Phil. 4:19.

Phil. 4:19.

  II.      The more immediate view with which the Apostle introduced the subject of our Lord’s humiliation, to which we also wish at this time to draw your attention, was, that he might set it before the Philippians as a pattern to be imitated.

It is not possible for us in all respects to imitate this bright original, since we have no glory which we can lay aside; nor is it optional with us whether we will become subject to the law or not. But, though we cannot perform the same act that Christ did, we may “have the same mind which was in him:” and beyond all doubt we ought to resemble him in these two particulars; in feeling a tender regard for the welfare of men’s souls; and in being ready to do or suffer any thing for their good.

  1.      We should feel a tender regard for the welfare of men’s souls. When, in consequence of the fall of man, there remained no possibility of his restoration to God s favour and image, by any thing which he could either devise or execute, this blessed and adorable Saviour looked upon us with pity: his bowels yearned over us; and though he had not interested himself on behalf of the angels that sinned, yet, he determined to interpose for us, and by a marvellous effort of his grace to save our souls alive. Let me ask then, what is now the state of the heathen world? Is it not that very state to which the whole race of man was reduced by the transgression of Adam, and by their own personal iniquities? They are under a sentence of death and condemnation. They know of no way of reconciliation with God. Being without Christ, they are altogether without hope. And though we will not presume to say that none of them are saved; yet we must affirm that their condition is most pitiable, and that the notions which obtain in the world respecting the extension of God’s mercy to them, are awfully erroneous. For if they can be saved without Christ, why could not we? And then why did Christ ever come into the world? If it be said, that Christ has purchased mercy for them though they knew him not, then we ask, Why did the Apostles go forth to preach to the Gentile world? Why did they submit to such numberless hardships and labours at the peril of their lives, to bring the heathen into the fold of Christ, if they thought that they could attain salvation in their present state, or that any considerable number of them would be saved? The Apostles knew little of that which we falsely term, charity. They believed that “there was no other name given among men whereby we must be saved, but the name of Jesus Christ:” and therefore they felt towards the heathen world as they would have done towards a crew of mariners perishing in the ocean: they went forth at the peril of their own lives, willing to endure any thing themselves, if they might but succeed in saving some of their fellow-creatures. Ought not we then in like manner to compassionate the heathen world? Should not “our head be waters, and our eyes a fountain of tears, to run down day and night” for their perishing condition? What infidelity must there be in our minds, or what obduracy in our hearts, if we can look upon their state without the tenderest emotions of pity and grief!

  2.      But to our compassion we must add also a willingness to do and suffer any thing for their good. When our Messed Lord beheld our misery, he flew from heaven on the wings of love to succour and relieve us. And though in order to effect his purpose he must disrobe himself of his majesty, and become like one of us, a poor, weak, necessitous creature, yea, and in our nature must submit to death, even the accursed death of the cross; he accounted nothing too valuable to forego, nothing too painful to suffer, in order to rescue us from destruction. He undertook even to be “made a curse for us,” in order “to redeem us from the curse of the law.” Thus should we not rest in listless wishes for the good of the heathen, but exert ourselves to the utmost to save their souls. What if we cannot all go forth like the Apostles; cannot some of us give liberally of our substance in order to provide them the means of instruction? cannot others afford their time and attention in order to concert measures for the establishing and conducting missions? Cannot others testify their readiness to devote themselves to this great work, saying, like the Prophet Isaiah, “Here am I, send me?” But in the disposition to fulfil this last, this most essential and urgent, duty, there is amongst us a general, a lamentable deficiency. After inquiries made in every part of England, none have as yet been found by us, endued with that union of talents and of zeal which is requisite for the work. Many, who in some respects appear fit for the office of missionaries or catechists, are so fond of their ease and worldly comforts, so fearful of encountering difficulties and dangers, so ready, like Moses, to plead their want of fitness, when their backwardness, it is to be feared, arises rather from cowardice or sloth; that there is danger lest the ardour of those who are zealous to promote the object of missions should be dumped, through a want of opportunity to exert itself with effect. It is true, (and blessed be God it is so!) that of late years several societies have arisen to promote this glorious work: and fears have been entertained, lest one should interfere with another. But what are the efforts of all of them combined, when compared with the demand there is for such exertions? If the millions of heathens who are yet in darkness be considered, the endeavours used for their instruction are scarcely more than as a drop to the ocean.

It may be said perhaps, Why are we to waste our strength upon the heathen? Is there not scope for the labours of all at home? I answer, It is well for us that the Apostles did not argue thus: for if they had not turned to the Gentiles till there remained no unconverted Jews for them to instruct, the very name of Christ would probably long since have been forgotten among men. We confess there are great multitudes in our own land as ignorant as the heathen: but yet they have the Bible in their hands; and there are in every part of the kingdom, some who are both able and desirous to instruct them. However ignorant therefore, or abandoned, thousands are amongst us, there is hope respecting them, that sooner or later their feet may be guided into the way of peace. But as for the heathen, what hope can there be respecting them? for “How can they believe in him of whom they have not heard? and how can they hear without a preacher?” Besides, the more our love abounds towards the heathen, the more will “the zeal of others be provoked” for the salvation of our neighbours; and the more confidently may we hope for the blessing of God upon their pious endeavours.

Let then all such excuses be put away; and let all exert themselves at least in prayer to the great “Lord of the harvest,” and entreat him day and night “to send forth labourers into his harvest.”

  To ENFORCE what has been said, we would call your attention to some additional considerations—

Consider then, first, what would have been the state of the whole world, if the same mind had been in Christ that is in us? Had he been as indisposed to effect the salvation of mankind as we are to promote that of the heathen, would he have left his glory for them, would he have relinquished all the blessedness which he enjoyed in the bosom of his Father? would he have debased himself to such a degree as to take upon himself their fallen nature? would he have substituted himself in their place, and borne all their iniquities in his own person, and have become a curse for them? for them who, he knew beforehand, would murder him as soon as they should have it in their power? No—Then where would Adam, and all the generations that have passed in succession to the present hour, have been at this moment? They would all, without one single exception, have been wailing and gnashing their teeth in hell: and all future generations to the end of time would have lived only to fill up the measure of their iniquities, and to receive at last their tremendous doom. But, adored be his name! he “looked not on his own things so much as on the things of others:” and, in consequence of his self-denying exertions, millions are already before his throne, and myriads, countless as the sands upon the sea-shore, shall yet be added to their number, to be monuments of his love, and heirs of his glory. Shall we then any longer persist in our supineness? Shall we not rather exert ourselves to the utmost to imitate his love?

Consider, next, how we are indebted to the benevolence of our fellow-creatures. We forbear to notice the kindness of the Apostles, because they were expressly commissioned to preach the Gospel to every creature, whether of their own, or of any other nation. We will rather advert to an instance more immediately parallel to our own case. For many centuries after Christianity was promulged, our ancestors were bowing down to stocks and stones; as we ourselves also should have been, had not some pious Christian come, at the peril of his life, to bring us the glad tidings of salvation. Suppose he had argued, as we are apt to do, ‘What can I do among that savage race? There are people enough of my own country to occupy all my care; and I may fulfil my duty to God among them, without encountering all the difficulties, and exposing myself to the dangers, which I must expect to meet with in such an undertaking.’ How awful, in that case, would have been our present condition! O Christians! think of all that you enjoy in Christ Jesus, your present consolations, your future prospects; think of these things, and say, ‘I owe all, under God, to him who first set his foot on our inhospitable shores, to shew unto us the way of salvation; his example stimulated others; and thus “the handful of corn that was scattered on the tops of the mountains, has grown up like the woods of Lebanon, or the piles of grass upon the earth.” Blessed, for ever blessed, be God for his labours of love!’ Who can tell then what may arise from the labours of one society, or even of a single individual? We may not see very extensive benefits in our day: and probably this was the case with respect to him who first visited Britain. But could he now behold from heaven the fruit of his labours, how would he rejoice! would he think that he had exercised too much self-denial, or patience, or diligence, in the cause of God? Would he repent of his exertions? Would he not rather repent that he had not stepped forward sooner, and been more earnest in this blessed work? Be ye then in earnest, my beloved brethren. We have lost too much time already; and millions, though unconscious of their wants, are now crying to us, as it were, “Come over to India—to Africa—and help us.” O that a holy zeal might this day inflame our breasts; and that we might requite the labours of those who have instructed us, by endeavouring to extend the benefits derived through them, to the remotest corners of the earth!

Consider, further, how Kindly Christ will accept such labours at your hands. He tells us respecting things of a mere temporal nature, that what we have bestowed on others for his sake, he will accept as conferred on himself; “I was hungry, and ye fed ME; naked, and ye clothed ME; sick and in prison, and ye visited ME.” And will he not much more acknowledge himself indebted to us for the spiritual blessings we confer on others? ‘I was in darkness, and ye enlightened ME; I was far from God, and ye brought me near; I was perishing, and ye saved ME.’ O what a thought is this! how animating! how impressive! Are there any amongst us that will not seek such an honour as this? Stir up yourselves then, my brethren; and let us all join with one heart to secure at least this testimony from our blessed Lord, knowing assuredly that “we shall receive our reward,” not according to our success, but “according to our labour.”

Lastly. Consider, how necessary it is to resemble Christ, if ever we would participate his glory. It is not by our profession that we shall be judged in the last day, but by our true character exhibited in our practice. Think not that the formal, the careless, the supine, shall meet with tokens of God’s acceptance: it is the man who abounds in “works and labours of love for Christ’s sake,” who shall be honoured with the approbation of his Judge. It is not he who bears the name of Christ, but who has within him the mind of Christ, who shall be counted worthy to dwell with him for ever. He himself tells us, that “not he who merely says, Lord, Lord, shall enter into the kingdom of heaven, but he that doeth the will of our Father which is in heaven.”

If then ye cannot be moved by more ingenuous considerations, reflect on this: and tremble, lest after all your profession of Christianity, you prove only as sounding brass and tinkling cymbals. Let those whose consciences condemn them for their past inactivity, cry mightily to God for the pardon of their sins, and the renovation of their souls. And may God pour out upon us this day a spirit of faith and love; that we may feel a holy ambition to engage in his service: and may all the endeavours, whether of this or any other society, be abundantly blessed, to the enlargement of the Redeemer’s kingdom, and to the salvation of many souls! Amen and Amen.

MMCXLVI

THE EXALTATION OF CHRIST

  Phil. 2:9–11.

Wherefore God also hath highly exalted him, and given him a name which is above every name: that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.

WE are told by an inspired Apostle, that the great scope of the prophecies related to “the sufferings of Christ, and the glory that should follow.” To the same points our attention is continually turned in the New Testament. Sometimes they are stated as an accomplishment of prophecy, and as proofs of Christ’s Messiahship: sometimes as grounds of our hope before God: sometimes as motives to stimulate us to duty: sometimes as models, according to which God will work in us: and sometimes as examples, which we are bound to follow: and sometimes as encouragements to follow those examples. It is in this last view that we are to contemplate this stupendous mystery at this time. The Apostle had said, “Look not every man on his own things, but every man also on the things of others.” To illustrate and enforce this exhortation, he shews how the Lord Jesus Christ had emptied himself of all his own glory, and endured death, even the accursed death of the cross, for the salvation of men: and that in consequence of it he had received such tokens of his Father’s approbation as were commensurate with the sacrifice which he had made. In considering this testimony of his Father’s love, let us mark,

  I.      The height to which he was raised—

The Lord Jesus Christ, as God, was incapable of elevation: but, as man, he was raised from the lowest degradation to the highest degrees of glory.

Amidst the depths of his humiliation he was greatly exalted—

[At his baptism he received an audible testimony from heaven, together with a visible communication of the Spirit of God, in attestation of his Messiahship. In all the miracles he wrought, a further testimony was borne to him by the Father. And in his last hours, when in appearance he was even deserted by his heavenly Father, universal nature bore witness to him; the sun going down, as it were, at noon-day; the earth rending and quaking to its very centre; and the most convincing evidence being given to all, that he whom they crucified was indeed the Son of God.]

But it was not till after that period that the exaltation spoken of in the text commenced—

[At his resurrection, he was declared to be the Son of God with power — — — At his ascension, he led captivity itself captive, and, surrounded with myriads of holy angels, went to take possession of his Father’s throne — — — Seated on that, he is elevated above all the works of God’s hands; above men, so as to be “higher than the kings of the earth,” even “King of kings and Lord of lords:” and above angels also, “all the principalities and powers of heaven being made subject unto himb” — — —]

The text requires us particularly to notice,

  II.      The reason of his exaltation—

It was in consequence of his previous humiliation: it was,

  1.      As a reward of his sufferings—

[In this view it had been promised to him — — — In this view he himself looked forward to it with intense desired — — — And in this view it was actually conferred upon him — — —]

  2.      As the means of completing the work he had undertaken—

[He was to redeem us, both by price, and by power. On this account, after he had paid the price of our redemption, he was invested with “all power both in heaven and in earth;” and “all things were given into his hands,” that he might order every thing for the accomplishment of his own will, and the furtherance of the work which he had begun. In him was all fulness treasured up, that he might impart unto his people all needful supplies of grace; and to him was all authority committed, that he might put all enemies under his feetg. Thus, by his elevation, are his triumphs and the triumphs of all his people, finally and eternally secured.]

But we have further to notice his exaltation in reference to,

  III.      The end of it—

It was that he might be the one object,

  1.      Of universal adoration—

[Of this he is most worthy, as all the hosts of heaven testify — — — And it must be paid to him: for God has sworn with an oath, that it shall be paid to him by all in heaven, earth, and helli; or if we will not yield it to him as the voluntary expression of our love, we shall be constrained to acknowledge his right to it, whilst we are suffering under the stroke of his avenging rod.]

  2.      Of unlimited affiance—

[By confessing him to be both Lord and Christ, I understand such a confession as proceeds from unfeigned faith. And to this full affiance is he entitled, both according to his essential nature as God, and in his mediatorial capacity as the Saviour of the worldm. In what way it is to be manifested, the prophet tells us: “Surely shall one say, In the Lord have I righteousness and strength.” As “the Christ,” who died for us, he is our righteousness; and as “the Lord,” who is the Head and Governor of all, we receive out of his fulness all needful supplies of grace and strength.

Nor let it be thought that this direction of our regards to him will derogate at all from the honour of the Father: for, on the contrary, it will be “to the glory of God the Father,” whose wisdom has devised, and whose love has executed, so wonderful a plan for the salvation of men. On this subject we can have no doubt; since our Lord himself has told us, that God’s very design in the whole of this stupendous mystery was, “that all men should honour the Son even as they honour the Father; and that he who honoureth not the Son, honoureth not the Father who hath sent him.”]

  BEHOLD then,

  1.      How awful is the state of those who submit not to him!

[We are equally rebels against him, whether we oppose him as Lord, or as Christ; whether we refuse to submit to his righteousness, or to his government. O reflect, ye who are going about to establish a righteousness of your own, What will ye answer to him, when he shall call you to an account for usurping his office, and making void all that he has done and suffered for you? — — — And you, who, whilst professing to trust in him as your Saviour, live in disobedience to his commands, where will you hide your heads, when he shall say, “Bring hither those mine enemies who would not that I should reign over them, and slay them before me?” Whatever ye may now think, ye cannot invalidate the oath of God: he has sworn, that unto him every knee shall bow; and, if ye do it not willingly, ye shall do it against your will, to your everlasting sorrow.

  2.      How blessed is the state of his obedient people!

[Shall Christ be exalted to the right hand of God in vain? or will he refuse to impart to you out of his fulness? Fear not: you are committed to his care; and he will not lose one of you; “not one shall ever be plucked out of his hands.” Whatever you need, it is treasured up for you in him; and “his grace shall be sufficient for you.” It may be, that in his service you may be called to endure many things; but if now “he sees of the travail of his soul and is satisfied,” be assured that ere long it shall be no grief to you that, you were humbled for a season: for, “if you suffer with him. you shall also reign with him,” and “be glorified together with him” in his kingdom for evermore.]

