Col. ii. 1; iv. 13, 15, 16. It has now entirely disappeared from the place where it stood, being a heap of ruins. None of the cities of the seven churches have been so completely overthrown and desolated as this.

The country where all these seven cities were situated is at present under the power of the Turks; and the few persons who call themselves Christians belong to what is called the Greek Church; in which, though the name of Christ is retained, yet the truth is as utterly corrupted as it is in the antichristian Church of Rome.

III. The general arrangement of the seven letters.

The arrangement is the same in all the letters to the seven churches; and in several parts the same words are addressed to each. It will be necessary at the beginning to consider the plan of this arrangement, that we may more readily understand the application of the whole to the Church in general.

There are ten points to be considered.

1. Though the letters are messages to the Churches, yet they are addressed to the angels, or Ministers, appointed over them. Rev. i. 11; ii. 1, 8, 12, 18; iii. 1, 7, 14.

This shews the mutual responsibility of the Ministers and the other members of the Church. Christ sends his servants (for which reason they are here called angels, or messengers), and makes his ordinary communications to his Church through them, His appointed officers. While they are bound to declare the message faithfully, the people are bound to receive the message from them as from Him who sends them. Mal. ii. 7; iii. 1.

2 Cor. v. 20; viii. 23. Gal. i. 10-12. Luke x. 16.

2. The letters are written by John, as he was commanded; but they are the very words dictated by Christ and sent in his own name; he choosing a different title in addressing each: but so that all the titles chosen, when joined together, make up the description of him as revealed to John. Rev. ii. 1, 8, 12, 18; iii. 1, 7, 14.

3. In every case, the message sent is stated to be called for by Christ's knowledge of the works of each member of his Church. Heb. iv. 13. Rev. ii. 2, 9, 13, 19; iii. 1, 8, 15.

4. Christ first states whatever he finds of a favourable character in the case of each Church; and something of this kind is mentioned with respect to every Church but one, that of the Laodiceans. Rev. ii. 2, 3, 6, 9, 13, 19; iii. 1, 8.

5. Then he brings forward that of which he finds occasion to speak unfavourably. Two of the Churches (Smyrna and Phil

adelphia) are without any charge or blame in this division of the letters. Rev. ii. 4, 14, 15, 20, 21; iii. 1, 2, 15, 17.

6. He then gives to each a suitable exhortation. Rev. ii. 5, 10, 16, 25; iii. 2, 3, 11, 18, 19.

7. This he follows up with a severe threatening; which however is not sent to those two Churches against whom no unfavourable character was before stated (Smyrna & Philadelphia) Rev. ii. 5, 16, 22, 23; iii. 3, 15.

8. A word of encouragement is then added, except in the cases of the Churches of Ephesus and Pergamos, which have none. Rev. ii. 10, 24; iii. 4, 9, 10, 20.

9. An earnest call to attention then requires all the Churches to hear what the Spirit says to them. Jesus uses the same form of expression which he before used for the same purpose when upon earth. Matt. xi. 15; xiii. 9, 43. Mark vii. 16. Luke xiv. 35. Rev. ii. 7, 11, 17, 29; iii. 6, 13, 22.

10. Each letter concludes with a glorious promise; which is not given to the whole Church in the place, but is especially made, individually, to him that overcometh. Rev. ii. 7, 11, 17, 26-28; iii. 5, 12, 21.

Questions for self-examination upon this Sermon.

Am I ready to receive the seven Epistles of the Book of the Revelation as one letter, sent by Christ himself from Heaven to his Church upon earth? and to apply them to myself as a member of that Church?

Do I remember that every promise of advantage to be received from the grace of Christ through the ministry of His Message, is distinctly made only to him that overcometh? And do I therefore diligently strive to overcome every thing that hinders me from following Christ?

"No man can come to me, except the Father which hath sent me draw him and I will raise him up at the last day. It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me."

OUR hearts are naturally turned from God: some results of this may be gathered from the text.

I. We must be DRAWN by God before we can come to Him. Verse 44.

We are opposed to God. Isaiah lv. 8. 1 Cor. ii. 14.

Rom. viii. 7. No likeness to God.
Gal. v. 17.

Naturally drawn away, James i. 14; until God's Spirit draw us. Zech. iv. 6. Cant. i. 4. Lam. v. 21. Psalm cx. 3.

The love of Christ on the Cross draws us. John xii. 32.

II. This does not take away the necessity of our using means. Verse 45.

We are to hear

-17. Deut. vi. 7.

and be taught. Isaiah liv. 13. Rom. x. 13 Matt. xxviii. 19, 20.

III. Hence results the importance of TEACHING children in early age. Eccles. xi. 6. 2 Tim. iii. 15. Prov. xxii. 6. Mark x. 14. Gen. xviii. 19.

Parents who neglect this. Matt. xxiii. 13. 1 Sam. iii. 13. Prov. xxix. 15.

Parents who take care their children shall be taught. Eccles. xi. 1. Prov. xxix. 17. James i. 4.

QUESTIONS-Are our own hearts drawn to God?

