My love; there is no spot in thee." The glorious Bridegroom is charmed with His spouse, and sings soft canticles of admiration. When the bride extols her Lord there is no wonder, for He deserves it well, and in Him there is room for praise without possibility of flattery. But does He who is wiser than Solomon condescend to praise this sunburnt Shulamite? Tis even so, for these are His own words, and were …
Charles Hadden Spurgeon—Till He Come

A Short and Easy Method of Prayer
CHAPTER I The Universal Call to Prayer What a dreadful delusion hath prevailed over the greater part of mankind, in supposing that they are not called to a state of prayer! whereas all are capable of prayer, and are called thereto, as all are called to and are capable of salvation. Prayer is the application of the heart to God, and the internal exercise of love. S. Paul hath enjoined us to "pray without ceasing" (1 Thess. v 17), and our Lord saith, "I say unto you all, watch and pray" (Mark xiii. …
Madame Guyon—A Short and Easy Method of Prayer

All are Commanded to Pray --Prayer the Great Means of Salvation
CHAPTER I. ALL ARE COMMANDED TO PRAY--PRAYER THE GREAT MEANS OF SALVATION, AND POSSIBLE AT ALL TIMES BY THE MOST SIMPLE. Prayer is nothing else but the application of the heart to God, and the interior exercise of love. St Paul commands us to "pray without ceasing" (1 Thess. v. 17). Our Lord says: "Take ye heed, watch and pray." "And what I say unto you, I say unto all" (Mark xiii. 33, 37). All, then, are capable of prayer, and it is the duty of all to engage in it. But I do not think that all are …
Jeanne Marie Bouvières—A Short Method Of Prayer And Spiritual Torrents

How to Make Use of Christ as the Life when the Soul is Dead as to Duty.
Sometimes the believer will be under such a distemper, as that he will be as unfit and unable for discharging of any commanded duty, as dead men, or one in a swoon, is to work or go a journey. And it were good to know how Christ should be made use of as the Life, to the end the diseased soul may be delivered from this. For this cause we shall consider those four things: 1. See what are the several steps and degrees of this distemper. 2. Consider whence it cometh, or what are the causes or occasions …
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

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