MMCXLVII

GOD ASSISTS THE DILIGENT

  Phil. 2:12, 13.

Work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure.

THERE is no person, however eminent his attainments in religion may be, who does not need to be exhorted and urged to press forward. The Philippians, in the judgment of the Apostle, had had “the good work begun in them;” yea, they had “obeyed the word while he was with them,” and had made a still greater proficiency since his departure from them: yet he animates them to further exertions, and enforces his exhortation with the strongest arguments. Thus should all Christian ministers “put their people in remembrance of these things, notwithstanding they may already know them, or even be established in the truth.” Let us then receive the Apostle’s words as addressed to ourselves in particular, while we consider,

  I.      The exhortation—

God commands us to “work out our salvation”—

[We are not to imagine that salvation is either the reward of our merits, or the effect of our unassisted exertions; for if, as our Lord assures us, “without him we can do nothing,” it is evident that we are far enough from being able to keep the whole law of God; which yet we must do, if we are to receive heaven on the ground of our own righteousness. Nevertheless we have a work to do, a work of infinite importance, in performing which we are not mere machines, but voluntary agents: and on our performing of that work our salvation depends. We must consider our ways, repent of sin, believe the Gospel, and devote ourselves to God, not indeed as conceiving ourselves sufficient for these things, but in dependence on that aid, which God will afford to all who seek him in sincerity and truth.]

But we must engage in this work “with fear and trembling”—

[The terms “fear and trembling” do not import a slavish dread and terror, but a holy vigilance and circumspection. And there is great need of this in working out our salvation. Let us only consider how many lusts we have to mortify, and how many duties to perform; how many temptations we have to withstand, and adversaries to overcome; how prone we are to err, and how many devices Satan uses in order to deceive us; how insufficient we are of ourselves for this great work, and how awful would be the consequences of miscarrying in it; and we shall readily acknowledge that our utmost caution is little enough. St. Paul felt the force of these considerations; and notwithstanding he knew himself to be a chosen vessel unto God, he “kept his body under, and brought it into subjection, lest by any means, after having preached to others, he himself should be a cast-away.”]

That we may all be led to comply with this advice, let us consider,

  II.      The argument with which it is enforced—

To see the full force of this argument we must view it,

  1.      As a call on our gratitude—

[Having commended the Philippians for their obedience to God, he reminds them, whence it was that they were made to differ from others. They were by nature as destitute of any ability or inclination to serve God as any other people upon earth: but God, of his own good pleasure, and without respect to any thing in them, had given them both to will and to do what was acceptable in his sight. Now this sovereign act of grace laid them under a tenfold obligation to love and serve him: they must be vile indeed, if such love did not constrain them to obedience. Have any of us then been converted by the grace of God, and been “made willing in the day of his power?” Let us consider this mercy as the strongest of all motives for yielding up ourselves as living sacrifices, holy, and acceptable to him, as our reasonable service. Are we “a chosen generation, that had not obtained mercy, but now have obtained mercy?” Let us exert ourselves to the utmost to “shew forth the praises of Him who hath called us out of darkness into his marvellous lighte.”]

  2.      As an antidote to our fears—

[It is difficult to feel the importance of eternal things, and not give way to secret fears and misgivings, respecting the final success of our present exertions. And indeed, if we were required to work out our salvation by our own strength, we might well yield, not only to fear, but to utter despondency. But the argument urged by the Apostle removes our apprehensions by assuring us, that He, who has given us the will, will also give us the power, to obey him. It is not to mock us that God has created in us a disposition to what is good: it is not to abandon us at last that he has hitherto given “grace sufficient for us:” his past favours are an earnest and pledge of others yet to come: he will continue to “strengthen us in our inward man,” and will “perfect his own strength in our weakness.” Let us then acknowledge the force of the argument in this view; and, assured that “our strength shall be according to our day,” let us “be steadfast, immoveable, and always abounding in the work of the Lord, forasmuch as we know that our labour shall not be in vain in the Lord.”]

  3.      As an incentive to vigilance—

[Since it is “God who gives us both to will and to do, and that entirely of his own good pleasure,” we must of necessity be altogether dependent on him; if he keep us we shall stand: if he leave us, we shall fall. Now God is a jealous God; and will surely manifest his displeasure if we walk unwatch-fully before him. We may easily “grieve his Spirit;” yea, if we continue in wilful habits of neglect, or in any allowed sin, we may “quench his Spiritk;” for he has warned us that “his Spirit shall not always strive with man;” and that, “if we rebel and vex his Holy Spirit, he will turn and become our enemym.” The Israelites, who, notwithstanding they were brought out of Egypt, and fed with manna from heaven, perished in the wilderness, are set forth as examples to us. And to many under temporal or spiritual afflictions may that pungent question be addressed, “Hast thou not procured this to thyself, in that thou hast forsaken the Lord, when he led thee by the way?” Well may this consideration stir us up to watchfulness and circumspection, lest by intermitting our labours, and relaxing our exertions in the work of our salvation, we bring upon ourselves his heavy displeasurep.]

From hence we may see,

  1.      The beauty and harmony of Scripture doctrines—

[Our entire dependence on divine grace, together with the absolute sovereignty of God in the distribution of his favours, are here clearly stated. Yet the necessity of our working out our own salvation is as strongly declared, as if every thing depended on our own efforts. Now these are often set in opposition to each other, as though they were contrary and inconsistent doctrines. But God sees no inconsistency in them; nor shall we, if we only once learn to receive the Scriptures with the simplicity of little children, instead of presuming to be wise above what is written. On the contrary, the two doctrines are perfectly harmonious; nor is there any stronger argument for exertions on our part, than the freeness and sufficiency of God’s grace. Let us not then set altar against altar, and doctrine against doctrine, but join in our experience those things which God has indissolubly united, and which are equally essential to our eternal welfare.]

  2.      The folly of the excuses which men urge in justification of their own supineness—

[One says, It is in vain for me to attempt working, unless God work in me both to will and to do what he commands. But will any man forbear to plough and sow his ground, because he cannot ensure a harvest? We are to work out our salvation to the utmost of our power, and to call upon God for all necessary assistance: it is in activity, and not in sloth, that we are to expect his aid; “Awake, thou that sleepest, and arise from the dead; and Christ will give thee light;” and if we will not put forth the little strength we have, we must reap to all eternity the bitter fruits of our own supineness.

Another says, I need not concern myself much about the present state of my soul; for if God has ordained me to life, I shall live; and if he has begun the good work in me, he will carry it on. But to what purpose has God enjoined fear and trembling, if we are at liberty to indulge such a presumptuous confidence, as this? It is true, that “God will keep the feet of his saints;” but it is by fear and trembling that he will keep them; his injunctions are, “Be not high-minded, but fear.” And, “Let him that thinketh he standeth, take heed lest he fallr.”

Let not then the doctrines of grace be so perverted and abused: but let us exert ourselves, as if we could do all; and depend on God, as knowing that, without him, we can do nothing]

  3.      The firmness of the believer’s hopes—

[While the believer is maintaining continual watchfulness and care, he still enjoys peace in his soul, and oftentimes “a full assurance of hope.” But on what is his hope founded? Is it on his own resolution, zeal, and steadfastness? Nothing is further from his mind: he relies on the sovereignty, the power, and the faithfulness of his God. God’s grace is his own, and he disposes of it according to his own good pleasure; therefore the believer, while he feels himself the most unworthy of the human race, hopes that “God will shew forth the exceeding riches of his grace in acts of kindness towards him.” “God is able to keep him from falling; and therefore the believer says, “I know in whom I have believed, that he is able to keep that which I have committed to him.” And lastly, God has confirmed his promise with an oath; and therefore they who have fled for refuge to the Lord Jesus, have strong consolation; because it is impossible for God to lie; and he is faithful who hath promised. Thus we see that the weakest Christian stands on a rock, which defies all the storms and tempests that ever can assail it. “Let us then be strong in the Lord, and in the power of his might,” and look to him to “fulfil in us all the good pleasure of his will,” and to “preserve us blameless unto his heavenly kingdom.”]

MMCXLVIII

PRACTICAL RELIGION ENFORCED

  Phil. 2:14–16.

Do all things without murmurings and disputings: that ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world; holding forth the word of life; that I may rejoice in the day of Christ, that I have not run in vain, neither laboured in vain.

THERE are times for laying the foundations of religion; and there are times for raising the superstructure. Neither the one nor the other must be neglected, since they are both equally necessary to the completion of the sacred edifice which is to be erected in the soul. St. Paul paid due attention to them both. “As a wise master-builder, he laid the foundation” with all possible care, declaring, that though an angel from heaven were to announce any other ground of hope than the Lord Jesus Christ, he must not be credited, but rather must be held accursed. So extreme was his jealousy upon this point, that, when the Apostle Peter sanctioned, by his conduct, a sentiment that militated against the doctrine of salvation by faith, he rebuked him openly before the whole Church. On the other hand, this holy Apostle was not at all less jealous respecting the performance of good works. In all his epistles, he inculcates the indispensable necessity of them, in order to our final happiness; and in most of them he enters very minutely into the different duties which we are to perform to God, our neighbour, and ourselves. In the beginning of this chapter he had recommended lowhness of mind; which he afterwards enforced from the example of Christb. He here continues the same subject, and inculcates a constant exercise of humility towards both God and man, as the best means of adorning our profession, and of securing to ourselves the blessedness which we look for in the eternal world. Pride fosters in the soul a murmuring disposition towards God, and a contentious disposition towards man. Humility counteracts them both. Hence he says, “Do all things without murmurings and disputings;” engage in every thing with a mind full of submission to God, and of love to man; that whatever difficulties you may have to contend with, there may be nothing in your conduct unworthy of your high and holy profession, nothing that shall endanger your eternal welfare.

To enter properly into the subject before us, it will be necessary for us to consider,

  I.      The principles which are here assumed—

Notwithstanding his jealousy on the subject of faith, he does not hesitate to declare,

  1.      That the practical efficacy of religion should be the chief object of our attention now—

[It was so to the Jews of old. They possessed the highest privileges as God’s chosen people, and had ordinances divinely appointed for their stated observance: yet neither their privileges nor their observances availed them any thing, without holiness of heart and life: their circumcision, whilst they were disobedient to the law, was as uncircumcision. To those who boasted that they were Abraham’s seed, and therefore children of God, our Lord said, “If ye were Abraham’s children, ye would do the works of Abraham;” and, “If God were your Father, ye would love me.” To the same test must our pretensions also be brought. It is in vain for us to “cry, Lord, Lord, if we do not the things which our Lord commands.” It is by our obedience to his will that our blessed Lord estimates our love: “He that hath my commandments, and keepeth them, he it is that loveth me:” and again, “If ye love me, keep my commandments.” On keeping of God’s commandments, so great a stress is laid, that it is made the one discriminating point between the children of God and the children of the devil. “In this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness, is not of God.” Nor is any profession or privilege available for our eternal welfare without it: for “circumcision is nothing, and uncircumcision is nothing, but the keeping the commandments of Godd.”]

  2.      That it will be the chief object of inquiry at the day of judgment—

[If the Gospel produce not this effect, it is preached in vain; and they who dispense it, “labour in vain.” As now the tree is judged of by its fruits, so will it be “at the day of Christ.” In the account given us by our Lord himself, we are forewarned what will be the grounds of his decision, when he shall judge the world: those whose religion was productive of good works, will be approved and rewarded in proportion to their works: but those who lived in the neglect of good works, will be disapproved and punished. Whatever professions any may have made of faith and love, they will be brought to this test; and according to it they will be justified or condemned. Doubtless respect will be had to the principles from which their works have proceeded: for “God will bring to light the hidden things of darkness, and will make manifest the counsels of the heart:” but the works of all will he viewed as evidences of their internal dispositions, and will form the ground of the judgment which shall be pronounced upon them.]

These principles being established, let us proceed to consider,

  II.      The practice which is here inculcated—

We must not undervalue what may be called negative holiness; for, in truth, it is that which constitutes in a great measure the excellence of the saints. The absence of a murmuring disposition, is to a certain degree the same as positive contentment; and the absence of a contentious disposition as positive love. But it is not a low degree of these virtues that we are to seek after:

We should walk as lights in a dark world—

[It would ill become “the children of God” to walk as children of Belial: on the contrary, they should be patterns to the whole world; and should “give no occasion whatever to their enemies to speak reproachfully.” They should be “blameless and harmless, and without rebuke, in the midst of a crooked and perverse world.” Nor let this be thought a low attainment. Considering what an ensnaring world we move in, and what depraved and perverse creatures we have to deal with, it is no easy matter so to walk that no man may have any fault to find with us but concerning the law of our God. Such conduct requires incessant vigilance and circumspection on our part, and no small measure of grace from the Lord Jesus Christ. In this way we should shine as lights in a dark world, “holding forth” in the whole of our conduct and conversation “the word of life.” On every side of us there are rocks and quicksands, which prove destructive to thousands, who navigate this tempestuous ocean: and, whilst endeavouring to avoid them ourselves, we should so steer our course, as to perform the office of lights, or light-houses, to others; that they, following our luminous path, may escape the dangers that surround them, and reach in safety the haven of rest. This is the true view in which Christians should consider themselves: they are intended to be witnesses for God, and “epistles of Christ, known and read of all men.” They are so to walk, that others may see clearly in them a transcript of the mind and will of God; and that, conforming themselves to their example, they may advance daily in the paths of righteousness and grace]

This alone will answer the end of ministerial exertions—

[Pastors are appointed for the perfecting of the saints: and unless this be accomplished by the word, it is preached in, vain: instead of proving to the hearers “a savour of life unto life, it will be to them a savour of death unto death.” Till a minister beholds this change wrought in his people, he must of necessity stand in doubt of them: but when it is wrought in them, he may well rejoice over them, seeing that they shall surely be his joy and crown of rejoicing in the last dayf. Yes;, blessed indeed will be the meeting which he will have with them in that day: he will recognize them as his spiritual children, and present them unto God, saying, Here am “I, and the children thou hast given me.”]

  In CONCLUSION, I will,

  1.      Guard against any misapprehension of this subject—

[Though we affirm that our works will be the ground of God’s judgment in the last day, we would not be understood to intimate, that there is, or can be, any merit in our works. It is not for any worthiness in them that we are saved, but solely for the merits of our Lord Jesus Christ, who died for us, and brought in an everlasting righteousness for our justification before God. Our works, it is true, will be the test by which our sincerity will be tried, and the standard to which the measure of our reward will be conformed: but it is not for our blamelessness that we shall be accepted; nor will any thing be conferred upon us on the ground of merit: the whole will be a reward of grace, for the sake of our Lord Jesus Christ, and through his obedience unto death. It is highly necessary that this matter should be clearly seen, lest our very virtues become a snare to us, and we perish at last by rejecting the salvation provided for us.]

  2.      Give directions for attaining the state to which we are called—

[It can be attained only by faith in the Lord Jesus Christ: for it is only by faith that we can be united to him, and only by union with him that we can bring forth fruit to his glory. He himself tells us, that “without him, that is, separate from him, we can do nothing.” If we attempt any thing in our own strength, we shall fail. But “through Christ strengthening us, we can do all things.” To him therefore we must look; and of him we must say, “In the Lord have I righteousness and strength.” Relying on him, we shall never be confounded. Our trials may be great; but we shall be enabled to bear them: our difficulties may be great; but we shall be enabled to surmount them. Nothing shall be impossible to us, if only we live by faith in him. In the midst of temptations we shall “be preserved blameless,” and our “light shall shine brighter and brighter unto the perfect day.”]

MMCXLIX

MINISTERIAL ZEAL DEPICTED

  Phil. 2:17, 18.

Yea, and if I be offered upon the sacrifice and service of your faith, I joy, and rejoice with you all. For the same cause also do ye joy, and rejoice with me.

