they would not, it was to the honour of that little band that they dared to be singular. But let me not be misunderstood. I am not recommending singularity in matters of indifference: no: such affectation I greatly disapprove: but, in things which are of importance to the welfare of the soul, we should know no example but that of Christ and his Apostles, nor any rule but the written word of God: and if others will not walk with us in this way, and agreeably to this rule, we must say, with Joshua, "Whatever the whole world may do, as for me and my house, we will serve the Lordi." Go on, brethren, even though ye be like Noah in the antediluvian world, or like Lot in Sodom. If others be careless of their walk, "keep ye your garments clean." And if others be offended at your singularity, and "cast out your name as evil on account of it," let it suffice to know, that "your names are written in heaven;" and that, when your adversaries shall be disclaimed by God as unworthy of the least mercy, ye shall be approved, as worthy of all the honour and blessedness that your God and Saviour can confer upon you.] i Josh. xxiv. 15. MMCCCCXCVIII. EPISTLE TO PHILADELPHIA. Rev. iii. 7, 8. To the angel of the Church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works. THOSE who imagine that the letters to the seven Churches refer, in a prophetic way, to different periods of the Church, consider this as descriptive of the Millennial age. It is true, there is in this epistle nothing brought forward as matter of reprehension; nor is there any threatening contained in it; but it is very far from answering to that elevation of piety which the whole Scriptures teach us to expect in that day. The particulars addressed to this Church will be considered in our next discourse: at present, we confine our attention to the introductory part of it; in which, as in all the other epistles, we notice the description which our blessed Lord gives of his own character. The attributes ascribed to him are, I. Essential, and personal He is here spoken of as "He that is holy, and He that is true." Now, as man, he answered to this character: for he gave to his bitterest enemies this challenge, "Which of you convinceth me of sin"." And when they had sought by all possible means to find a flaw in him, they were constrained to acknowledge that "they could find in him no fault at all?" And, so far as truth is concerned, no person was able to controvert or contradict one word he ever spake : he was in all things, and on all occasions, "the True and Faithful Witness." But He is not merely holy and true, as all his servants are: no; he is the Holy One, who is truth itself, even "God over all," essentially and immutably possessing these attributes in all their fulness. He may, in a sense inapplicable to any created being, be designated, 66 "He that is holy [Holiness is an essential attribute of the Deity. The angels around his throne celebrate this perfection, saying, Holy, Holy Holy, is the Lord of Hosts; the whole earth is full of his glory." Indeed, in a more especial manner is this attribute acknowledged; since, in a peculiar and pre-eminent degree, he is distinguished by it: "Who is like unto thee, O Lord, amongst the gods? Who is like unto thee, glorious in holiness?" The very name, "The Holy One," and, "The Holy One of Israel," is that by which Jehovah is most commonly designated. And it is so identified with Deity, as to be incommunicable to any creature whatever: "Thus saith the Lord thy Redeemer, the Holy One of Israel; I am the Lord thy God." Yet is this the name by which Christ, the great Bridegroom of the Church is called: "Thy Maker is thine Husband; the Lord of Hosts is his name; and thy Redeemer the Holy One of Israel; the God of the whole earth shall he be called." To him is this name expressly applied, both in citations from the Old Testament, and in direct affirmations by the inspired Apostles. St. Peter, on the day of Pentecost, declares, that in the resurrection of Jesus that Scripture was fulfilled, "Thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption"." And in his a John viii. 46. C ver. 14. f Isai. xlviii. 17. b John xviii. 38. and xix. 4-6. g Isai. liv. 5. h Acts ii. 27. with Ps. xvi. 10. e Exod. xv. 11. very next address to the Jews, he charges home upon them their sin in these words: "Ye denied the Holy One and the Just, and desired a murderer to be granted unto you, and killed the Prince of Life." It is remarkable, that even the devils were constrained to acknowledge Jesus under this character: "Art thou come to destroy us? I know thee, who thou art, the Holy One of God." To him, in like manner, may be applied the name,] "He that is true "- [Truth is also an attribute of the Deity. Moses says of him, "A God of truth, and without iniquity; just and right is He." He is a "God that cannot lie 1." So of Jesus is this same perfection predicated, as constituting an essential and immutable part of his character: "God has given us an understanding, that we may know Him that is true; and we are in Him that is true, even in his Son Jesus Christ: this is the True God, and Eternal Life "." It must be remembered, that in several parts of the description given of Jesus, in these different epistles, his Divine character is particularly marked. "He who was dead, and is alive again," is expressly called, "The First and the Last";" which cannot possibly be applied to any but the one true God. We therefore recognize in the characters assigned to Him in my text, not only his pre-eminence as man, but his essential character as God.] We now proceed to notice the Lord Jesus in that part of his character which is, II. Ministerial and official What is said of his "having the key of David” will be best understood by referring to that passage in the prophecies of Isaiah from whence the words are taken. Shebna had been "treasurer over the king's house," under Ahaz and Hezekiah: but, for his pride and carnal security, God determined to cast him out, even as a ball is cast out from a sling; and to substitute, in his place, Eliakim, the son of Hilkiah, to whom should henceforth be given the key of the house of David, so that he should manage every thing with uncontrolled authority, opening where no man should shut, and shutting where no man should i Acts iii. 14, 15. m 1 John v. 20. k Luke iv. 33, 31. 