222 HARRIS'S SERMONS ON IMPORTANT SUBJECTS.

thine for ever, and thou alone possesseth the power of creating and upholding all things, and because the glory of infinite perfection remains eternally with thee; therefore, all men ought to hallow thy name, submit to thy government, and perform thy will: and in an humble sense of their dependance should they seek from thee the daily supply of their wants, the pardon of their sins, and the kind protection of thy grace and providence."

My brethren, none of us shall be saved without prayer. Have we, then, a just sense of the divine character? Have we, in the true spirit of supplication, ever addressed this prayer to God; and have we had cause to believe, that it has been answered in blessings to our souls? Or are we living prayerless? If so, we are living Christless. Consider well, and examine, how stands the case betwixt God and thy soul. It is desirable to have him for a friend; but wo to the man who has to encounter God's eternal wrath. By prayer, through the merits of the Redeemer, we may escape it. Let us be wise to ask in time.

SERMON XXII.

To him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth, saving he that receiveth it. Rev. ii. 17.

IT was once said, by a suffering apostle, both of himself and of his afflicted brethren in the ministry, that, "as the sufferings of Christ abound in us, so our comfort also aboundeth through Christ." And perhaps we have had no greater instance recorded of the co-operation of affliction for the advantage of the Christian, than in the case of the divine St. John. For bearing witness to Christ as Immanuel, and the Saviour of lost man, he was banished by Nero to an isle called Patmos. But, in his confinement, it was the comfort of this holy man, that he did not suffer as an evil-doer: the cause in which he suffered was worth suffering for, and the spirit of glory and of God rested upon him. In all his affliction the God and Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort, comforted him; that he might be able to comfort them who were in afflic

tion, by the comfort wherewith he was comforted of God.

To the angel or minister of the persecuted church in Pergamos, he was commanded to write the following consolatory assurances, by the adorable Being who characterized himself by the simile of a sharp sword with two edges; the sword of his word and his providences, to defend his faithful children, and to cut off all enemies and apostates. “I know thy works, and where thou dwellest;" I know thy works with a knowledge of intelligence and observation, as also with a knowledge of approbation and acceptance: I know thee to be good in bad places, and in the worst of times. "Thou dwellest where Satan's seat is;" that is, where Satan bears sway by idolatry and persecution. "Yet dost thou hold fast my name;" that is, the doctrine of the Gospel, preached in my name; by which I am made known to the world, as a man is by his name. "And hast not denied my faith," but openly professed it in a time of persecution; "even in those days, wherein Antipas was my faithful martyr, who was slain among you." Mark here, what an honourable mention Christ makes of the services and sufferings of his people. "For God is not unrighteous to forget your

work and labour of love."

"Let saints in sorrow lie resigned,

And trust a faithful Lord."

Remark, however, the holy impartiality of the blessed Lord: while he commends this church for what is

commendable, he reproves her for what is faulty and blameworthy. "But I have a few things against thee,

because thou hast them that hold the doctrine of Balaam, and the Nicolaitans." The Hebrew word Balaam, and the Greek word Nicholas, are of the same signification, and both signify victory, or conqueror of the people. Balaam was sent for by Balak from the mountains of the east, to curse Jacob, and to defy Israel. Through desire of gain he went; but when he arrived he honestly confessed, "surely there is no enchantment against Jacob, neither is there any divination against Israel." But though he had no power to injure them by a prophetic curse, yet by his counsel he caused the children of Israel to commit whoredom with the daughters of Moab, and to eat things sacrificed to Peor, their idol god: in consequence of which, twenty-four thousand were destroyed. There was also a certain sect in Pergamos, said to be founded by one Nicholas, who reckoned adultery, and the use of things offered to idols, indifferent things. They imputed their wickedness to God as the cause, and held sundry other erroneous opinions. These errors obtained in Pergamos, by which the Christian faith was somewhat endangered; and the church is reprehended for not executing a rigorous discipline on those who were tainted with these unholy doctrines. Repent for this thy pretended ignorance, and toleration of this wicked sect, and separate thyself from them, or “I will come unto thee quickly, and will fight against thee with the sword of my mouth;" (alluding to the

sword with which the angel smote Balaam) and as Balaam shared in the ruin of the Midianites, so shall you share in their ruin, unless you come out from among them.

The epistle then closes with the words of the text, "He that hath an ear to hear, 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 stone, and in the stone a new name written, which no man knoweth, saving he that receiveth it.

We have here the usual method of the Scriptures, a precept walking hand in hand with a promise. Speak we,

I. Of the duty expressed in these words, To him that overcometh. Then speak,

II. Of the connected promise, To him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone, a new name written, which no man knoweth, saving he that receiveth it.

I. I am first to speak of the duty expressed in the

text.

You are not ignorant, my brethren, that the conflicts of the Christian are frequently illustrated, in Scripture, by allusions to the duties of a military character. And indeed the figure is very apt the very term war, carries with it the notion of violent opposition between contending powers, originating from a wish in the one party to infringe on the rights of the