THE hope of benefiting immortal souls is most delightful to a benevolent mind; and a successful issue to our labours is replete with joy. The disciple who was honoured with his Master’s love beyond all others, even he knew “no greater joy than to see his children walk in truth.” This accounts for the extreme earnestness with which St. Paul laboured for the salvation of men, and for their sake. He knew, that, even in the eternal world, it would augment his happiness to see that he had been instrumental in saving others; and that “he should rejoice in the day of Christ, when he found that he had not laboured in vain, or run in vain.” Indeed, so entirely was he swallowed up in the prosperity of his converts, that he was ready even to die for them, if need were; yea, and to welcome the most cruel death as a blessing, rather than to deprecate it as an evil, if only it might be subservient to the welfare of their souls. This is a most remarkable assertion: and, for the purpose of unfolding it, I will shew,

  I.      What was the event which is here so gladly welcomed—

The event itself was martyrdom—

[The terms in which he speaks of martyrdom need explanation amongst us; but to Christians of that day, conversant as they were with the Jewish ritual, they would convey his meaning in a most intelligible and striking form.

The Jews had sacrifices offered every morning and every evening throughout the year. Upon these sacrifices were offered a meat-offering of flour mingled with oil, and a drink-offering of wine. Now, these sacrifices represented, not only the Great Sacrifice which was in due time to be offered for the sins of men, but Christians themselves, who, at the time of their conversion, are given up to Almighty God to serve him, and to glorify his name. The ministers who were instrumental in bringing them to Christ were, so to speak, the priests who offered them up: in conformity with which idea, St. Paul speaks of being the “minister of Jesus Christ to the Gentiles, ministering the Gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost.” But, in the passage before us there is a peculiar beauty: for the people are regarded, not only as the sacrifice that was offered, but as the priests that offered it; since, in the very act of believing, they performed that service, which, in other sacrifices, was performed by the priest. And this is the very thing noticed by St. Paul in another place, when he beseeches men to “present their own bodies a living sacrifice unto God, as an acceptable and reasonable service.” This, too, is beautifully intimated by the Prophet Isaiah, as characterizing, in a very eminent degree, the millennial period, when converts will shew an extraordinary readiness to devote themselves to God: “All the flocks of Kedar shall be gathered together unto thee; the rams of Nebaioth shall minister unto thee (not waiting for a priest to lead them, but presenting themselves for sacrifice at the foot of the altar); they shall come up with acceptance on mine altar; and I will glorify the house of my glory.”

‘Now,’ says the Apostle, ‘since I have seen you so willingly present yourselves as sacrifices to the Lord, I am willing to have my own blood poured forth as a libation or drink-offering, that so every one of your sacrifices may be complete, and God may be glorified in us all. And, whoever be the instrument to draw forth my blood, or with whatever horrors the shedding of it may be accompanied, I account that not worth a thought: I am in daily expectation of suffering martyrdom; and I am willing to suffer it for your sake, in any way that God himself shall see fit.’]

This he was ready to welcome as a ground of joy—

[Doubtless, to flesh and blood, the prospect of a cruel death was terrific. But the Apostle was borne up far above all the feelings of unassisted nature, and was enabled to contemplate the deepest sufferings with joy: he could look forward to death itself, not as an object of terror, but as a ground of universal joy. For, with respect to his converts, though it would deprive them of his instructions, and rob them of their dearest friend, yet it would tend to confirm them in the faith they had received, and would embolden them to serve the Lord without fear, yea, and with tenfold greater earnestness than ever. With respect to Jehovah, too, it would reflect on him the highest honour: for, though by the murderers, he would be dishonoured, by the victim he would be glorified; since it would be made obvious to all, how worthy he is to be loved and served, and how able he is to succour his tempted people under all that they may be called to suffer for his sake. And with respect to himself, death in such a cause would be the highest honour that could be conferred upon him; and he had no doubt but that a proportionably augmented weight of glory would be awarded to him at the tribunal of his God.

Under these circumstances, death had no terrors for him: on the contrary, however his blood should be shed, he called on them to rejoice, both with him and for him; since the event, properly viewed, would be no other than a ground of mutual congratulation.]

Let us next consider,

  II.      What the welcoming of such an event should teach us—

The Apostle’s spirit and conduct differ widely from that patriotic ardour which has wrought up many to the contempt of death. Pride has been in them the chief incentive, and the hope of immortalizing their own memory. As for the love of immortal souls, it has never once entered into their minds; nor have they shewn any desire that God should be glorified in them. But, in the Apostle, piety to God, and love to man, were the great principles in operation; and self was as much forgotten, as if he had known that the record which he had given of his views would perish with him. His exalted feelings on this occasion shew us,

  1.      The value of the soul—

[Of what incalculable value must their souls have been in the Apostle’s eyes, when, for the advancement of their welfare, he was ready to welcome even martyrdom itself! Yet were his views perfectly correct: for the soul of any individual whatever is of more value than the whole world. Beloved brethren, if another person could do and suffer so much for you, what ought not you to do or suffer for the welfare of your own souls? Should it be any difficulty to you to devote yourselves to God? or should you regard, for one moment, the contempt or obloquy which you may incur for His sake? Methinks, you are blushing for your lukewarmness and cowardice: you are ashamed, that the things of time and sense can retain such influence over your minds. And, in truth, well may the most diligent amongst us be ashamed, when we think how near we are on the borders of eternity; and what a sacrifice they must become to the justice of God hereafter, who have not surrendered themselves as living sacrifices to his honour in the present world.]

  2.      The wonderful love of the Lord Jesus Christ to our sinful race—

[This which is spoken of in my text has been done for us by our Lord Jesus Christ; of whom it is said, “He poured out his soul unto death.” He even came from heaven for this very purpose, and assumed our nature that he might be capable of doing it. And this he did too, not merely as a witness for the truth, or as an example to the Church, but as an atonement for the sins of all mankind. On him were laid the iniquities of us all: and, when he saw what a bloody baptism he was to be baptized with, he was quite straitened until it should be accomplished; so ardently did he desire the wished-for period. Nor was it for friends and brethren that he poured forth his blood, but for his very enemies, even for the very people who nailed him to the cross: and this too, not in the midst of consolations and supports, but under a sense of God’s wrath, and in the depths of dereliction. O! who can tell what manner of love this was? Truly, its height and depth, and length and breadth, are utterly unsearchable, and incomprehensible. Brethren, you contemplate with wonder and gratitude the example of St. Paul: but what must you think of our Lord Jesus Christ? I charge you, beloved brethren, be not insensible of this: but set it before you, and meditate upon it, till it has penetrated your inmost souls, and “filled you with all the fulness of God.”]

  3.      What is the proper character of a Christian minister—

[Even a private Christian ought not to fall short of the example before us: for St. John says, “Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren.” What then becomes the Christian minister, who has consecrated himself to the service of the sanctuary, and bound himself, by the most solemn ties, to live only for his God! The union of love and zeal which the Apostle manifested on this occasion should be visible in the whole of his walk before God; so that at all times he may appeal to his people as the Apostle did; “We were gentle among you, even as a nurse cherisheth her children; so, being affectionately desirous of you, we were willing to have imparted unto you, not the Gospel of God only, but also our own souls, because ye were dear unto us.” O that there were in us such a heart as this! What blessings should we be to the places where our lot is cast!

And how ready should we be to go forth, wherever our God may call us; accounting nothing of the trials that may await us, even though life itself were the sacrifice that we were called to make. Dear brethren, let it not be said of you, “All men seek their own, and not the things of Jesus Christ;” but beg of God that you may rise to your proper character; and be enabled to “follow the Apostle, as he followed Christ.”]

MMCL

THE SELFISHNESS OF MAN

             Phil. 2:21.

All seek their own, not the things which are Jesus Christ’s.

CANDOUR is a virtue that should be held in the highest estimation: but, if pressed beyond its proper limits, it will degenerate into indifference, and be productive of incalculable evil. It ought not to confound all distinctions between good and evil; or to betray the interests of religion, through a tenderness for the character of those who violate its dictates. Its office relates rather to the motives, than to the actions, of men. Their actions are to be tried by the standard of God’s law: their principles are known to God alone: and it is the part of candour to make due allowance for the frailties of men; and to ascribe every thing to good motives, as far as the actions themselves, and the circumstances attending them, will admit of it. As for that latitudinarian principle which is falsely called candour, the Scriptures know nothing of it; nor do they countenance it in any degree. They uniformly assign to good and to evil their true and proper characters, without any respect to those who commit them: and oftentimes they speak in broad, unqualified terms, where they might, if God had seen fit, have made limitations and exceptions. In applying such passages, however, to existing circumstances, there is undoubtedly just scope for the exercise of candour. And this we shall have occasion to shew, in discussing the subject before us.

St. Paul was now a prisoner at Rome, not knowing whether he should be liberated or put to death. In this state, he was extremely anxious about his converts at Philippi, who were themselves in a state of great suffering from enemies, whilst they were exposed to the more fatal assaults of pretended friends, who laboured to turn them from the faith. He longed exceedingly to know how they stood their ground; and wished to draw his information from a source which he could fully depend on. But he had only Timothy with him; and how to part with so dear a friend, under his present circumstances, he knew not. Yet, on the whole, he determined to exercise this self-denial; and to send Timothy to encourage them, and to bring him the desired information: for he had “no man with him that was like-minded with Timothy, who would naturally care for their state; for all others who were around him sought their own, and not the things of Jesus Christ.”

It may be asked, How then came he to bestow such commendations on Epaphroditus, and to send this letter by him? I answer, Epaphroditus was “a messenger,” who had come to him from Philippi; and who could not be expected to come back again to Rome, to bring him the desired information: and therefore he was not included in the foregoing censure; which was intended only to be applied to the Christians at Rome, who, in his deepest extremity, had forsaken him; and had thereby shewn, that they felt a greater regard for their own safety, than for the honour of their Lord.

That we may do justice to all, in our treatment of this subject, we will consider the Apostle’s asertion,

  I.      Literally, in reference to the ungodly world—

To these it is applicable in its full extent. Fallen man is wholly departed from God; and is become altogether selfish; seeking at all times his own things,

  1.      Supremely—

[One would have supposed, that man, however fallen, should at least have given a precedence to his God: but he chooses rather to be a god unto himself, and to consult, in the first place, what will be most conducive to his own ease, or interest, or honour. If the gratification of self, in any respect, be found contrary to the declared will of God, the authority of God is set at nought; the honour of God overlooked, as unimportant; and the pleasure, whatever it may be, is pursued, without restriction or remorse. From their fellow-man, indeed, they feel some restraint; but from God, none at all. As far as he is concerned, they say, “Our lips are our own: Who is lord over us?” Nor is this on some particular occasion only: it is the prevailing habit of their minds: and, whensoever the will of God is opposed to theirs, they do not hesitate to say, “Who is the Lord, that I should obey his voice? I know not the Lord, neither will I obey his voicec.”]

  2.      Exclusively—

[In truth, man in his fallen state does not admit any competition between God and him. He chooses rather to “cast God behind his back,” and to live “without him in the worlde.” “The things of Jesus Christ” do not at all engage his thoughts. He never asks himself, ‘What would the Lord Jesus Christ wish me to do? What will please him? What will honour him? What will advance his glory in the world?’ These are considerations which never enter into his mind. Nor is this the case with any one particular description of persons only: it is the same with all persons, of every age, of every country, of every condition. From infancy to old age there is the same regard for self, to the utter exclusion of every thing that relates to Christ. There may be indeed, and often is, in ungodly men, a great concern about their own sect or party in the Church; which they, perhaps, would call a regard for Christ himself. But this is nothing more than a carnal principle, precisely similar to that which actuates men in relation to their own society or country. There is in it no real regard for the Lord Jesus Christ himself, but only for the particular party to which they belong: and, whatever construction they may put upon their actions, God, who tries the heart, will comprehend them under the censure of my text, as “seeking their own things, and not the things of Jesus Christ.” “They are empty vines, because they bring forth fruit only to themselves.”]

But the Apostle had very different persons in view. To understand his assertion aright, we must consider it,

  II.      Constructively, in reference to the Church of Christ—

Beyond all doubt, he referred, in his own mind, to all the Christians at Rome. But we are not to suppose that there was not one amongst them that was possessed of true piety: we must rather suppose, that their piety was of an inferior order, and that there was not amongst them any one duly qualified for the work which he would gladly have assigned him. They were all too timid, and too selfish, for the office to which, for want of any other suitable person, he had destined his beloved Timothy. Hence, in somewhat strong terms, he complained of them, as “seeking their own things, and not the things of Jesus Christ;” not intending thereby to deny their piety altogether, but only to intimate that it was at a low ebb. And how applicable this reproof is to the professors of our day, will clearly appear, whilst we observe how little there is amongst us,

  1.      Of self-denial—

[In whatever is gratifying to self, we are all forward enough: but if we foresee that the path of duty will involve us in difficulties and trials, we are ready to make any excuse for declining to pursue it. We dread the thought of sacrificing our present comforts, and of encountering hardships of any kind. Instead of “counting all things but loss for Christ,” we pause long before we will part with any thing: and we desire, for the most part, to have as cheap a religion as we can. The Apostle, giving us a catalogue of his sufferings for Christ, (in which he far exceeded any other of the Apostles,) says, “I was in labours more abundant, in stripes above measure, in prisons more frequent, in deaths oft. Of the Jews, five times received I forty stripes save one. Thrice was I beaten with rods; once was I stoned; thrice I suffered shipwreck; a night and a day have I been in the deep; in journeyings often, in perils of waters, in perils of robbers, in perils by my own countrymen, in perils by the heathen, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren: in weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness.” But what effect did they produce on him? Was he deterred by them from following the Lord? No: “None of these things move me,” says he, “neither count I my life dear unto me, so that I may but finish my course with joy.” And is this the spirit that obtains amongst us? Alas! alas! if we were called to endure but a twentieth part of his difficulties, it is much to be feared that the generality amongst us would utterly faint and fail; and, like John Mark, would turn back from the service of our Godi.]

  2.      Of zeal for God—

[In persons redeemed by the blood of God’s only dear Son, one might expect that there should be one constant inquiry, “What shall I render to my Lord?” and that the performance of one service should be regarded only as an introduction to another. Laborious as was the Apostle Paul, he never thought that he had done any thing, as long as any thing remained for him to do. “Like a racer in his course, he forgot what was behind, and reached forward to that which was before.” Whatever the service was to which he was called, “he conferred not with flesh and blood,” and said immediately, “Here am I; send me” But how little of this ardour do we see in the great mass of professing Christians! The advancement of Christ’s kingdom appears to them a matter too remote to engage their attention; and they cloke their own indifference under the specious garb of conscious inability.]

  3.      Of love to man—

[This was particularly in the mind of the Apostle as a very chief ground of his censure: “I have no man like-minded, who will naturally care for your state.” A concern for the welfare of men’s souls was scarcely found amongst them, especially such a tender concern as a person feels for the welfare of his dearest relative. Were we to behold one who was dear to us in imminent danger, we should feel acutely for him: but we see millions perishing in their sins, and yet lay it not to heart, and are scarcely more grieved about them than if we had reason to believe them in a state of perfect safety. Far different is the manner in which we regard our own things. If we were doomed to suffer the loss but of a finger only, it would press with considerable weight upon our minds: but we can behold persons, on every side of us, going down to perdition, without making any serious effort to deliver them.]

  See then, here, what GROUND we have,

  1.      For inquiry—

[How has it been with us? What has been the state of our minds towards the Lord Jesus Christ? Have we found our own concerns swallowed up, as it were, in a concern for him and his glory? Can we adopt, even in the most qualified sense, that expression of the Psalmist, “The zeal of thine house has even consumed me!” Remember, I pray you, that every thing should be subordinated to Christ, and be regarded only as dung and dross in comparison of him. Our blessed Lord tells us, that “if we hate not father and mother, yea, and our own life also, in comparison of him, we cannot be his disciples.” Surely, after such a declaration as this, we should examine our state with all diligence, and never rest till we can say, “Whom have I in heaven but thee? and there is none upon earth that I desire besides thee.”]