1 Tit. i. 2. o Isai. xxii. 15--20. open"." The key that was put upon his shoulder was an emblem of his authority: and in the whole of this office he was a type of Jesus Christ, who, in his mediatorial capacity, was elevated to the throne of David, and invested with all power to govern his people agreeably to his sovereign will. This power he exercises, 1. Over the world [Seated at the right hand of God, "he doth according to his will, in the armies of heaven and amongst the inhabitants of the earth; nor can any stay his hand, or say unto him, What doest thou"?" So unlimited is his government, that "not so much as a sparrow falls to the ground" without his special permission.] 2. Over the Church [This is his more special charge. He is constituted "Head over all things to the Church," that he may order every thing for its edification and advancements. To his servants, who go forth to preach his Gospel, he "opens a great and effectual door" which none can shut, or interposes his prohibition, as seems good in his sight. To his providential care it must be ascribed, that the Church has stood its ground amidst the most inveterate enemies, and been kept alive as a spark in the midst of a tempestuous ocean. said that "the gates of hell should never prevail against his Church;" and he has fulfilled his word, even to the present hour. The most powerful nations have been brought to nought: but of his Church and kingdom there shall be no end.] 3. Over every individual in the Church He [It is particularly said of Eliakim, that "he should be a father to the inhabitants of Jerusalem, and to the house of Judah":" and this office does Jesus execute towards every one of his people. It is not possible adequately to express either his affection for them, or his care over them. Suffice it to say, that "not so much as a hair is suffered to fall from the head of any one of them," except as He is pleased to permit. Conceive of a steward, at the head of a large family; how anxious will he be to provide for every member of that family his portion in due season! So shall every the least and meanest of the saints be supplied out of the fulness that is in Christ P Isai. xxii. 21, 22. u Isai. xxii. 21. a Luke i. 32, 33. Dan. iv. 35. t 1 Cor. xvi. 9. with Acts xvi. 6-9. Jesus, and be furnished with every thing that he stands in need of, for body and for soul, for time and for eternity. With uncontrollable sovereignty will he appoint to all, as he sees fit; at the same time that every thing is ordered by him with unerring wisdom and incessant care: nor against any one of his appointments shall all the powers of darkness prevail. His power is irresistible; and in every case, without exception, "his counsel shall stand, and he will do all his will." This is the power committed to him from above; and, as long as there shall continue any scope for the exercise of his mediatorial office, he will exercise it for the good of his Church and people. But, when the end shall be fully come, then will he deliver up this kingdom to the Father's hands, and "God shall be all in all."] SEE then, 1. To whom we are to approve ourselves— [It is not man's judgment that we should regard; but the judgment of Him whose holiness will try our most secret thoughts, and whose truth will assign to every one his portion in perfect conformity with the written word. As for man, he, be his judgment what it may, can neither open heaven, nor shut it: but Jesus has "the keys of hell and of death":" and, if he open heaven to those who are waiting for him, none shall shut it against them: nor, if he shut heaven against the unwatchful, shall all the entreaties that can ever be urged prevail to gain them admission. I charge you then, brethren, to remember that admonition which he gives to all his Churches without exception; "I know thy works:" for, most assuredly, according to what he sees and knows, respecting every one of us, will his sentence of admission or exclusion be. Then, at all events, whatever his present forbearance may lead us to imagine, "will he judge with righteousness, and reprove with equity; and righteousness will be the girdle of his loins, and faithfulness the girdle of his reins "."] 2. On whom, in all things, we are to depend [To Christ alone are we to look, both as our Advocate and our Head. He has all fulness committed to him on purpose for us; and we are to receive out of that fulness, according to our wants. Of Eliakim it is said, "They shall hang upon him all the glory of his father's house, the offspring and the issue, all the vessels of small quantity, from the vessels of cups even to all the vessels of flagons"." And this shews on whom we are to rely, even every one of us, from the least z Rev. i. 18. x Isai. xlvi. 10. a Isai. xi. 4, 5. y 1 Cor. xv. 28. |