Are we doing our best to put others in the way of hearing and being taught the word of God?

THE PROVERB. No V.

TEXT-Prov. x. 24.

"The fear of the wicked, it shall come upon him;
But the desire of the righteous shall be granted."

THE wise man also tells us that the wicked fleeth when no man pursueth. (chap. xxviii. 1.) Every man who does not love and follow after God, which is the Scriptural meaning of a wicked man, carries within himself something to frighten him.-Au uneasy conscience-which, though it may not be burthened with a clear understanding of a crime, has at least, a sort of mistrust that things are not right with him. This tends to make the boldest man a coward: he cannot depend upon the help of Him who makes all things work together for good to them that love Him-he makes his plans for his own pleasure, without considering God, and then he is afraid that some unlucky chance' may hinder his success; and without chance, God lets it come upon him. He is afraid of his evil things being found out, and God brings then to light. But his greatest fear is the fear of death; and, if he dare to think about it, the fear of hell. And surely the wicked man must die, however he may be afraid of death-and surely the wicked man must perish, however he may tremble at the thought of hell. And so it is that "the fear of the wicked it shall come upon him."

66

But who is the righteous man, according to the scriptural meaning? One who is brought to the righteousness of Christ by faith-one who is set right in his heart and desires by the Holy Ghost. This is a righteous man ;" and such a one has no need to fear. If he be tempted with wicked thoughts and inclinations, he rejects them through the Spirit of Christ. His fear in such a case, is not the fear of failing in what he wants, but the fear of offending God, which is the "beginning of that wisdom" the end of which is, to desire that which God loves to give; and such a desire shall be granted. With all his best desires, he knows not indeed what to pray for as he ought, but the Spirit itself helpeth his infirmities—he need not fear, for the Spirit maketh intercession for the saints, according to the will of God-and therefore his desire shall be granted. His best prayers and most righteous desires are very faint, but he need not fear, for he has a friend, at the right hand of God, who for his own righteousness sake, will make his desires acceptable, and they shall be granted.

Remember-If your thoughts have no reference to God, they are wicked, whatever other name men may call them you may well be afraid of indulging such thoughts, and what you are afraid of shall come upon you'

But remember also, that if your thoughts and desires are towards Christ, and ruled by the Holy Spirit, they will be according to the will of God, and they shall be granted.

THE SCRIPTURE LOOKING-GLASS.
(Continued from page 95.)

THE HISTORY OF JOSEPH.
Gen. xxxix. 1—7.

31. Egypt was a type of the world-the opposers and enemies of God's people; the repetition of the name in the first verse makes us think of this.-There is no trial greater than that which a christian suffers when he is forced to be under the mastery of worldly people.-Gen. xxxix. 1.

32. Joseph prospered because the Lord was with him. All worldly prosperity is from the Lord, when he makes a man prosperous without Him; but when the Lord is with a man, he feels the enjoyment of a true prosperity, whatever his outward circumstances may be; even though he be a slave.—verse 2.

33. A Christian servant in the house of a worldly master! -How many excuses for sin has such a situation afforded to young men and women brought up piously, but in service where

God is not honoured. Joseph wanted no excuse.

The Lord

was with him; and that was enough, even in the house of" his master"-" the Egyptian."-verse 2.

34. But his master saw that there was something particular about Joseph. The presence of the Lord with any one makes such a light about him that people cannot help seeing it.-verse 3. 35. And his master saw what was the consequence; every thing went well with him. Even worldly people are forced to acknowledge that things go well with a Christian.—verse 3.

36. So he took him into his confidence.-To be sure! People who will not follow Christians will always confide in them; and as their confidence is well placed, it always increases: so did Potiphar's.-verses 4 and 6.

37. Then comes a great blessing upon Potiphar himself. Many a praying servant has brought a blessing upon a prayerless master. The world supposes that the slave is kept because of the great man: but when the one is a Christian, and the other is not, God keeps the great man because of the slave.— verse 5.

38. (verse 6.) Joseph was good-looking; this is mentioned when we are told of his misfortunes-the account of his prosperity begins with "the Lord was with him." Good principles draw blessings round a man; good looks draw snares and trouble round him.

39. (verse 7) "After these things"-What things? Joseph's prosperity, and Potiphar's confidence. As soon as the good man prospered, the devil set to work to catch him tripping. Where the Lord shews favour it is sure to stir up the malice of the evil one. When the sons of God are admitted to the presence of the Lord, Satan never fails to be amongst them. (Job i. 6.) When the Lord's presence is most plainly with you, then do not forget to look out for the trap laid in your way; for "after these things" come the devil's devices.

40. (verse 7) Satan's trap in this case was what the Scripture calls "a deep pit." (Prov. xxii. 14.) A woman of corrupt mind and unchaste heart is the devil's decoy. Read Prov. vi. 20, to the end of chapter vii.

THE PASTOR'S REMEMBRANCER.

"It is no easy matter to till the Lord's ground, to weed his field, to bring in his harvest, to trim his vineyard, to feed his flock, to build his house, to watch over his city, to preach his word, to distribute his sacraments, to execute his discipline, to