  2.      For humiliation—

[Let us turn our eyes to our great Exemplar, the Lord Jesus Christ. “Ye know the grace of our Lord Jesus Christ, who, though he was rich, yet for our sakes he became poor, that we through his poverty might be rich.” To this the Apostle particularly adverts, in the preceding context: “Look not every man on his own things, but every man also on the things of others. Let this mind be in you, which was also in Christ Jesus: who, being in the form of God, thought it not robbery to be equal with God; but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men; and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.” Here, you see, is our pattern. But what resemblance do we bear to him? The leaving of all the glory of heaven, the taking of our nature with all its sinless infirmities, the dying under the weight of our sins, even of the sins of the whole world, were not too great acts of self-denial for him to perform; and that, too, even for his enemies. But we, what have we done? What have we suffered, for the glory of Christ, and the salvation of men? Say, whether we all have not reason to blush and be ashamed at our extreme want of conformity to him in these respects?]

  3.      For watchfulness—

[Selfishness is an evil peculiarly subtle, and veils its own malignity under the most specious names and pretexts. We may see this in the persons who came to our Lord, professing a great regard for him, and a fixed determination to serve him. One said, “Lord, I will follow thee whithersoever thou goest;” but was deterred from executing his purpose, when our Lord told him, “Foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay his head.” Another, when bidden by our Lord to follow him, requested that this might be dispensed with for a season, that he might go home and bury his father. A third made great professions of his readiness to follow Christ; but desired, that he might first go home, and bid his friends farewell. To all of these our Lord gave such replies as were calculated to expose and counteract the delusions by which they were blinded. And were our excuses tried, as they will ere long be, by the same touchstone, how vain would they appear! Pleas of duty or affection are often brought forth to justify the secret backwardness which we feel to encounter difficulties for the Lord. But the mask will soon be taken off, and our selfishness will appear in all its naked deformity. Beware then, brethren, lest ye deceive your own souls; and, whilst the fidelity of others is questioned, let it be said of you, as it was of Timothy, “Ye know the proof of him.” Let your whole life be a comment on that declaration of the Apostle, “None of us liveth to himself; and no man dieth unto himself; but whether we live, we live unto the Lord; or whether we die, we die unto the Lord: whether we live therefore or die, we are the Lord’s.” Only take care that, in your experience, it be “Christ to live;” and you need never fear but that it shall be “gain to die.”]

MMCH

THE TRUE CHRISTIAN DELINEATED

  Phil. 3:3.

We are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh.

IT is much to be lamented that the nature of genuine Christianity is but little understood. An assent to the fundamental articles of our faith, and a conformity to certain rites and ceremonies, are thought sufficient grounds for concluding ourselves real Christians, notwithstanding we are plainly warned by God himself, that religion does not consist in these things. Persons may be, and often are, very zealous advocates for the externals of religion, while they are altogether destitute of its life and power. Such were those whom St. Paul calls, not the sheep of Christ, but “dogs;” not saints, but “evil-workers;” not the circumcision, but, in a way of contempt, “the concision,” because all their piety consisted in a zeal for the cutting of the flesh. Against such persons he thrice enjoins us to “beware;” and then contrasts with theirs the character of the true Christian.

There are three discriminating points which distinguish the circumcision, or the true Christians, from all who are Christians only in name and profession:

  I.      They worship God in the Spirit—

[Many never bow their knees before God at all. What they are, they themselves shall judge. Others observe the form of prayer both in public and in private; but their hearts are not engaged; nor is there any difference in their frame, whether they confess their sins, or ask for blessings, or acknowledge benefits received. All their services are without life, and without devotion.

The true Christian, on the contrary, though not always in the same frame, “worships God in the Spirit,” that is, not only with the inmost affections of his soul, but through the direction and assistance of the Holy Ghost. If we could see him in his closet before God, we should often behold him bathed in tears, and with hands and eyes lifted up to heaven imploring mercy at the hands of God. His thanksgivings too are not an unmeaning compliment, but an heartfelt grateful acknowledgment, suited in a measure to the mercies he has received. He “pours out his soul before God,” and “stirs up himself to lay hold on Godd,” and says, like Jacob, “I will not let thee go, except thou bless me.”

Let us examine to which of these classes we belong — — — and we may know infallibly what is our state before God.]

  II.      They rejoice in Christ Jesus—

[The world have their joys, such as they are, arising from the things of time and sense. Some know no happiness but in lewdness and intemperance. Others, moving either in a continual round of fashionable amusements, or in the pursuit of wealth or honour, find all their pleasure in the lust of the flesh, the lust of the eye, and the pride of life. Others more rationally seek their happiness in the acquisition of knowledge. While others seem contented to move, like a horse in a mill, in the same round of daily occupation, without aiming at any thing further than an exemption from trouble, and an easy passage through life.

But the true Christian, while he is alive to all the joys that are possessed by others, as far as they are pleasing to God, and profitable to his soul, has joys of a far higher nature. He has felt his need of mercy, and has found mercy through Christ Jesus. Hence the very name of “Jesus is precious to him:” and the richest gratification he can possibly enjoy is, to contemplate the glory and excellency of his beloved. He does not indeed always feel the same delight in the Saviour; but his richest consolations and sublimest joys arise from this source, insomuch that all the pleasures of sense are nothing in his eyes in comparison of one hour’s fellowship with the Son of God. Indeed he would not wish to be happy when he is at a distance from his Lord: in such a state he would consider happiness rather a curse than a blessing. But in whatever state he be with respect to temporal things, a sight of his adorable Saviour will render him completely happy.

Here again let us inquire into our own experience. We need no surer test of our state than that before us. Let us examine ourselves with care — — — and “the Lord give us understanding in all things!”]

  III.      They have no confidence in the flesh—

[The ungodly world, if in prosperity, “make gold their confidence,” and “trust in their uncertain richesi.” If, on the other hand, they be in adversity, they look no higher than to their own exertions, or than to their earthly friends to deliver them. The same creature-confidence pervades all their spiritual concerns: they “lean altogether on an arm of flesh,” and trust in their own goodness or repentance to recommend them to God, and their own strength and resolution to fulfil his will.

The true Christian is the very reverse of this. We say not that he has no bias towards these evils, for his old nature still remains within him: but his views with respect to these things are altogether altered; and, though he neglects not any means which are proper to be used, he trusts in God only to maintain his prosperity, or to restore it when he has been pleased to afflict him with any calamity. With respect to his soul also he has no hope but in God. To the free mercy of God in Christ Jesus he trusts for every blessing. In the atoning sacrifice and prevailing intercession of Jesus he confides, as the ground of his acceptance with his reconciled God. On the all-powerful grace of Christ he relies, as that which alone can enable him to subdue his enemies, and to serve his God. Feeling that he is in himself ignorant, guilty, polluted, and enslaved, he renounces all self-confidence, and makes Jesus his wisdom, his righteousness, his sanctification, and redemption.

Surely there can be no difficulty in ascertaining our proper character, if only we will make this point also a matter of serious self-examination — — —]

  ADDRESS—

  1.      Those who, according to these distinctions, must be considered as devoid of real Christianity—

[Remember who it is that cuts you off from the number of true Christians: it is not man, but God, even that God who will judge you in the last day according to his own word. O continue not in such a state; but seek that circumcision of the heart which, though condemned by men, shall ultimately have praise of God.]

  2.      Those who have reason from the foregoing remarks to hope that they are Christians indeed—

[What reason have you to bless God for the mercies that have been vouchsafed to you! But remember, it is not by past experience merely you are to judge, but by the continued habit of your mind. Rest not satisfied with any thing you have known; lest you “begin in the Spirit, and end in the flesh.” The text does not characterize the Christian by what he has done, but by what he yet does: and therefore “press forward, forgetting what is behind, and reaching forth unto what is before:” and “as you have received how to walk and to please God, so endeavour to abound more and more,”]

MMCLII

THE EXCELLENCY OF THE KNOWLEDGE OF CHRIST

  Phil. 3:7, 8.

What things were gain to me, those I counted loss for Christ. Yea doubtless, and I count all things but toss for the excellency of the knowledge of Christ Jesus my Lord.

MANKIND in general are agitated by various and contending passions, while the true Christian enjoys serenity and composure: he is indeed tempted like others to gratify his corrupt nature; but he has one supreme desire which overcomes and regulates all the rest. He is compared to a wise merchant, who having found a pearl of great price, sells all that he has and buys it. Whatever stands in competition with the welfare of his soul will be renounced by him; and, with the Apostle, he will “count all things but loss for Christ.” To impress this truth more deeply on our minds, we shall consider,

  I.      What things Paul had which were gain to him—

Amongst all the sons of men there never was any in whom so many and so great excellencies combined, as in the Apostle Paul—

[In respect of civil distinctions, he was highly dignified by birth, being “an Hebrew of the Hebrews.” He was also eminent for learning, having been “brought up at the feet of Gamaliel, and profited above many his equals.”

Nor was he less distinguished in respect of moral qualities. Such was the strictness of his principles, that he joined himself to the Pharisees, the strictest sect among the Jews. His probity of conduct was irreproachable; for he had “lived in all good conscience before God from his very youth.” His zeal also, though not according to knowledge, was peculiarly carnest; insomuch that, touching the righteousness of the law, he was blameless; and he opposed the Gospel to the uttermost, because he thought it subverted the law of Moses.

But however illustrious he was as a Jew, he was still more so as a Christian and an Apostle. His religious attainments were never equalled by any mere man. His exertions in the cause of Christ surpassed those of all the other Apostles. He also suffered more than any for the sake of the Gospel; yea, he was “in deaths oft,” “not counting his life dear to him, so that he might finish his course with joy.”]

These things might well be accounted gain to him—

[His civil distinctions might recommend him to his countrymen, and augment his influence. And though he would not make a parade of his learning, he found it useful on some occasions. His moral qualities also might well be valuable in his sight: for though no strictness of principles, probity of conduct, or zeal for religion, could recommend him God, yet they were ample testimonies of the integrity of his heart. His religious attainments were still more deserving estimation; for though not meritorious in the sight of God, they tended greatly to the glory of God, and the edification of the church, and were undoubted evidences of his meetness for heaven. Well therefore might he rejoice, as he did, in the testimony of a good conscience.]

But he possessed something of incomparably greater value than these things, as will appear, if we inquire,

  II.      What that was which he preferred before them—

The Apostle had happily attained the knowledge of Christ—

[A mere general uninteresting knowledge of Christ would not have been very high in his esteem: that, which he possessed, was distinct and experimental. He saw Christ as God, equal with the Father, though appearing in the form of a servant: he beheld him sustaining various offices in the economy of redemption, and executing them for his people’s good. He beheld him as the “Christ,” “anointed by the Spirit to preach glad tidings to the meek;” as “Jesus” the person commissioned to “save men from their sins;” and as “the Lord” who was constituted the living Head, the Supreme Governor, and the righteous Judge of his redeemed people.

But not even this distinct knowledge would have been valued by him, if it had not also been experimental. The expressions following the text respecting his “winning Christ, and being found in him, and knowing him in the power of his resurrection,” evidently imply that he tasted a sweetness, and felt a peculiar efficacy, in this knowledge. He found by happy experience that he had communion with Christ in his offices. He saw Christ not merely as a Prophet, a Priest, or a King, but as that very Teacher who had opened his eyes; that very Lamb that had taken away his sins; that very Head, to whom he himself was vitally united, and from whom he derived all his supplies of grace and strength. Hence in speaking of Christ he calls him, “Christ Jesus MY Lord.”]

This it was which he esteemed beyond all other things—

[In comparison of this, his civil distinctions, his moral qualities, and even his religions attainments, appeared to him “as dung and dross.” He clearly perceived that none of those things could ever justify him at the tribunal of God; and that, if ever he were saved, he must “be found in Christ, not having his own righteousness, but the righteousness which is of God by faith in Christ:” hence he accounted his former gain to be not only dung, but “loss,” that is, not only useless, but prejudicial, if it diverted his eyes from Christ, or weakened his dependence upon him. Nor did he entertain the smallest doubt respecting the justness of his views; but repeated his assertions in the strongest and most decisive terms, “yea, doubtless, and I count all things but loss.” Nor did his confidence proceed from inexperience; for repeating the same thing a third time, he adds, “for whom I have suffered the loss of all things, and do count them but dung.”]

The propriety of his judgment will be seen by considering,

  III.      The grounds of his preference—

There was an “excellency” in that knowledge that far surpassed every thing else—

The object of it was truly wonderful—

[Who can think of an incarnate God, bearing the sins of his rebellious creatures, and not stand amazed? Who can view the wisdom, power, and goodness of God, as exhibited in the face of a dying Saviour, and not confess, that “great is the mystery of godliness?” The consideration of this alone had been a very sufficient ground for his declaration in the text.]

The effects of it transcend all that eye hath seen, or ear heard, or heart conceived—

[The knowledge of this adorable Saviour will comfort us under all troubles. None ever endured greater bodily trials than Paul; yet “none of them could move him; and he was exceeding joyful in all his tribulation.” The trials of his soul were far greater; yet while he was groaning under their utmost weight, a view of Christ instantly turned his mourning into thanksgivings and the voice of melodyo: and, on another occasion, while he was cruelly buffeted by Satan, an answer of peace from Christ enabled him to glory in his infirmities, and even to take pleasure in the most complicated distresses.

Moreover, this knowledge will transform the soul into the image of God. Before his conversion, his zeal shewed itself in persecuting unto death the greatest friends both of God and man: how unlike the conduct of Jesus, who died for his very enemies! But when converted to the faith, he had “continual sorrow in his heart on account of his brethren’s obstinacy, and wished himself even accursed from Christ for their sake.” He, like his Divine Master, was willing to die for his enemies, and rejoiced exceedingly in the prospect of being sacrificed for the good of the Church. To what can we ascribe this change, but to the knowledge of Christs? And if to that, what reason had he to prize it!

Lastly, this knowledge will avail for the salvation of all who possess it. Paul, though he thought himself “alive” before his conversion, found at last that he was really “dead:” but after his conversion, he was no longer dead, either in reality, or in his own apprehension: he frequently speaks with the fullest assurance respecting the safety of his stateu; and teaches all who know Christ to expect with confidence a crown of righteousness in the day of judgment.

On such grounds we must not only approve the Apostle’s judgment, but account it madness to differ from him.]

  APPLICATION—

[All of us possess something which we account gain. Some are more elevated by birth or fortune, others by education and learning: some value themselves on their moral qualities; others on their religious attainments: let us freely acknowledge the gain which may be found in these things: but let us never forget that there is ONE thing of infinitely greater value than all those together, and for which our gain must be accounted loss. To have a distinct experimental knowledge of Christ, to be able to say, “He has loved me, and given himself for me” is of more value than ten thousand worlds: it is that, and that alone, which can ever comfort, sanctify, or save the soul. Let us then seek to know Christ and him crucified, and to “grow in the knowledge of him,” till we “see him as we are seen, and know him as we are known.”]

MMCLIII

CHRIST, GAIN TO THE BELIEVER

  Phil. 3:8, 9.

For whom I have suffered the loss of all things, and do count them but dung, that I may win Christ, and be found in him; not having mine own righteousness, which is of the law, but that which is through, the faith of Christ, the righteousness which is of God by faith.

RESPECTING doctrines, as mere subjects of controversy, we need not be anxious; it is as influential principles that we are called to examine and maintain them: and, in this view, we cannot too “earnestly contend for the faith once delivered to the saints.” That which is, above all other subjects, important to the soul, demands our attention at this time: and the Apostle’s zeal, in relation to it, shews with what holy jealousy we should conduct our investigation of it, and with what determination of heart we should hold fast that which shall approve itself as the truth of God. The two points to be noticed are,

  I.      The way of salvation, as stated by the Apostle—

He speaks of being “found in Christ,” clothed in a righteousness not his own. Let us consider what he means.

