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EPISTLE TO SARDIS
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 [Note: ï ὐ ð å ð ë ç ñ ù ì Ý í á .];” 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.
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 [Note: Heb_11:1.].” 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, 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, I pray you, to
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 can not 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 [Note: 2Pe_1:10-11.].” In order to stimulate your soul to such exertions, lay home upon your minds all the most forcible considerations which either your knowledge or experience can suggest. Think how painful it is to lose our spirituality of mind, and our sense of the Divine presence: consider how dishonourable it is to God, and how dangerous to our own souls. Supposing we be recovered from such a state, who can tell by what fearful chastisements the recovery may be effected? And who can tell, whether, instead of ever restoring us to his favour, God may not come, in righteous indignation, to execute upon us his threatened vengeance, and exclude us for ever, like the foolish and unwatchful virgins, from his presence? Supposing then, that, notwithstanding our declensions, there be some good thing remaining in us, let us “strengthen it” by every possible means, if peradventure our backslidings may ultimately be healed, and we may attain at last a preparation of heart to meet our God.]
Address—
1. Those who have no marks of life in them—
[If they who are in a declining state be in great danger because of their declensions, what, think you, must be your danger, in whom not even “the root of the matter” can be found? You may say, perhaps, ‘I make no pretensious to religion, and therefore cannot be chargeable with a departure from it.’ But I answer, This very acknowledgment involves in it a greater measure of guilt, than one would suppose any human being capable of contracting. We may suppose a creature to rebel against his Creator: we may even suppose a redeemed sinner to trample under foot the blood of his Redeemer, and to live altogether as “without God in the world.” But that any man should glory in such a state, and make the acknowledgment of it a ground of self-vindication, this does really surpass any thing which we should imagine even Satan himself to be capable of committing. But to every one who so proclaims his own impiety, I must say, “Out of thine own mouth God will judge thee, thou wicked servant.” Thou hast said to God, “Depart from me, I desire not the knowledge of thy ways:” and He will say to thee, “Depart from me, I never knew thee, thou worker of iniquity;” “depart, accursed, into everlasting fire, prepared for the devil and his angels.” Keep on then, if ye will, and dream that no evil shall come upon you: but know, of a surety, that “your judgment lingereth not, and your damnation slumbereth not [Note: 2Pe_2:3.].”]
2. Those who are “walking with God, as dear children”—
[We are told of “some at Sardis that had not defiled their garments:” and, I trust, there are some of that happy character amongst you. But, when I consider how awfully the great mass of the Sardian Church declined from God, I cannot but be “jealous over you with a godly jealousy, lest Satan by any means prevail” to impede your progress in the divine life [Note: 2Co_11:2-3.]. I would have you, even to your latest hour, to guard against pride and self-confidence, and to “work out your salvation with fear and trembling.” When you are weak, then it is that you are really strong.” If you would be perfect, you must look to the Saviour to “perfect that which concerneth you.” You must go on in a simple dependence on his power and grace; and commit yourselves to Him [Note: 1Pe_4:19.], of whom it is said, “He is able to keep you from falling, and to present you faultless before the presence of His glory with exceeding joy: to whom be glory and majesty, dominion and power, both now and ever. Amen [Note: Jude, ver. 24, 25.].”]