"And 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: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. Behold, I come quickly: hold that fast which thou hast, that no man take thy crown. Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the Churches."-Rer. iii. 7-13.

THE Church of Philadelphia stands pre-eminently distinguished among those of Asia for receiving unmingled commendation from the adorable Saviour. In himself infinitely "holy,"-for even in his human nature he was without sin-and "true," for he speaks of himself as "the truth,"-he bears the most decided testimony to the consistent piety of his professed disciples in this city; for they had kept the "word of his patience," or the saving doctrines of his Gospel : and it is delightful to view a Christian community, such as that presented to our notice, walking in a manner worthy of their high and holy calling, adorning the doctrine of God their Saviour in all things; so letting their light shine before men, that God might thereby be glorified, and testifying the sincerity of their discipleship by bringing forth much fruit.

The exalted Head of the Church speaks of himself, in this commendatory epistle, as possessed of "the key of David," as "he that openeth, and no man shutteth; and shutteth, and no man openeth;" that is, as the anointed and exalted Son of David, upon whose shoulder was to be the government; possessed of all rule, and authority, and power; able to admit into the regions of eternal blessedness, and able not only to exclude therefrom, but to consign the lost soul to the regions of interminable misery. What a stupendous view does this give us of the power of the once-crucified Emanuel — of the dignity of that meek and lowly Jesus who had not where to lay his head; whose first advent was marked by the deepest humiliation, whose second advent will be marked by the most glorious exaltation, when "every eye shall see him, and they also which pierced him; and all kindreds of the earth shall wail because of him! Even so, amen."

The Philadelphians are reminded, that "an open door" had been set before them; that they had a free and full access into the kingdom of God; a privilege of which man could not deprive them-for they had

"a little strength;" they were employing the means of grace so mercifully vouchsafed to them, though weak in themselves; they had kept his word, faithfully endeavouring to conform to its requirements, and to embrace its promises; and they had not been led to that crime of deepest dye, of which even in that early age too many were guilty,-the crime of denying by word or deed the name of the only begotten Son of God.

Certain temporal blessings are therefore promised to the faithful of Philadelphia. So far from being allowed to become a prey to the enemies of the truth, and to suffer much worldly persecution on account of their stedfastness, they are assured that those of the synagogue of Satan, who so grievously opposed and oppressed the members of other Churches, should have no power over them; that, so far from suffering these enemies of the truth to prevail, these enemies would even seek their protection, and some of them perhaps be converted by their instrumentality, and be led to acknowledge that God was with his people of a truth.

Spiritual blessings are also promised-the invaluable blessing of preservation in the hour of trial especially in that fearful trial which was to come upon the earth. This is supposed to refer to the persecution in the reign of Trajan, which was more general and violent than the persecutions under Nero and Domitian; but reference may also be made to the oppression of Mohammedan power, under which, even when the most severe, there were always some to be found faithful to the Redeemer's cause.

And eternal blessings of the highest character are also promised to those who listen to the exhortation, hold that fast which thou hast, that no man take thy crown," and who, by the power vouchsafed from on high, are enabled to overcome. For the victorious believer is assured that he shall be made a pillar in the temple of God. It was common for conquerors to have pillars erected in the idolatrous temples of the false gods, on which were enumerated the name of the deity under whose guardian care they had fought, the name of the city to which they belonged, and the name of the general under whose command they had conquered. It was with reference to this custom, probably, that the gracious promise is made in the text. They who hold fast that which they have, that no man take their crown, shall be as pillars in the temple of God, unchangeable, unmovable, and totally free from decay, for they "shall no more go out ;" on which the

new name" shall be engraven, even the adorable name of that victorious Leader who hath subdued death, and him that had the power of death; who was manifested in the likeness of sinful flesh, that he might destroy the works of the great author of sin; and in whose victorious train shall be included all who fought and overcame through the blood of the Lamb; and who shall return and come to Zion, with songs and everlasting joy upon their heads, to proclaim, through a glorious eternity, the riches and the freeness of that grace by which they were enabled to fight the good fight of faith, to lay hold on eternal life, and to become more than conquerors through Him that loved them.

PHILADELPHIA was seated on the high road between Laodicea and Sardis, on a declivity of Mount

Tmolus, and on the bank of the river Cogamus. Its modern name is Allah-Shehr, the "city of God." Its vicinity to the district called Catakekaumene, or "the burned," and which extended in length about sixtytwo miles, and in breadth about fifty, rendered it less resorted to as a place of residence-for the inhabitants were in constant dread of earthquakes; and it is mentioned by Tacitus as one of those cities restored by Tiberius after a calamity of this kind. It was founded by Attalus Philadelphus, the brother of Eumenes, king of Pergamos; but at what precise time, or through whose instrumentality, Christianity was first introduced into it, is uncertain. Some few records are extant of the state of the Philadelphian Church during succeeding ages, which testify that the light of Gospel truth was never completely extinguished; that there were always some found faithful, who realised, by their own experience, the blessed promise, "I also will keep thee from the hour of temptation."