The Lord Jesus Christ has wrought out a righteousness for sinful man—

[He has come from heaven for that purpose: he has assumed our nature, that he might suffer and obey for us: for us he has suffered the full penalty due to our sins; and obeyed in all respects that law which we have violated. All this he has done as our Substitute and Surety; so that if the law require its penalties to be enforced, we can reply, that we have already sustained them in the person of our Lord: and if it require perfect obedience to its commands, we can reply, that we have already obeyed it in the person of our Lord: so that it has no ground whereon to condemn us: on the contrary, supposing us to be “found in Christ,” and to be “one with Christ,” which every true believer is, we may look up to God with confidence; having a righteousness of his own appointment; a righteousness commensurate with all the demands of law and justice; a righteousness wherein we may stand before him without spot or blemish.]

This righteousness is to be apprehended by faith—

[In no other manner can it be apprehended. It exists not in us, but in the Lord Jesus Christ; whose it is, and by whom it is imputed to us; and who is therefore called, “THE LORD OUR RIGHTEOUSNESS.” If it be said, that, though it is Christ’s righteousness, and not ours, we yet may earn by our good works an interest in it; I answer, that we may as well earn salvation itself, as earn an interest in that righteousness whereby we are saved. The effect will be the same in either case: salvation will be of works, and not of grace; and every person who shall be saved, will have a ground of glorying in himself, as having purchased that whereby he is saved. But the Gospel salvation utterly excludes glorying: and “it is by faith, on purpose that it may be by gracec.” In truth, any attempt to purchase it would utterly make it void; and, however glorious it be in itself, it would profit us nothing. The Apostle, in our text, carefully excludes all his own righteousness from bearing any part in his salvation, and declares his reliance to be only and exclusively on that righteousness which is of God through faith in Christ. We say, then, respecting this righteousness, that it is “the righteousness of God:” it is the “righteousness of God without the law:” it is “the righteousness to which both the law and the prophets bear witness:” it is “the righteousness of God by faith of Jesus Christ: and it is unto all, and upon all, them that believe.”]

All who are united to Christ by faith, shall be saved by it—

[By faith we are united unto Christ; and become one in law with him, even as a wife becomes one with her husband: and exactly as “he was made sin for us who knew no sin; so we, who had no righteousness of our own, are by faith made the righteousness of God in him.” There is no exception of persons: all, whether Jews or Gentiles, and whether their sins have been of greater or less enormity, shall be equally accepted, if only they believe in him: for “his blood cleanseth from all sin;” and “all who believe, shall be justified from all thingsh.”]

Such being the way of salvation, as stated by the Apostle, let us notice,

  II.      His feelings in relation to it—

To obtain an interest in the righteousness of Christ was his supreme desire—

[If any man who ever lived might have had a righteousness of his own, the Apostle Paul might. His conduct previous to his conversion, though mistaken, was yet as exemplary, and as strictly conformable to the dictates of his conscience, as any man’s could be. And, subsequent to his conversion, his whole soul was so entirely given up to his God and Saviour Jesus Christ, that he was not in any respect “a whit behind the very chiefest Apostles.” Yet, so conscious was he of the defects which accompanied his best services, that he disclaimed utterly all dependence on his own works, and desired to “be found in Christ; not having his own righteousness, which was of the law, but the righteousness which was of God through faith in Christ.” And why did he desire this, but because he knew that no other righteousness than that of Christ could ever justify him before God? He was perfectly convinced of this; so convinced, that when the Apostle Peter acted in a way that was likely to bring this truth into doubt, he reproved him openly, before the whole Church. Nay more; so strenuous was he in vindicating this truth, that he denounced a curse even against an angel from heaven, if one should be found ignorant or impious enough to maintain any doctrine that was opposed to it. He knew that the salvation of every human being was bound up in it; and therefore he would “give place, no, not for an hour,” to any created intelligence in relation to itm.]

In comparison of this, he regarded all other things with the utmost contempt—

[All other things “he counted but dung, that he might win Christ.” A stronger expression he could not have used. He not only willingly sacrificed, but held in perfect abhorrence, every thing that should stand in competition with an interest in the Redeemer’s righteousness. And he spake not this as a sanguine man, who knew not what difference might take place in his mind, when he should be put to the trial. No; he had been brought to the test; and had actually “suffered the loss of all things,” and yet counted them but dung. He had actually experienced what he was now affirming; and he gave this testimony with an assurance that would not admit of a moment’s doubt. He was like a man, who, “having found the pearl of great price, went and sold all that he had, and bought it;” and never regretted for an instant the sacrifice he had made. The terms which he here uses in opposition to each other, “loss and gain,” are such as may lead us to a yet more appropriate illustration; that of a ship-wrecked mariner, who as Paul himself advised, casts out the tackling, and the very food from the ship, in order to preserve the lives of those who are on board. He takes no account of that which he loses: he is intent only on his gain: and, if he may but secure safety to the crew, he is content. Thus the Apostle, having gained Christ, considered as no better than dung all that he had parted with to secure so rich a portion.]

  ADDRESS—

  1.      The worldly Christian—

[What a contrast is there between the Apostle Paul and you! He counted the whole world but dung for Christ; and you count (what shall I say?) Christ himself as of no value, in comparison of the world. The things of this world you will have, whatever you may be necessitated to pay for them. Pardon of sin, peace of conscience, yea, and all prospects of eternal glory, you will sacrifice for the things of time and sense. Your own soul, and the Lord Jesus Christ, are held cheap, in comparison of some fleeting vanity. The language of your heart is, ‘Let me gain pleasure, riches, honour; and then it signifies nothing what I may lose’ Judge ye, my brethren, whether these desires of yours can be right. Verily, either Paul must have been a wild, deluded enthusiast, or you are unworthy to “name the name of Christ.” Reflect, I beseech you, ere it be too late: and choose, not those “things which perish with the using,” but “that good part which shall never be taken away from you.”]

  2.      The self-righteous Christian—

[And what greater resemblance have you to this Holy Apostle? He utterly discarded all hope in his own righteousness, that he might be found in Christ; but you are holding fast your own righteousness, and accounting the idea of being saved by another’s righteousness as a dangerous delusion. This pride of yours is harder to subdue than any corporeal lust. It was this which caused the Pharisees to reject the Saviour “They would not submit to the righteousness of God.” Hence they perished, whilst millions of idolatrous and ungodly Gentiles embraced the Gospel. I pray you, think what you are doing; and before you determine to persist in your self-righteous views, see whether your righteousness be better than that of Paul. He had no slight ground of glorying, as a Jew: but what had he as a Christian? There he was surpassed by none: none ever did more for their Lord than he; none ever suffered more: yet could he find nothing in himself wherein to trust, and therefore he sought to be found in Christ alone. Thus also must you do: nor, if you refuse to do it, can you ever behold the face of God in peace.]

  3.      The lukewarm Christian—

[Many, alas! embrace the principles of the Gospel as principles, but never feel that interest in them which the Apostle did. They have suffered no loss for Christ, because they have never manifested such love to him as condemns an ignorant and unbelieving world. Had Noah never built an ark, he would never have been made such an object of derision as he was to the antediluvian world; and, if Lot had never “vexed his righteous soul with the ungodly deeds” of those who lived in Sodom, he would never have incurred, as he did, their contemptuous displeasure. You too, if you followed the Lord fully, would find, that the offence of the cross is not ceased: but that now, as formerly, “they who are born after the flesh will persecute those who are born after the Spirit.” In a word, if you valued and served the Lord Jesus Christ as the Apostle Paul did, you would surely be called to make some sacrifices for him: for “all that will live godly in Christ Jesus shall suffer persecution.” Deceive not yourselves, my dear brethren: it is not a divided heart that Jesus will accept: you must feel “the constraining influence of his love,” and be animated by it to “live to Him who died for you, and rose again.” Then only will you be approved of him, when you “give yourselves wholly to him in body, soul, and spirit.” The lukewarm follower he will cast off with abhorrence. And let me ask, Is this unreasonable? Did he give up the glory of heaven for you; and will you account much of any sacrifice you may be called to make for him? Did he endure the curse of the law for you; and will you grudge to suffer any thing for him? Be in earnest, then: first, to form a proper estimate of Christ; and, next, to give up every thing that may stand in competition with him. So shall his righteousness be yours, and his glory be given you for an everlasting possession.]

MMCLIV

THE POWER OF CHRIST’S RESURRECTION

             Phil. 3:10.

That I may know him, and the power of his resurrection.

MANY think that religion is not an object of choice, but rather of compulsion and constraint: and hence they frequently suggest to the godly, that the measure of piety to which they aspire is not necessary. But true Christians do not regard God as a task-master, standing over them with a rod; but as a Father, delighting in the happiness of his children: and they desire to act the part of duteous children, fulfilling his will to the utmost of their power. They are not satisfied with “winning Christ, and being found in him:” they would serve him, and honour him, and resemble him: and, like St. Paul, they desire to “know him, and the power of his resurrection.”

To elucidate this truth, I will shew,

  I.      What is meant by “the power of Christ’s resurrection”—

As the death of Christ has an efficacy, so his resurrection also has an influence,

  1.      On our justification—

[The death of Christ was not of itself sufficient. Under the law, the high-priest must not only offer sacrifice, but must take the blood of that sacrifice, and enter with it into the holy of holies, and sprinkle it there upon the mercy-seat and before the mercy-seat, and offer incense also there: nor, till these things were done, was he authorized to deliver his blessing to the people. So the Lord Jesus must not only offer himself a sacrifice for sin; but must enter into heaven with his own blood, there to present it, in our behalf, before his God and Fatherb: nor without this would his work have been complete. Hence our justification is not only ascribed to his resurrection in conjunction with his death, but even in preference to his deathd; since it was the completion of that which by his death was only begun.]

  2.      On our sanctification—

[None but the Spirit of God can sanctify the soul. But the Spirit would never have been given, if Jesus had not risen. At his ascension to heaven, he received the Holy Spirit as the promise of the Fatherf, and received him for the express purpose of sending him down into the hearts of his people. That he might begin and carry on his work in their hearts, he ascended to heaven; as it is said, “To this end Christ both died, and rose, and revived, that he might be the Lord both of the dead and living.”]

  3.      On our exaltation to glory—

[If Christ had not risen, neither should we have risen: for he burst the bands of death for us, and thereby destroyed its power to retain us under its dominion. He, in his resurrection, was “the first-fruits;” and his people will be the harvestk. Whilst he was yet with his Disciples, he pointed out to them the connexion between his removal from them, and their exaltation to heaven: “In my Father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you: and if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also.” In a word, “he was the Forerunner” of his people: and all of them shall follow him in their season.]

Let me now proceed to shew,

  II.      What it is to “know Christ” as exercising this power—

It is not a speculative knowledge that is here spoken of, but a knowledge that is practical and experimental, and that enters into the very essence of true and vital religion. To “know Christ” as the Apostle desired to know him, we must have such views of him in his risen state as shall operate,

  1.      To confirm our faith—

[Certainly the proper ground of faith is God’s revealed word: but an experience of that word in our own souls gives a degree of assurance that never is, or can be, attained without. I believe, from the testimony of Scripture, that Jesus is an almighty and all-sufficient Saviour. But I find, from the peace which he has infused into my soul, and the power he has given me to mortify my lusts, and from the delight which he has enabled me to feel in communion with himself, that there is a reality in the Gospel, which a mere speculative believer has no conception of. A man, who has heard men’s testimony respecting the existence and influence of the sun, may be fully assured that such an orb does really exist. But the man who beholds its light, and feels its genial rays, will have a widely different conception of it. The former may argue better respecting it; but it is the latter alone who is really competent to appreciate it aright. And, in like manner, he alone knows Christ fully, who knows him experimentally, by the actual enjoyment of him in his own soul.]

  2.      To animate our hope—

[There is “a full assurance of hope,” which he alone who knows Christ experimentally can possess. I see him dying for me; risen for me; interceding for me; and carrying on his work within me. Can I doubt his love, his power, his grace, his truth, and faithfulness? Has he done so much for me, in order to forsake me at last, and to abandon me to deeper ruin? Has he done so much for me when I was living in direct hostility to him; and will he leave me, now that I seek his face, and desire to glorify his name? No: I can trust him, and I will. Well do I know my own sinfulness: but I know also the virtue of his blood. I know my weakness also: but I know also the sufficiency of his grace to save me even to the uttermost. I know, too, the treachery of my heart: but I know how sure his promise is; and that “where he has begun a good work, he will carry it on, and perfect it to the end.” And therefore will I “hope, even against hope,” and “hold fast my confidence firm unto the end.”]

  3.      To sanctify and transform the soul—

[I see my Lord. I call to mind what he has designed in all the wonders of his love. He desires to have “a holy and peculiar people, zealous of good works.” Now, shall I counteract all his gracious designs? Shall I crucify him afresh, by continuing in my sins? Shall I not rather desire him to accomplish in me “all the good pleasure of his goodness;” and to “sanctify me throughout, in body, soul, and spirit?” Yes, for him will I live; and to him will I devote all the powers of my soul. There was nothing which he declined to do or suffer for me: and there is nothing which, with his help, I will not do and suffer for him.]

Thus we SEE,

  1.      What a practical thing religion is—

[Had there been any one truth in it that was merely speculative, methinks the doctrine of the resurrection might have been supposed to come under that particular class. But it has been seen how extremely practical this doctrine is; not merely as affording ground for faith and love, but as generating in the soul all that is amiable and praiseworthy. If then, any one object to religion, as consisting in abstract notions, or in any peculiar tenets, let its true nature be remembered, and its intrinsic excellence be extolled — — —]

  2.      That, in the practice of religion, the true Christian will know no limits on this side of absolute perfection—

Of the Apostle’s attainments none can doubt: yet did he desire to know Christ, and the power of his resurrection, as much as if he had lived an entire stranger to piety even to that very hour. And so will every true Christian, like one in a race, forget all the ground that he has passed, and be intent only on that which is before him: nor will he ever be content, till he is “holy as God himself is holy, and perfect as his Father which is in heaven is perfect.” Then only will he be fully “satisfied, when he shall awake up with the perfect likeness of his God.”]

MMCLV

HOLY AMBITION ENCOURAGED

  Phil. 3:13–15.

Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus. Let us therefore, as many as be perfect, be thus minded.

TRUE religion affords such perfect satisfaction to the mind, that from the time we become possessed of it, we lose our relish for other things, and feel ourselves at rest, as having attained the summit of our ambition. But though we cease to hunger or thirst after the vanities of time and sense, our appetite for spiritual blessings is quickened: nor can the richest acquisitions content us, as long as there remains any thing further to be enjoyed. This was St. Paul’s experience. He had been apprehended and arrested, as it were, by the Lord Jesus, in order that he might be made to possess all the treasures of grace and glory: and, from that hour, he could never be satisfied with any thing short of the full enjoyment of them. And, while he cherished this holy ambition in his own bosom, he recommended it earnestly to all others.

There are, in the words before us, two things which he recommends from his own example:

  I.      An humble sense of our present attainments—

St. Paul, though so eminent, entertained but low thoughts of himself—

[Never was there a man more distinguished than he, whether we consider in general his love to God and mand, or examine the particular graces that adorned his soul. He not only was not inferior to any other Apostlef, but he laboured more abundantly than they all. Yet, from an impartial view of himself, as compared with the requirements of God’s law, and the example of his Divine Master, he was constrained to confess that he had not yet attained that measure either of knowledge or of holiness, which it was his duty, and his privilege, to possess. This, I say, he found from an exact computation, and has recorded it for the instruction of the Church in all ages.]

In this respect he proposes himself to us as an example—

[The word “perfect,” in the close of the text, is not to be understood in the strictest sense, (for then it would contradict what he had before said,) but as signifying that degree of maturity at which the generality of Christians arrivek. To persons of this description he says, “Be thus minded:” and surely it is impossible not to feel the propriety of the exhortation. Let any one of us, even the best amongst us, compare himself with the perfect law of God, or with the spotless example of our Lord, and will he not find in himself deficiencies without number? Let him even compare himself with Paul, a man of like passions with ourselves, and will he not appear a dwarf, a very child in comparison of him? Let him examine himself with respect to every Christian grace, and see whether he do not fall very far short of that bright pattern? Well then may all of us confess, that “we have not yet apprehended that for which we have been apprehended of Christ Jesus.”]

