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finite the price which it cost to redeem your soul ; infinite the grace which is offered, that you might live for ever.

Life and death is set before you; on the one hand is a crown of glory, of immortality and eternal bliss, promised,—on God's veracity promised; on the other, the unmingled horrors of a second death. Choose the first, and be faithful and persevering, and then when the first death comes to sever you from time, it will exalt you to a happiness which it were unparalleled folly for less than an angel's tongue even to attempt to sing. Choose the last, and

Choose the last, and you sign the sentence of your own destruction, from the presence of God, and from the glory of his power. And when the first death comes, it will but come to anticipate the infinite horrors of the second. Oh be wise, I pray you; God waits to be gracious; he willeth not the death of a sinner, but that the sinner should turn from his ways and live. In the name of Him who poured out his precious blood upon the cross for your redemption, I ask you,

sinners, careless, unconcerned, indifferent, formal, backsliding, ungrateful; I ask

ask you, why will ye die? Oh ye

know not what it is to die. The terrors of a first death I could feebly picture. But, eternity, eternity alone can explain the terrors and the horrors of a second death.

Flee from it, flee from it, as did Lot, when God poured out his vengeance on the cities of the plain. Escape for your lives; look not behind you; flee to the mountain, lest ye be consumed; for now is the accepted time; now is the day of salvation; seize the present moment as it flies, and a crown of life may be yours, a seat in heaven, an immortality of bliss.

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SERMON VII.

CONTEST WITH TEMPTATION,

ILLUSTRATED IN THE

HISTORY OF THE CHURCH AT PERGAMOS.

REVELATION ii. 12–17.

And to the angel of the Church in Pergamos write : These things saith he

which hath the sharp sword with two edges; I know thy works and where thou dwellest, even where Satan's seat is : and thou holdest fast my name, and hast not denied my faith, even in those days wherein Antipas was my faithful martyr, who was slain among you, where Satan dwelleth. But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balak to cast a stumbling block before the children of Israel, to eat things sacrificed unto idols, and to commit fornication. So hast thou also them that hold the doctrine of the Nicolaitans, which thing I hate. Repent; or else I will come unto thee quickly, and will fight against thee with the sword of my mouth. He that hath an ear, let him hear what the Spirit saith unto the Churches ; To him that overcometh will I give to eat of the hidden manna, and will give him a white stonc, and in the stone a new name written, which no man knoweth saving he that receiveth it.

The third of the apocalyptic epistles was addressed to the angel or bishop of the Church at Pergamos, which was the ancient metropolis of Mysia. This city is situated to the north of Smyrna about sixtyfour miles, on the river Caicus, which falls into the Egean Sea, at a short distance from the city. It was once, in the days of its early glory, the royal residence of Eumenes and the kings of the race of Attali. There are several circumstances which have served to render this city of Pergamos distinguished, though its population never appears to have been large. It was here that the worship of Æsculapius was established with great splendour, and it was distinguished as the birth place of Galen, so renowned in the history of the science of medicine. It appears that it was in Pergamos parchment was first manufactured, and hence, according to Pliny, the origin of the Latin word pergamena, which is used to signify parchment. Plutarch says that it contained a library consisting of no less than two hundred thousand volumes, and which must of consequence have been considered of exceeding value, as the art of printing had not then been known, and these two hundred thousand being all in manuscript, rendered such a library of no easy acquisition. It was here also that Publius Cornelius Scipio, so renowned in Roman story, came to the termination of his mortal career. To us, however, this city of Pergamos is to be considered as distinguished in a far higher sense than these circumstances could have afforded; for in it was planted, though among a set of the inost furious and zealous idolators, a Church of the living God. This city is now said to contain a population of about 30,000, of whom about 3000 are Christians of the Greek Church, and there are, besides, about 200 Armenians. They have each one Church only; all the other Churches have been converted into mosques, and thus profaned by the blasphemies of the Moham

medan religion. These accounts are of course derived from sources anterior to the present terrible struggle between the Greeks and their most barbarous oppressors; consequently, the state even of nominal Christianity in Pergamos cannot be accurately ascertained. As it lies, however, considerably to the north of Smyrna, it is probable that it has not particularly suffered. It is now called Bergamo.

These are all the circumstances of historical interest which can be gathered relating to this city, and the text will be most naturally divided in the same manner which has been pursued in relation to the other epistles already considered.

I. THE INTRODUCTORY DESCRIPTION OF OUR SAVIOUR.

II. THE COMMENDATION BESTOWED ON
CHURCH.

III. THE CENSURE PASSED ON THE SAME.
IV. THE EXHORTATION; and
V. THE CONCLUDING PROMISE.

THIS

I. It is important, brethren, to remark, that there is always a very peculiar adaptedness in the introductory description of our Saviour to the state of the Church addressed. Thus, to a Church dreadfully suffering under the horrors of a most relentless persecution as was that at Smyrna, and yet a Church which was altogether commended for its purity and its great riches in all the graces and virtues of the Christian life, our Saviour addresses himself in the very outset, in a language calculated to console and to animate—“I am the first and I am the last, who was dead and is alive." But to the Church of Pergamos, commended for some things, yet censured for others, and also suffering under outward persecutions, the terms, you observe, are varied according to the situation—"These things saith he which hath the sharp sword with two edges.” A sword is used both as an offensive and a defensive weapon, and by the use of this expression, our Lord most probably intended to intimate that he would wield it either in their defence or towards their overthrow, as they might choose or refuse to listen to the advice he gave them. By this he could punish their adversaries, and deal destruction among those who persecuted them, or he could turn it upon themselves, and cut off those who wrought abomination among them. He calls it a sharp sword, and it implies that there is nothing too hard for its edge to penetrate; no opposition so violent, but that he who holds this sword can subdue it. It is represented as a sword with two edges, thus intimating that it turns in every way, and cuts both on the right hand and the left. Throughout the whole of the Scriptures, my brethren, our Lord Jesus Christ is represented as no less mighty to the destruction of his adversaries than to the salvation of his friends; and when we consider the peculiar circumstances of the members of the Church of Pergamos, as liable both to censure and to commendation, this description of himself was doubtless mercifully intended to convey to them that he was as ready in the justice and holiness of his nature to punish those who caused the reproof to which their Church was exposed, as he was in the infinite extensions of his mercy to defend and comfort those who were the subjects of the commendation. And here, my friends, permit me to remark, that it is the delight of men to overlook this

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