When Dr. Chandler visited Philadelphia the bishop was absent; but the chief ecclesiastic, or proto-papas, then resident, received the travellers at the bishop's house. This priest was ignorant of the Greek language, and they were consequently compelled to converse with him in Turkish. "He had no idea," says Dr. Chandler, "that Philadelphia existed before Christianity; but told us it had become a city in consequence of the many religious foundations. The number of Churches he reckoned at twenty-four, mostly in ruins, and mere masses of wall, decorated with painted saints. Only six are in a better condition, and have their priests...... We were assured that the clergy, and the laity in general, knew as little of Greek as the proto-papas; and yet the Liturgies and offices of the Church are read as elsewhere, and have undergone no alteration on that account. The Philadelphians are a civil people."

Messrs. Parsons and Fisk, of the American Board of Missions, visited this Church in Nov. 1820. Their first visit was to Gabriel, then archbishop, apparently about seventy-five years of age. According to their statement, the number of houses in the city was about three thousand, of which not more than two hundred and fifty were Greek. Most of the Greeks were found ignorant of any language except the Turkish. The missionaries dined with the archbishop. It being maigre day, the diet consisted of rice, soup, boiled beans, and herbs, with a great variety of fruits, and abundance of raki, rum and wine.

Messrs. Arundell and Hartley visited Philadelphia in 1826. The latter thus describes the visit:

"After a ride of four hours we arrived at Philadelphia. As we drew near, I read with much interest the epistle (Rev. iii. 7-13) to that Church. The town is situated on a rising ground, beneath the snowy mountain Tmolus. The houses are embosomed in trees, which have just assumed their fresh green foliage, and give a beautiful effect to the scene. I counted six minarets. We entered through a ruined wall, massy, but by no means of great antiquity. The streets are excessively ill paved, and dirty. The tear of Christian pity must fall over modern Philadelphia. Were Christ himself to visit it, would he not weep over it as once over Jerusalem? Alas! the generation of those who kept the word of our Lord's patience

is gone by; and here, as in too many other parts of the Christian vineyard, it is difficult to discover better fruits than those which are afforded by briars and brambles. It is indeed an interesting circumstance to find Christianity more flourishing here than in many other parts of the Turkish empire: there is still a numerous Christian population; they occupy 300 houses; divine service is performed every Sunday in five churches; and there are twenty of a smaller description, in which once a-year the liturgy is read. But though the candlestick remains, its light is obscured the lamp still exists; but where is its oil? Where is now the word of our Lord's patience? it is conveyed in sounds unintelligible to those who hear: when the very epistle to their own Church is read, they understand it not! The word of legendary su perstition, and of multifarious will-worship, is now more familiar to their ears. And where is the bright exhibition of Christian virtues? Unhappily the character of Christians in these countries will scarcely bear comparison with that of Mohammedans themselves! In a word, Philadelphia has had her share in that utter apostacy from true and practical Christianity, which has been the bane of the East. 'Grievous wolves have entered in, not sparing the flock' (Acts, xx. 29). There have been false teachers among them, who privily have brought in damnable heresies, even denying the Lord that bought them: and many have followed their pernicious ways, by reason of whom the way of truth is evil spoken of' (2 Pet. ii. 1, 2).

"But, though I am compelled by truth to speak in this manner, I gladly seize this opportunity to express my conviction, that ere long there will be a great renovation in the Eastern Churches. This is not the place for detailing the grounds of such an opinion; but I state with confidence this result of my observations during my intercourse with oriental Christians. Nothing is wanting but perseverance in imparting instruction on every favourable occasion; and ere long we shall see the fruit of our labours. The English missionaries, who visit these countries in a zealous and affectionate spirit, will find the language once addressed to Philadelphia applicable to themselves : Behold I have set before thee an open door, and no man can shut it.'

"We see this interesting place to peculiar advantage. For several days we have been contending with rain, cold, and adverse weather; but to-day, on arriving at Philadelphia, lo! the winter is past, the rain is over and gone, the flowers appear on the earth, the time of the singing of the birds is come, and the voice of the turtle is heard in their land' (Cant. ii. 11, 12). The voice of the turtle charmed me greatly during our stay here. This favourite bird is so tame, that it flies about the streets, and comes up close to our door in the khan. The remains of antiquity at Philadelphia are not numerous. I have noticed a few beautiful sarcophagi, now devoted to the purpose of troughs; but the ruined wall was probably erected by those who so manfully defended this city previously to its final fall.