This however is not to discourage us, but to stimulate us to,

  II.      A diligent pursuit of higher attainments—

Glorious was the ardour with which the Apostle was animated in his high calling—

[He considered himself as “called by a reconciled God” to enter the lists in the Christian race, and as now actually contending for the prize. Much of his ground had he already passed over; but like the racers in the Olympic games, he “forgot what was behind,” and was mindful only of that which yet remained for him to do. He saw the prize in full view, and strained every nerve in order to obtain it: and the nearer he approached the goal, the more earnestly did he “press forward,” desiring nothing but to “finish his course with joy.” This was “the one thing which he did.” Nothing else occupied his mind, nothing else was deemed worthy of one moment’s attention. Nothing could, in his apprehension, be lost, if that prize were gained; nor any thing gained, if that prize were lost.]

In this way he exhorts us also to prosecute the great concerns of our souls—

[The same prize which was set before him is held up to us also: and we are called by God to run for it. It may be that we have both clone and suffered much for God already: but we must not think of any thing that is passed (except for the purpose of humbling ourselves, or of glorifying God) we must be intent only on present duty, and engage in it with all our might. To get forward must be our constant uniform endeavour. It is “the one thing needful.” As persons running in a race find no time for loitering or diversion, but distinguish themselves from mere spectators by the exertions they make; so must we manifest to all around us that we have but one pursuit, with which we are determined that nothing shall interfere, and which we will never relax, till we have reached the goal.]

  This subject is of peculiar USE,

  1.      For reproof—

[How are they condemned who have never yet begun the Christian race! Do they expect to win the prize without running for it? This cannot be: “the kingdom of heaven suffereth violence, and the violent must take it by force.” Still more are they condemned who would discourage others that are engaged in the contest. Are they “like-minded” with the Apostle, who are constantly endeavouring to damp the ardour which they will not emulate? Nor are they less worthy of reproof who have relaxed their diligence in the ways of God. To such Paul says, “Ye did run well; who hath hindered you? Yes; inquire diligently who or what hath hindered you: for you had better be stripped of all that you possess, than be impeded by it in your Christian course. Shake off then the thick clay from your feet: put aside the garment that obstructs your progresso: mortify the flesh that pleads for indulgence: and “run with patience the race that is set before you.”]

  2.      For encouragement—

[Some perhaps are faint, and ready almost to give up the contest. But behold the prize: will not that repay? And is not the attainment of it certain, if you hold on your way? Yea more, shall not your strength be renewed, if only you wait upon your Godr? In a few more steps you will reach the goal: and will you stop when the prize is already, as it were, in your hands? O press forward: follow the Apostle: endure to the end; and receive “the crown of glory that fadeth not away.”]

MMCLVI

OF FOLLOWING GOOD EXAMPLES

  Phil. 3:17, 20.

Brethren, be followers together of me, and mark them which walk so as ye have us for an ensample.… For our conversation is in heaven.

GREAT is the force of example, either to vitiate or improve the morals of those around us. There are few, even of real Christians, who do not, in some considerable degree, yield to its influence. The church at Philippi was, on the whole, distinguished for its attainments: yet even there, hypocrisy was found, and error had its advocates. The example of some worldly and sensual professors was likely to prove extremely injurious: while therefore the Apostle declares his grief occasioned by their misconduct, he exhorts the Church to unite in following rather the example that he had set them, and to notice with approbation all who conducted themselves agreeably to his advice.

The words that are in verses 18 and 19, being included in a parenthesis, those which are united in the text are properly connected with each other. In discoursing on them, we shall consider,

  1.      The Apostle’s example—

St. Paul considered himself as a citizen of heaven—

[To be a citizen of Rome was deemed a high honour; and it was an honour which Paul possessed by virtue of his being a native of Tarsus, on which city this privilege had been conferred. But Paul’s name was enrolled in a more glorious city, even in heaven itselfc. He belonged to the society of saints and angels, who were united under Christ, their common head: and he had a communion with them in all their honours, their interests, and their enjoymentse.]

In the exercise of his rights, he had his daily converse in heaven—

[As a person is daily conversant with that society to which he belongs, maintaining fellowship with them, and ordering his life according to their rules, so the Apostle lived, as it were, in heaven: his thoughts and affections were there continually: and he was emulating those around the throne by his constant endeavours to glorify God, and by walking habitually in the light of his countenance.]

While he mentions his example, he shews us,

  II.      The use that we should make of it—

We should imitate him ourselves—

[We are already joined to the society in heaven, provided we be united unto Christ by faith: and it behoves us to “walk worthy of our high calling.” Though we are in the world, we are not to be of it. “We have here no continuing city:” we are to be in this world as pilgrims only and so-journers: we must ever consider ourselves as strangers and foreigners, who, though living on earth are indeed fellow-citizens with the saints and of the household of God. If we were travelling in a foreign land, we should regard the concerns of that land rather as objects of curiosity, than as matters in which we felt any deep interest: whereas the affairs of our own country, where our estates were situated, and our relations lived, would be regarded by us as matters of great moment. Thus should we be indifferent, as it were, to all the vanities of this life, and be wholly intent on our spiritual and eternal interests. We should be maintaining communion with our Head in heaven, and growing up into a meetness for the exercises and enjoyments of the invisible world.]

We should also “mark those who” do imitate him—

[All of us should unite in following his example, and emulate each other in his holy employment. And, when any make higher attainments than ourselves we should not be ashamed to imitate them: we should observe particularly what it is wherein they excel us, and how it is that they have been enabled to outstrip us. We should endeavour to encourage them; and together with them to press forward towards perfection.]

  We may make USE of this subject,

  1.      For reproof—

[How widely do the greater part of Christians differ from the Apostle! Nor is it only the profane, or the formal, that are condemned by his example, but even the godly also. Let all of us then be ashamed of the low sense we entertain of our privileges, and of the coldness with which we prosecute our eternal interests. Let us seek to have our views and dispositions more conformed to those of the saints of old; that at the second coming of our Lord we may behold him both with confidence and joy.]

  2.      For encouragement—

[It is not to Apostles that these attainments are confined: they were common to many others in the Church at Philippi, who, together with the Apostle, are proposed as patterns unto us. Let none then imagine that this blessed state is beyond their reach; but rather let all aspire after it, as the one object of their ambition. Let all seek to know what a gloriously rich inheritanceo they are even now permitted to enjoy; and, having by faith gained access into this grace, let them stand in it, and rejoice in hope of the glory of God.]

MMCLVII

A WARNING TO THE EARTHLY-MINDED

  Phil. 3:18, 19.

Many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ: whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things.

NOTWITHSTANDING the utter extinction of vital godliness from the heart of man, through the introduction of sin into the world, there remain within him some principles of goodness, weakened indeed, but still operative and lively. Among these we may notice humanity and compassion, which often work in the breasts of the unregenerate, so as even to shame those who are endued with a principle of true religion. There is, however, one essential difference between this disposition as it is exercised by unconverted men, and the same as cultivated by the godly: in the former, it extends no further than to the temporal condition of mankind; but in the latter, it terminates chiefly on their spiritual and eternal state. Hence we frequently see both Prophets and Apostles expressing with tears their concern for the souls of those around them. In the passage before us, St. Paul was filled with the tenderest emotions of pity, while he beheld the state of many in the Christian Church, whose character and end he most pathetically describes.

In illustrating his statement, we shall consider,

  I.      The lamentable state of some professors—

St. James speaks of a principle that is “earthly sensual, devilish,” and such is that, by which too many, who profess godliness, are actuated.

  1.      “Their belly is their god”—

[By “the belly,” we understand the sensual appetite: and to make “a god” of it, is to yield ourselves up to its dominion. And must we go to heathen countries to find persons of this description? are not “many” such to be found in the Christian Church? Many, alas! are addicted to gluttony, to drunkenness, to whoredom: and among those who are free from these gross excesses, how many are there who have no higher end of life than to consult their own ease and pleasure, and whose labours in all their younger years, are with a view to provide these very enjoyments for them in the decline of life! What is this but to put the gratification of their sensual appetite in the place of God, whose will should be the only rule, and whose glory, the ultimate end, of all their actions?]

  2.      “They glory in their shame”—

[Whatever proceeds from a corrupt principle, whether it be approved or not among men, is really a ground of shame: yet how many will boast of their vilest excesses, perhaps, too, even of crimes which they have never committed! How many will glory in the insolence with which they have treated their superiors; the resentment they have shewn towards those who injured them; and the cunning they have exercised in a way of traffic; when, if they viewed these things aright, they would rather blush for them as vile iniquities, and mourn over them in dust and ashes!

Perhaps the Apostle had a more especial reference to the Judaizing teachers, who sought to distract the Church of God, and gloried in the number of their proselytes. Such he justly calls “dogs, and evil workers:” and too many such there are also in this day, whose whole delight is to spread some favourite notions of their own, and who care not how many of Christ’s flock they scatter and destroy, if they can but increase their own party.

Now what is this but their sin and their shame? and to glory in sin, of whatever kind that sin be, is the very spirit of Satan himself, who accounts himself happy in proportion as he can weaken the kingdom of Christ, and establish his own empire over the hearts of men.]

  3.      “They mind earthly things“—

[To a certain degree earthly things must be minded: but we are not to savour, to relish, or to set our affections upon them. This would be as contrary to the mind and will of God, as to make a god of our belly, or to glory in our shame. Yet how many professed Christians are there who live under the habitual influence of an earthly mind, without ever conceiving that there is any thing wrong in their conduct! In spiritual employments they experience nothing but a stupid uniformity: but in temporal concerns they have many fluctuations of hope and fear, of joy and sorrow, according as their prospects of success brighten, or their apprehensions of disappointment increase. Whence arises this, but from the decided preference they give to carnal and earthly things, above those which are spiritual and heavenly?]

Fidelity requires, that, having delineated the conduct of these professors, we should set before you,

  II.      The warning here given them—

It is a painful task to rob any of their hopes, and to denounce the terrors of the Lord: and while we engage in it, we would, like the Apostle, proceed with the utmost tenderness and compassion. But we must, at the peril of our own souls, endeavour to undeceive those who are blinded by these delusions. Let such then know,

  1.      Their real character—

[Many, who are of this description, imagine that they are friends of the Gospel, and that they have a great regard both for Christ and his people. But indeed, “they are enemies of the cross of Christ:” they withstand its influence over themselves — — — and obstruct its influence over others — — —

What was the intent of the death of Christ but to redeem us from all iniquity, and to deliver us from this present evil worldf, and to establish the dominion of Christ over our whole souls? This was the effect it produced on othersh; and would on us, if we thoroughly submitted to its influence. Whatever therefore we may imagine or profess, we really are enemies of the cross of Christ, as long as, in our spirit and conduct, we continue hostile to its main design.

The injury which such professors do to the cause of Christ, is incalculable. If they be openly profane, they explode religion altogether, and deter others from regarding its dictates; and if they be more decent in their conduct, they lead men, both by their conversation and example, to suppose that religion consists in mere forms or notions, instead of an entire subjugation of the soul to Christ. In what light then must they appear before God? If “he that gathereth not with Christ, is as one that scattereth abroad,” much more must they, who are thus actively engaged in scattering the flock, be deemed his enemies. Yes, brethren, such persons, whatever they may profess, (with grief and sorrow I declare it,) they are no other than enemies of the cross of Christ.”]

  2.      Their certain end—

[It is no wonder that they who mistake their own character, should deceive themselves also with respect to the state to which they are fast approaching. They conclude that their eternal interests are safe: but God declares, that “their end is destruction.” Yes indeed! “their end must be according to their works.” And do not the Scriptures abundantly confirm this melancholy truth? “If ye live after the flesh, ye shall die:” “if any man love the world, the love of the Father is not in him;” “to be carnally-minded is deathm.” Dear brethren, in vain will be all pleas and pretences at the judgment-seat of Christ: to every worker of inquity, whether he have been an open sensualist, or hypocritical professor, it will be said, “Depart from me, I never knew you.”]

We would subjoin a word or two of ADVICE—

  1.      Beware lest you rest in an external profession of religion—

[It is easy to adopt the creed of Christians, and to conform our lives to that standard which obtains generally in the world. But it is no easy matter to be a consistent Christian. To maintain an uniform course of self-denial, and of deadness to earthly things, and to glory only in the Lord, these are hard lessons: yet nothing less than this will prove us Christians indeed. It is not by our creed, or our professions, that we shall be judged; but by our “walk” — — — By that therefore we must judge ourselves, if we would not be deceived to our eternal ruin.]

  2.      Be not offended with the Gospel on account of any misconduct in its professors—

[There were some even in the Apostles’ days who “walked” unworthy of their high and holy calling; yea, there were “many” But was the Gospel to be blamed for this? As for those who gave the occasion of offence, it was to them a ground of aggravated condemnation: but the Gospel itself was not a whit less “worthy of all acceptation.” So at this day, whatever the conduct of any professors of godliness may be, the Gospel which we preach is the “wisdom of God and the power of God unto salvation” to all those who cordially embrace it. Instead therefore of being offended at it ourselves on account of the misconduct of others, let us study to adorn and recommend it by a consistent “walk” and a heavenly conversation.]

  3.      Watch over one another with care and tenderness—

[None are at liberty to say, “Am I my brother’s keeper?” We all should feel a tender concern for the welfare of our fellow-creatures: and especially when we behold those who profess to have the same faith and hope with ourselves, manifesting by their conduct the delusion of their minds, we should weep over them, and, with a mixture of fidelity and compassion, declare to them their danger. We are expressly told to “exhort one another daily, while it is called to-day:” and though we shall not always give satisfaction to the persons whom we warn, yet shall we really perform towards them the kindest office, and perhaps save them from the destruction to which they wore hastening. Then shall we have reason to rejoice over them, as they also will have to bless God for us, to all eternity.]

MMCLVIII

STEADFASTNESS IN GOD

  Phil. 4:1.

My brethren, dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved.

ST. PAUL was a man of feeling, a man of love. He felt for all: for those whom he saw perishing in sin, he would willingly have endured all that men or devils could inflict, if only it might be instrumental to their salvation. For those who belonged to Christ, even though they had never seen his face in the flesh, he had great conflicts, striving if by any means he might promote their eternal welfare. But towards those who had been converted by his ministry, he felt as a father towards his children: he could say, “God is my record how greatly I long after you all in the bowels of Jesus Christ.” To such is this epistle addressed; as indeed the words of our text clearly evince. Such an accumulation of tender expressions can scarcely be found in the same space in all the Book of God. But what is the drift of them all? Why does he so labour to convince the Philippians of his love, and to conciliate their regards to him? it was, that they might be stirred up to give the more earnest heed to his exhortations, and to “stand fast in the Lord.”

To be “in the Lord” is the character of every believer: he is united unto Christ by faith, and is engrafted into him as a branch of the living vine. But our blessed Lord cautions us again and again to “abide in him,” and warns us against the danger of separation from him. In like manner we are frequently exhorted to “stand fast in the Lord;” and so to continue in the faith grounded and settled, that we may not be moved away from the hope of the Gospel.”

To you then we would now address the exhortation, and say, Stand fast in,

  I.      Your allegiance to him—

Many things will conspire to draw you away from Christ—

[The world, with its vanities on the one hand, and its terrors on the other, will assault you continually — — — the flesh also will operate to bring you into subjection to all its basest lusts — — — Nor will Satan be idle: he, with all his confederate hosts, will strive, by innumerable wiles and temptations, either to subvert your principles, or to vitiate your practice — — — It is a warfare into which you are brought, when once you enlist under the banners of Christ; and you must expect all manner of conflicts to your dying hour.]