"Our visit to Philadelphia was rendered the more interesting by the circumstance of our being the bishop's visitors. He pressed us so strongly to make

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his house our home, that we thought it right to comply with his wishes. This circumstance gave me an opportunity of having much conversation with Panaretos. Many of his remarks afforded us satisfaction. Bible he declared to be the only foundation of all religious belief; and I was astonished to hear him say, that he knew of no other confession of Christian belief than the creeds of the apostles, of Nice, and of St. Athanasius. With the design of referring to Christ, as the only name given among men by which we can be saved,' I introduced a remark on the atoning efficacy which too many appear to attach to fasting. It is,' he replied, the universal idea.' After other remarks, distinguished for candour, and expressive of the miserable follies into which our nature has plunged us, he used these decisive words; Abuses have entered into the Church, which former ages might endure; but the present must put them down.' Other topics of conversation were-justification by faith; indulgences; the prophecies concerning popery; and the seventh general council. Conversing on the lastmentioned subject, I was surprised to find that he did not know that Protestants worshipped God without the use of pictures. The Christian population he considered to be on the increase at Philadelphia: in the last year there had been ten deaths, and twenty marriages: the Turks, he said, were decreasing; a large number had marched for Greece, and none had ever returned. In the evening we attended the metropolitan church; but to give a true account of the sad degradation of Christian worship exhibited on this occasion would be equally difficult and painful. We were highly pleased with the engaging manner of Panaretos; his house also, which is termed, as usual by the Greeks, the Metropolis, exhibited a decorum highly suited to a Christian bishop; nor did I witness that fawning and perpetual kissing of the hand, which I have deplored in some other episcopal residences. From the verandah we had a view over the whole town by day; and at night we observed the illuminated minarets spreading their light over the city, as is customary during the fast of Ramazan.

"April 24, 1826.-This morning I visited a public school of the Greeks. There were present thirty or forty children: Greek, Romaïe, and Turkish, were the objects of attention. The master complained that the neglect of the parents was a great obstacle to improvement; as soon as a child could write sufficiently for the purposes of commerce, he was removed, and employed in business. I am sorry to say, that here, as in many other Greek schools, the bastinado is an important appendage. I found in this school a manuscript of the Gospels upon parchment; but it is by no means ancient or valuable: it is, however, worthy of notice, that a manuscript was found some time since at Caesarea, written in capital letters, which is held in such veneration in that neighbourhood, that the Turks always send for it when they put a Greek upon his oath it will be well for future travellers to examine it. I cannot conclude this brief account of Philadelphia, without stating, from personal observation, the remarkable fact, that, while Ephesus, Laodicea, and Sardis, the three Churches which called forth the denunciation of displeasure on the part of our Lord, are now nothing more than abandoned ruins, this Church,

together with Smyrna and Thyatira (and this is also the case with Pergamos, which I have not yet visited), still contain flourishing communities of Christians.

"The pen of a celebrated infidel bears witness to a circumstance which is worthy of notice in regard to Philadelphia. Philadelphia alone has been saved by prophecy or courage. At a distance from the sea, forgotten by the emperors, encompassed on all sides by the Turks, her valiant citizens defended her religion and freedom above fourscore years; and at length capitulated with the proudest of the Ottomans. Among the Greek colonies and Churches of Asia, Philadelphia is still erect a column in a scene of ruins.' (Gibbon's Decline and Fall, vol. xi. c. 64.) It may be added, the circumstance that Philadelphia is now called AllahShehr, 'the city of God,' when viewed in connexion with the promises made to that Church, and especially with that of writing the name of the city of God upon its faithful members, is, to say the least, a singular concurrence."

In the present circumstances of Philadelphia, contrasted with other of the Asiatic Churches, we see the fulfilment of the gracious promise of the "Holy" and "True." It is the Christian's privilege, indeed, to take home to his comfort all the blessed declarations of the word of God, addressed to those who are enabled to keep the word of his patience; and to carry his thoughts beyond the trials of a fallen world, to that world of unclouded brightness, from which the ransomed shall no more go out. But the Christian's position is to be one of watchfulness and circumspection. He is to recollect that there is an adversary subtle and powerful, anxious to lead him captive, and to rob him of his heavenly inheritance. Satan desires to have him, that he may sift him as wheat. The world around him abounds with countless allurements to induce him to renounce his allegiance to his heavenly Master; and the voice of friendly caution should ever be sounding in his ear," Behold, I come quickly: hold fast that which thou hast, that no man take thy crown." Let not the true believer, then, flatter himself that he shall pass through this mortal life placidly and smoothly, and that he shall be free from temptation; but let him lean on His gracious arm, who "himself suffered being tempted," and who is both willing and "able to succour them that are tempted." Let him pray earnestly that his faith fail not; and let him pray with the assurance, that He who will not suffer his people to be tempted above what they are able to endure, will make a way of escape. Thus watching and thus praying, the Christian will go on from one degree of grace and strength unto another; as his day is, so shall his strength be. No weapon that is formed against him shall prosper-no effort of the arch-enemy will prove successful in time he will be a miracle of protecting grace, and pillar in the temple of his God-an imperishable monument of saving mercy even through eternity.

viduals? What, then, is the mystery of godliness by which our attention is most frequently and most entirely engrossed? The incarnation, the doctrine, the grave, the rising, the ascending with the clouds of heaven, the session at the right hand of the Father of our divine Master, all these are not forgotten; but they are for their set times, or for occasions which excite feelings more entirely harmonising with them, or when some particular truth is to be exemplified, or some particular hope to be excited, or some particular blessing to be realised: but the death of Christ is for all times, and all occasions, and all purposes it is the seal of all our blessings; it is the point of all our meditations; it is the assurance of all our hopes; it is the pledge of all our blessings.

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And in heaven, what was, and is, and shall be, the song of praise of the redeemed, and of the elect angels? Surely it must be of the birth of Christ, when he went to assert his right to rule over us; or, perhaps, of his resurrection, when he was declared the Son of God with power;" or, better still, we might suppose of his ascension, when he led " captivity captive," and triumphed over every opponent, and sat down for ever on the throne of his kingdom of glory. But, no: their song is, and shall be, of his DEATH. "Thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation; and hast made us unto our God kings and priests; and we shall reign on the earth." "Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing."

And what, my brethren, are the effects of the death of Christ, which render it worthy of such marked attention throughout every age of the world, and even in eternity itself? Of these effects I shall not now attempt a detailed account; for, indeed, this would be to attempt in one discourse to unfold the whole Christian scheme-for all Christianity is an effect of Christ's death. But some of those consequences of that event which are, or ought to be, visible in the world, and in the hearts of each, I shall now (praying for the gracious help of the Holy Spirit) endeavour to describe.

And this I shall do, first in the words, and then in a moderately expanded paraphrase of the latter part of the fifty-third chapter of Isaiah, in which the text occurs. "It pleased the Lord to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hand. He shall see of the travail of his soul, and shall be

satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities. Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors."

In the ever-blessed Son of the virgin (we may suppose the evangelical prophet to declare) was no wrong, either in heart, in word, or in action; for though, indeed, he took our nature upon him, and was born of a woman, yet was he without sin, either original or actual. Equally before men and before God was he without guile; yet was it the will of God that he should suffer persecution, affliction, death, even a judicial sentence and execution; men whom he had never injured, nay, whom he came to save, being permitted by God, whose beloved and obedient Son he was, to treat him as a malefactor.

But for what end was this wonderful power given to sinners to destroy a righteous person? And what was to be the final conquest of good, which is ever God's own cause, in this mysterious occurrence? That righteous person died, not for himself; his soul was made a propitiatory sacrifice, and he became the Lamb of God, which taketh away the sins of the world. He did, indeed, bear all the sins of all mankind in his own body, being made sin for us, that we might become, through his bloodshedding, perfectly righteous: on him did the Lord lay the iniquities of us all, and from him did he require them.

Gracious in all this was the purpose of Jehovah; gracious to all mankind, who should not wilfully reject his mercy, through this very death of the holy and the just One, extended to them; gracious even to the suffering Jesus himself, in his human nature and mediatorial character. For he shall see a seed, a great multitude, of all ages, and nations, and people, and languages, receiving pardon, holiness, heaven, through his death. And the glory of these, together with their Redeemer, shall have no end: they shall prolong their days, and the gracious purpose of Jehovah towards them shall never fail, nor sleep in its progressive manifestation.

For this it was that Jesus poured out his soul in behalf of the transgressors: and this being accomplished, he shall be satisfied. Great as was his humiliation, his sorrow, his suffering; cursed as was his death; low as he lay in the grave, and deep as was his descent into the regions of darkness; he shall yet see, in the consequences of all this, sufficient to reward him amply for all his