But you must be steadfast in your adherence to him—

[You must be “good soldiers of Jesus Christ,” and never cease to fight till you have obtained the victory. Neither hopes nor fears, neither joys nor sorrows, must be suffered to alienate you from him, or to damp your zeal in his service. True it is that the Lord gives you many great and precious promises, that he will keep you, and that nothing shall ever separate you from his love. But this is not to encourage supineness; but rather to make you more earnest in your application to him for protection and support. With the example of Demas before you, you should never cease to fear, lest you also should “fall from your own steadfastness,” and “be corrupted from the simplicity that is in Christf.” Aware of your danger, you must “fight the good fight of faith,” and “cleave unto the Lord with full purpose of heart.” “You must be faithful unto death, if ever you would obtain the crown of life.”]

Stand fast also in,

  II.      Your dependence on him—

From this also you are in danger of being drawn—

[There is in us a continual proneness to self-confidence and self-dependence. We are ever ready to lean to our own understanding to guide us — — — our own righteousness to justify us — — — our own strength to preserve us — — — It is a great matter to have the soul brought to a simple reliance upon the Lord Jesus Christ for every thing.]

But we must live altogether by faith on Christ—

[He is “Head over all things to his Church,” and has all fulness of blessings treasured up in him for our use. “He is made of God unto us wisdom, and righteousness, and sanctification, and redemption;” and from him must we receive them allh, that in, and by, and for all, His name may be glorified — — —]

Nor must any thing be suffered to weaken,

  III.      Your expectation of his future advent—

To that day there is a particular reference in the preceding context—

We are apt to lose sight of that awful day—

[This is evident, from the remissness and negligence with which the things of eternity are pursued. Could we be dull and slothful with that day before our eyes? — — — Could the allurements or terrors of the world have any influence upon our hearts, if we knew and saw that the Judge was at the door? — — —]

But we must stand continually in a state of preparation for it—

[To wait for Christ’s second coming is the habit of mind to which every believer is brought: and in proportion as it is formed in the mind, is the progress which we have made in the Divine life. We should not give way to sloth, like the foolish Virgins; but have “our loins girt, and our lamps trimmed, and ourselves as those who wait for the coming of their Lord.” We should look forward with a holy longing for that day, as the termination of all our conflicts, and the consummation of all our joys — — — and comfort ourselves with the assured expectation that then we shall be ever with the Lordo. With that period before our eyes, we shall “be diligent to be found of him in peace, without spot and blameless.”]

  Permit me, in CONCLUSION, to urge this matter, after the example of the Apostle in my text — — —

MMCLIX

CHRISTIAN MODERATION

             Phil. 4:5.

Let your moderation be known unto all men. The Lord is at hand.

TO lay the foundation of a sinner’s hope, is the first duty of a minister: but he must proceed to raise the superstructure also, even such a practice as the Gospel is intended ultimately to produce. The Apostle doubtless felt it a privilege to insist on joy in the Lord; “Rejoice in the Lord alway; and again, I say, rejoice:” but he felt no less the importance of inculcating the duty of moderation with respect to all the things of time and sense; since without that it would be impossible for any one to maintain that high exercise of mind which joy in the Lord imports. It is by a conformity to this latter precept, no less than by his obedience to the former, that the true Christian will be distinguished. In fact, this precept enters very deeply into the divine life: and it is only in proportion as its influence is exhibited in our lives, that we have any satisfactory evidence of our conversion to God.

That it may operate effectually on our hearts, let us consider the two parts of which it consists;

  I.      The duty enjoined—

The word which we translate “moderation,” imports such a kind of meekness and gentleness as results from an indifference to the world, and a superiority to all the things of time and sense. Perhaps our language does not contain any word of precisely the same import: but the Apostle’s meaning is sufficiently conveyed by the term that is here used. We should have a calm composed state of mind in reference to all things here below; and maintain a constant “moderation.”

  1.      In our hopes and fears—

[We are apt to magnify the importance of approaching events, and to have our feelings agitated by prospective good or evil, far beyond what they would be by the actual existence of the things foreseen. Good is regarded by us without its manifold circumstances of alloy; and evil without its attendant consolations. In reality, as it is something future that is the mainspring of action to the whole world, so it is by anticipation, rather than by actual experience, that the happiness of mankind is chiefly affected. We say not this in relation to things spiritual and eternal; for in reference to them the very reverse is true: the circumstance of their being future and invisible diminishes, and almost destroys their influence upon the mind: but in reference to things of a temporal nature it is so: upon them our imagination exerts all its energies: it paints them in colours of the liveliest or deepest hue; and draws from them by far the greatest portion of its pleasures or its pains. The man whose ambition is fired by prospects of distinction, the heir who looks forward with uncertainty to the possession of an inheritance, the lover who seeks to be assured of a reciprocity in the object of his affections, what pictures do not these persons draw of happiness, if they shall attain, or of misery, if they shall loses the object of their desire! But such extra-vagant feelings ill become the Christian; his desires should be curbed by a sense of the vanity of all earthly things, and their utter insufficiency to make us happy. He should commit himself, and all that pertains to him, to the disposal of an all-wise Providence: and leave it to God “to give, or to take away,” as he shall see fit; prepared in either case to bless and glorify him for the dispensation. In a word, he should “be without carefulness,” “casting all his care on God who careth for him.” This lesson our blessed Saviour teaches us in his Sermon on the Mount — — — and to have a practical experience of it in our souls is one of the highest attainments of the Christian.]

  2.      In our joys and sorrows—

[Though it is true, that the mass of mankind are chiefly influenced by what is future, yet there are circumstances wherein a few give up themselves altogether to their present emotions. The voluptuary imagines that he cannot drink too deep of the cup of pleasure; and the mourner, that he cannot yield too much to the anguish of his mind. Both are alike deaf to good advice: the one refuses to be counselled; the other, to be comforted. But “moderation” is the frame which best befits the Christian. He is not insensible to the feelings of humanity; nor is he forbidden to rejoice or grieve, according as the one or other of these emotions is suited to his state. But an equableness of mind is that which he should cultivate under all circumstances: he should not suffer himself to be too much elevated or depressed by present things. His joy should be in God: his sorrows should be chiefly called forth by his own short-comings and defects: and he should be so filled with a sense of the infinite importance of things eternal, as to rise superior to all the vanities of this lower world. St. Paul, in a few verses after the text, informs us how he was affected by the changes which he experienced: “I have learned,” says he, “in whatsoever state I am, therewith to be content. I know both how to be abased, and I know how to abound: every-where, and in all things, I am instructed, both to be full and to be hungry, both to abound and to suffer need.” Thus it should be with us also: we should be like men of another world, mere pilgrims and sojourners here; thankful for the accommodations which we meet with on the road; and not cast down, if we find some inconveniences; but mainly intent on our journey to a better country, and studious to improve all present circumstances so as most to advance us in our meetness for the heavenly inheritance.]

  3.      In our spirit and conduct—

[There is in mankind at large, a very undue degree of confidence, both as to the sentiments they embrace, and the line of conduct which they pursue. Every one is ready to fancy himself infallible, and to account all deceived and perverse who differ from Him. Hence arises, in the generality, a vehemence in asserting their own opinions, and an intolerance towards those who differ from them. But this disposition of mind must be studiously avoided by every true Christian. There should be in the whole of our sentiments and demeanour, a diffidence which inclines us to suspect ourselves, and a candour which disposes us to make all due allowance for others. Doubtless it becomes us to be thoroughly persuaded in our own minds, and to act agreeably to that persuasion: but still we should allow to others the same liberty which we claim for ourselves, and be content that others should think and judge for themselves, without desiring to impose upon them any restrictions of our own. How happy would it have been for the Christian world, if such moderation had obtained in the Church, from the period of its first establishment in the apostolic age! But man is a tyrant, and loves to give law to his fellow-men. Few are disposed to distinguish aright between things essential, and things indifferent. If it were said to them that contrarieties may both be right, it would appear a paradox inexplicable. But so it is, and so it is declared by God himself to be, in many things which have most divided men, and called forth against each other their bitterest invectives. The contests about observing days, or eating things offered to idols, how violent they were in the apostolic age! How severely did the weak condemn the strong! and how acrimoniously did the strong despise the weak! yet both the one and the other, so far as they acted to the Lord, were accepted of him, whether they exercised, or forbore to exercise, the liberty which they possessed. The same thing at this moment obtains amongst the various denominations of Christians throughout the world. It were difficult to enumerate them all; yet all are as confident of their own exclusive sentiments and habits, as if they had a special revelation from heaven that they alone were right: and the very idea of an unity of action among them, even in things wherein they are all agreed, is by many reprobated as an unbecoming indifference towards their own peculiar party. But is this the “moderation,” that is productive of meekness, and gentleness, and love? No: it is a spirit most contrary to real Christianity, and most studiously to be shunned by all who would adorn their Christian profession. The true temper to be cultivated, is that of the Apostle Paul, who, “though he was free from all, became the servant of all, that he might gain the more.”]

Such is the duty here enjoined. Let us now consider,

  II.      The argument with which it is enforced—

The nearness of death and judgment is a common argument with the Apostles, in support of their various exhortations: and it is fitly applied on this occasion: for we may well be “moderate,” in relation to all earthly things, when we consider how speedily the Lord is coming,

  1.      To terminate all the things of time and sense—

[Whatever we have here below, it is but of short duration: whether we are visited with comforts or afflictions, they are all both light and momentary, and therefore unworthy of any serious regard. Let any one look back upon his past life, and see how transient have been both his pleasures and his pains: they are all passed away like a dream; and little remains of them but the bare remembrance that they once existed. Shall we then suffer our minds to be so affected with earthly vanities, as if they were to endure for ever? No; we should sit loose to them, not elated by the enjoyment of them, nor depressed by their loss. This is what we are taught by infallible authority: “This I say, brethren,” says the Apostle; “the time is short: it remaineth that both they that have wives, be as though they had none; and they that weep, as though they wept not; and they that rejoice, as though they rejoiced not; and they that buy, as though they possessed not: and they that use this world, as not abusing it: for the fashion of this world passeth away.”]

  2.      To assign to each that portion which his peculiar case requires—

[The end for which God sends to us a diversity of dispensations is, that we may improve them all for the good of our souls. Our improvement of the various talents committed to us will be particularly inquired into, and form the ground of the sentence that shall be passed upon us. To pass that sentence, our Lord is just ready to come: and therefore the only thing which ought materially to affect us should be, not so much the quality of the dispensations, as the improvement that we make of them. Look, for instance, at the Rich Man and Lazarus: how little remains to them of the comforts or sorrows which they experienced on earth! What is the rich man the better for all his sumptuous fare; or the poor man the worse for all his penury and want? But the use which they made of their respective dispensations, that is now the only thing worth a thought. So it will soon be with us: the things which here appeared so important, will have altogether vanished away, and nothing will remain but responsibility for the improvement of them. I say then to all, “Set your affections on things above, and not on things on the earth:” and in the prospect of your Lord’s second advent to judge the world, be moderate in relation to all present things, whether pleasing or afflictive, and let it be your one concern to “be found of him in peace, without spot and blamelessg.” Let your moderation too be so constant and abiding, that it may “be known unto all men.” True it is, that moderation is not of itself calculated to attract notice: it is, in its very nature, unobtrusive and retired. But where it so prevails as to regulate the heart and life, it of necessity diffuses a holy light around us, and serves, by the contrast it exhibits, to gain the admiration of the world. Men gaze and are astonished, when they see we are not under the power of earthly things, as others are: and they are constrained on such occasions to confess the wisdom and excellence of our ways. Thus then let our moderation operate under all circumstances, whether prosperous or adverse: and then shall the efficacy of divine grace be acknowledged, and “God shall be glorified in us.”]

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A DISSUASIVE FROM CAREFULNESS

  Phil. 4:6, 7.

Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God. And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus.

MAN is a prospective creature: he is able to look into futurity; and to give, as it were, a present existence to future things. Indeed, it is from anticipation that his greatest joys and sorrows flow. This faculty of foresight is that which eminently distinguishes him above the rest of the creation. Other creatures equal him in actual enjoyment; but he alone can overleap thousands of intervening years, and derive pleasure or pain from the contemplation of distant events. It is to this faculty that the Scriptures are principally addressed. They set before us the final issue of present things; and declare, that our conduct in this life shall meet with a suitable recompence in the eternal world. Thus, by the hope of good and the fear of evil, they stimulate us to flee from the wrath to come, and to lay hold on eternal life.

But though this power is capable of being turned to such advantage, yet, through the corruption of our hearts, it is too generally abused. Men look only at things visible and temporal, instead of looking also at things invisible and eternal. Moreover, their expectations of future good are generally too sanguine; and their apprehensions of future evil weigh more upon their spirits than the occasion requires. Hence arises in their minds an excessive “carefulness,” which it is the design of Christianity to counteract.

In the words which we have just read, we have,

  I.      A dissuasive from carefulness—

By “carefulness” we are not to understand, attention; for that is absolutely necessary to the discharge of our duties in the world: but we are to understand, anxiety; which, as far as it prevails, argues a state of mind that is injurious to ourselves, and displeasing to God.

The great occasions of anxiety may be reduced to three;

  1.      Some good desired—

[Men, in different situations of life, have their hearts set upon such things, as may possibly be attained by them, and such as they imagine will conduce greatly to their happiness. Some are eagerly pressing forward to the attainment of honour: others are insatiable in their thirst for gain. Some are altogether wrapped up in an idolatrous attachment to a fellow-creature; others are disquieted, like Rachel, and Hannahb, because they are disappointed in the hopes of a family.

But all such anxieties are sinful. We may desire the good things of this life: but our desire must be subordinated to the will of God: and, while we use the proper means of attaining our wishes, we must use them with an entire submission to the disposals of his Providence.]

  2.      Some evil dreaded—

[Evils foreboded, are often more painful than when actually endured. They not unfrequently press with such a weight upon the mind, as to incapacitate men for the exertions, which would serve at least to mitigate their trials, if not altogether to avert them. For instance, men are sometimes so overcome with the apprehensions of a heavy loss, that they are unable to prosecute with attention their proper business, whereby the loss, if sustained, might be in time retrieved. And it is no uncommon thing, to find men sacrificing their honour, their conscience, yea, their very hopes of salvation, in order to avert some impending calamity.

But it would not be thus, if we considered every thing, even “the falling of a sparrow,” as regulated by an all-wise God. We might endeavour with propriety to prevent an evil; but we should never be so intimidated by its approach, as to be driven from our dependence on God, or induced to violate our duty to him.]

  3.      Some trouble felt—

[When trouble is heavy or accumulated, whether it be from disease in our persons, or embarrassment in our circumstances, or the loss of some dear relative, how ready are we to give ourselves up to sorrow, as if our wound were incurable, and our misery irremediable! The instances are not few, wherein men are so overwhelmed by their afflictions, as to have their intellects impaired, and to be reduced to a state of mental derangement. Yea, even worse effects than these are sometimes produced by trouble: for the unhappy sufferers take refuge in suicide; and plunge their souls into hell, to rid themselves of their temporal distresses.

We are not forbidden to give way to grief. The Saviour himself wept at the tomb of his friend. But are there to be no bounds to grief? Should not our sorrow be moderated by the consideration, that the cup is put into our hands by a gracious Father, and that, if drunk in submission to his will, it shall be sanctified to our eternal good? Such excessive “sorrow” is prohibited in the text; and well it may be; since “nothing” can warrant it, and its operation is so injurious.]

While the Apostle thus dissuades us from carefulness, he prescribes,

  II.      An antidote against it—

Prayer is no less our privilege than it is our duty—

[God is ever ready to hear the prayers of his people; and he expects that we should “by prayer and supplication make our requests known to him.” Not that he needs to be informed by us; for “he knoweth our necessities before we ask:” but we ought to specify our wants, in order the more deeply to impress a consciousness of them on our own minds, and to make us duly sensible of our dependence on him, and of our obligation to him when our prayers are answered. On all occasions we should have recourse to prayer: “In every thing we should make our requests to God;” in doubt, for direction, (for he will direct our paths); in difficulties, for succour, (for he will give grace sufficient for use); and in wants, for supply, (for he has engaged that we shall want no manner of thing that is good). Nothing is so great but that he is ready to bestow it; nothing is so small, but that we need to ask it at his hands.

But, together with our prayers, we should always offer also thanksgivings. Our troubles are always mixed with mercies, for which we should pay unto our God a tribute of praise. A living man can have no cause to complain. While we are out of hell, our troubles must be infinitely less than our deserts. We should therefore approach our God with gratitude for mercies received, and with a dependence on him for those we stand in need of,]

This would be an effectual antidote for excessive carefulness—

[If we commune only with a fellow-creature, we find some relief: but if we go to our God, he will enable us to leave ourselves to his gracious disposal, and to “cast our burthen upon him.” Our desires will be weakened by a submission to his will; our fears be allayed by a view of his providence; and our troubles be mitigated by the consolations of his Spirit.]

This part of our subject is more fully opened by,

  III.      A special commendation of this antidote—

By carefulness “our heart and mind” is overwhelmed—

[We have before noticed the depression of spirit which results from excessive carefulness: and there is but too much reason to believe, that many really die of a broken heart. But where the effect produced by troubles is not so great, yet the mind is dissipated by them; and the thoughts are distracted, so that we cannot exercise them upon other objects, or even fix them in prayer before God.]

But by means of prayer, our hearts and minds shall be kept in peace—

[None but those who have experienced it, can conceive what peace flows into the soul, when we are enabled to commit our ways to God. The heart that was agitated, becomes serene; and the thoughts that were distracted, become composed: yea, an inexpressible sweetness pervades the whole man, and turns his sorrows into an occasion of joy. “The peace of God,” thus infused into the soul, “keeps,” as in a garrisoni, both “the heart and mind;” so that if trouble seek to invade us, it can make no impression: not all the good that can be desired, nor all the evil that can be dreaded, nor all the trouble that can be felt, will be able to turn us from our God, or to retard our progress towards heaven.

This blessing comes to us “through Christ Jesus.” It is for his sake that our prayers are accepted: it is through him that peace is communicated to us in answer to them: and it is through his agency upon our souls, that this peace becomes a defence against the incursions of care. In short, from Christ Jesus this antidote derives its efficacy; and through him it shall be effectual for the ends for which it is recommended in the text.]

  We cannot conclude without OBSERVING,

  1.      How does religion contribute to men’s present happiness!

[Perhaps “carefulness” is a source of more trouble than all other thing’s together. Yet this is taken away, in proportion as we devote ourselves to God. It is true, religion brings with it, if we may so speak, its peculiar sorrows: (not that they spring from religion, but from sin: yet in our fallen state, they certainly are attendant on the exercise of religion.) But godly sorrow is salutary, while “the sorrow of the world worketh death.” And, it we live nigh to God in prayer and praise, we shall be freed from the disquietudes which harass and distress the whole world beside; and shall dwell as in a haven of peace, while others are tossed to and fro, and are “at their wit’s end,” upon tempestuous billows. “Commit thy works unto the Lord,” says Solomon, “and thy thoughts (not thy ways only, but thy thoughts, the most fluctuating and ungovernable of all things) shall be established.”]

  2.      What enemies to themselves are they, who live in the neglect of prayer!

[If men desired no more than present happiness, they ought to be constant at a throne of grace; since it is there alone that they can get rid of their burthens, or obtain peace unto their souls. But the joys and sorrows of men are not confined to this life: they follow us into the eternal world, and abide with us for ever: and that which is the appointed mean of present blessings, is also the only possible mean of everlasting happiness. The burthen of guilt which lies upon us, can never be removed, but by prayer. Peace with God can never be obtained, but by prayer. And they who will not pray, voluntarily bind their own sins upon them, and reject the proffered mercies of their God, Think, ye prayerless people, how your conduct will appear to you at the day of judgment: “Had I prayed, my sins had been forgiven: had I prayed, I had now been happy beyond all the powers of language to express: but the time is past: prayer will not avail me now: my weeping will be fruitless; my wailing irremediable; my gnashing of teeth eternal.”

O that we might all awake from our slumbers! O that we might “arise, and call upon our God!” Then should we understand the efficacy of prayer, and experience its benefits both in time and in eternity.]

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THE EXTENT OF A CHRISTIAN’S DUTY

  Phil. 4:8.

Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things.

THE scope and tendency of Christianity is to ennoble the mind of man, and to restore him to his primitive dignity. If we could frame to ourselves a just idea of what Adam was, when he came out of his Maker’s hands, we should see exactly the spirit and conduct to which we are to be reduced by the Gospel. The doctrines of our holy religion, excellent as they are, are of no value any further than they produce this blessed effect. They point out the way in which this change is to be wrought, and supply the only motives that can operate upon us with sufficient weight. In this view they are invariably proposed by the inspired writers, who, having stated them in their epistles, always call our attention to the practical improvement of them.

In the exhortation before us we may notice,

  I.      The extent of a Christian’s duty—

We are at no loss to arrange the particular duties that are here enjoined, since the Apostle himself distributes them into classes:

  1.      Things “virtuous”—

[Among these “truth” is the first in nature and importance; since, without it, all the bands of society would be dissolved: there would be no such thing as confidence between man and man. Of such consequence is this esteemed in the world, that no virtues, however eminent, can supply the want of it, or render a man respectable, that is regardless of it. And so necessary is it in the eyes of God, that he will banish from him with abhorrence all who wilfully violate its dictates, and admit those only to his presence whose adherence to it is strict and uniformb. This therefore is in the first place to be rigidly adhered to, especially by those who are members of Christ’s mystical body. It is not indeed necessary, nor would it be proper, on every occasion, to declare all we know: but we must on no account affirm, or insinuate, what is contrary to truth, either with a view to set off or to exculpate ourselves, or for the purpose of criminating or exalting another. Every species and degree of falsehood should be scrupulously avoided; and every word we utter should bear the stamp of simplicity and godly sincerity.

Next to this, and inseparably connected with it, is “justice” A Christian is to know but one rule of conduct: he is, in all his intercourse with men, to do as he would be done unto; that is, to act towards others, as he, in a change of circumstances, would think it right for them to act towards him. To be guilty of fraud in a way of traffic, or in withholding just debts, or in evading taxes, or putting off base coin, or in any other way whatever, is as inconsistent with the Christian character as adultery or murder. Whatever specious pretexts an ungodly world have invented for the justifying of fraud, no one of us approves of it when it is exercised towards himself; nor will God ever approve of it, however men may extenuate or excuse it: his word to every one of us is, “That which is altogether just shalt thou follow, that thou mayest live.” And “he knoweth how to reserve the unjust unto the day of judgment to be punishede.”

Besides these virtues which have respect to our words and actions, there is one that extends to our very thoughts, and that is no less necessary to be cultivated by us than either of the foregoing, namely, “purity” None are so ignorant as not to know, that they ought to restrain their passions, and have them in subjection. But it is not sufficient for a Christian to refrain from open acts of uncleanness; he must learn to mortify his inward desires: he is to “keep his vessel in sanctification and honour; not in the lusts of concupiscence, like those who know not God.” He is the temple of the Holy Ghost, and is therefore bound to harbour no thought that may defile that temple, no desire that may grieve his Divine inhabitantsg. In all his words, and looks, and thoughts, he should “be pure as God is pure, and holy as God is holy.”]

  2.      Things “praise-worthy”—

[The fore-mentioned duties are so essential to the Christian character, that any considerable and habitual violation of them is utterly inconsistent with it. There are other duties equally necessary to be observed, but which, from the weakness of our nature, and the imperfection of our attainments, admit of greater deviations without impeaching our sincerity before God.

Amongst these, the things which are “honest,” that is, grave, venerable, decorous, first demand our attention. A Christian should consider what becomes his age and station as a man, and his character as a disciple of Christ. It is disgusting, when people professing godliness, whether men or women, are vying with an ungodly world in dress, and show, and vain parade; in a levity of conduct; in a fondness for vain amusements. There is a gravity that befits the “man of God,” who has engaged to walk in his Redeemer’s steps. Not that he need to banish mirth, if it be innocent in its nature, and moderate in its degree: nor need the person of opulence to accommodate himself to the habits of a peasant in his style of living: but there is a moderation that he should carefully observe, a limit suited to his character, a bound which he should in no wise transgress.

Whatever things are “lovely,” are also highly deserving the Christian’s regard. There is a courtesy, a meekness, a gentleness, an affability, a modesty, in a word, an urbanity of manners, which is exceeding amiable, and which conciliates the esteem of all who behold it; this, in opposition to rudeness, and an inattention to the feelings of others, should be cultivated by all. A readiness also to sympathise with others in their distress, and to condescend to the meanest offices for their comfort and relief, and a delight in performing all the offices of love, how lovely does this appear, how worthy the pursuit of all that would honour God! To this also may be added a candour in judging, a patience in enduring, a tenderness in forgiving, a liberality in bestowing; an assemblage of such graces as these is the brightest ornament of a child of God; and, as we all admire them when exemplified in others, we should make it our daily study to illustrate them in our own conduct.

Further still, there are many things that are “of good report,” in which also it should be our ambition to excel. A noble disinterestedness of mind, that rises superior to all selfish considerations, and consults the public good, is an attainment which the heathens themselves accounted most truly honourable. With this we may rank a nobleness in the ends which we seek to accomplish, a wisdom in the means whereby we labour to effect our purpose, a discretion in the manner of employing those means, a due consideration of all circumstances of time and place, a willingness to yield in things indifferent, and a firmness in maintaining what we consider to be right and necessary; a happy combination of these will not fail to exalt a character in the eyes of men, and to procure us respect from those who know how to appreciate such rare endowments. These therefore, with whatever else ensures to men a reputation for magnanimity, or goodness of heart, (provided it be good and proper in itself) we should pursue with ardour, and practise with constancy.]

Passing over many other excellencies, such as diligence, contentment, friendship, gratitude, with numberless others to which the Christian’s duty extends, let us proceed to notice,

  II.      The importance of it—

The manner in which the Apostle inculcates these things, very strongly marks his sense, at least, of their importance. His distinct enumeration of so many things, his comprehending of them all a second time under the extensive description of things virtuous and laudable; and lastly, the energetic manner in which he recommends them to our attention and regard, all prove, that he was extremely solicitous to impress our minds with a sense of our duty, and to secure to his exhortation the attention it deserves.

Let us then consider how important the observance of our duty in these respects is,

  1.      To ourselves—

[We have no better test of our sincerity before God than this. Our having embraced new tenets, however just those tenets may be, will not prove that our hearts are right with God: nor will an outward reformation of our conduct suffice to establish our pretensions to true conversion; there must be an uniformity and consistency in our endeavours to serve God: there must be no virtues so small, as to seem unworthy of our attention, or so great, as to discourage us in the pursuit of them. We must never think we have attained any thing, as long as there remains any thing which we have not attained.

There is nothing that can more conduce to our present happiness than this. Self-government, next to the immediate enjoyment of the Divine presence, is the sublimest source of happiness in this world. Let any thing that comes under the description before mentioned, be considered in all its bearings and effects, and it will be found highly conducive to the comfort of our own minds, and to the happiness of all around us. Abstracted from the consideration of any future recompence, “the work of righteousness is peace, and the effect of rightousness is quietness and assurance for ever.”

Moreover it tends to increase in our souls a meetness for heaven. By virtuous actions we attain virtuous habits; and by virtuous habits a conformity to God’s image: and our conformity to God in holiness is that which alone constitutes our meetness for glory. Should we not therefore be endeavouring daily to get every lineament of the Divine image engraven on our souls? Should not the hope of growing up into Christ’s likeness be an incentive to continual and increased exertions in the way of duty? Need we, or can we have, any greater stimulus than this?]

  2.      To the Church—

[By this alone can we silence the objections of her adversaries. In every age the adversaries have vented their calumnies against the Church, as though all her members were hypocrites, and their seeming piety were a cloak, for some hidden abominations. They have also represented her doctrines as visionary and enthusiastic, yea, as calculated to subvert the foundations of morality, and to open the floodgates of licentiousness. But when they see a holy and consistent conduct, the joint effect of piety and wisdom, they are constrained to shut their mouths, and to confess that God is with us of a truth.

By this also do all her members contribute greatly to their mutual edification and endearment. It is with Christ’s mystical body as it is with our natural bodies: when every member performs its proper office, and supplies its proper nutriment, all the parts are kept in activity and vigour, and the whole is confirmed and strengthened. Let any of the graces before mentioned be neglected, and disunion will proportionably ensue. Moreover, those members that are most defective in their duty, will most discover a consequent languor and decay. Whereas, the members that are indefatigable in the exercise of these graces, will “make their profiting to appear,” and be enabled to withstand the assaults of all their enemies. The former will be a source of trouble and disquietude to the Church; the latter, of harmony and peace.]

  3.      To the world around us—

[There is nothing else so likely to fix conviction on the minds of sinners. The ungodly world will not learn religion from the Bible; nor will listen to it as enforced in the discourses of God’s faithful ministers. But they cannot shut their eyes against the light of a holy life. St. Paul’s epistles are known and read of few: but godly men are “the epistles of Christ, known and read of all men:” and many who would not regard the written word, have been won by their godly conversationq.

On the other hand, there is nothing that hardens sinners so much as an inconsistent conduct in the professors of religion. If a saint fall through temptation, or a hypocrite discover his hypocrisy; instantly the world cry out, “There, there, so would we have it.” Nor are they satisfied with condemning the individual offenders; they immediately reflect on the whole body of Christians, as hypocrites alike: yea, and blaspheme that adorable Saviour whose religion they profess. Thus do they confirm their prejudices against the truth, and justify themselves in their rejection of the Gospel. If then the rescuing of our fellow-creatures from perdition, or the contributing to involve them in it, be so connected with our conduct, of what importance must it be so to demean ourselves, that we may adorn our holy profession, and recommend the Gospel to their favourable acceptance!]

  APPLICATION—

[“Think then upon these things.” Think of their nature, that you may be apprised of their extent: think of their obligation, that you may be aware of their importance: think of their difficulty, that you may obtain help from your God: think of their excellency, that you may be stirred up to abound in them: and think of their complicated effects on the world around you, that you may make your light to shine before men, and that others, beholding it, may glorify your Father that is in heaven.]

MMCLXII

PAUL AN EXAMPLE FOR US

  Phil. 4:9.

Those things, which ye have both learned, and received, and heard, and. seen in me, do: and the God of peace shall be with you.

NO man was ever move averse to boasting than the Apostle Paul: and, when compelled to declare what God had done in him or by him, he appeared to himself “a fool,” for uttering it; though he was conscious that he acted, not from choice, but from absolute and indispensable necessity. But, in truth, what might be called boasting in an uninspired man, was not deserving of that name in him; because he knew that he had been raised up by God, to be an instructor to mankind, both in his doctrines and example. Hence he not only affirmed, that “his word was the word, not of man, but of God;” but exhorted men to “be followers and imitators of himb,” “even as he was of Christ.” In the chapter preceding our text, he speaks strongly to this effect: “Brethren, be followers together of me, and mark them who walk so, as ye have us for an ensample.” Nor did he confine his exhortation to a reception of his doctrines merely: he suggested

the same in reference to his conduct also. He was a great advocate for practical religion; and urged on his Philippian converts a diligent attention to “every thing which was true, and honest, and just, and pure, and lovely, and of good report:” and then, in reference both to his precepts and example, he added, “Those things which ye have both learned and received, and heard and seen in me, do; and the God of peace shall be with you.”

To enforce this exhortation, I will set before you,

  I.      The lessons he has taught us—

Of course, I can speak of these but in a very general and superficial way. Your time would not suffice for a full consideration of them; nor does my present subject require more than a brief notice of what he inculcated as due,

  1.      To God—

[It was not “a divided heart” that he called on men to offer to their God and Saviour: he taught them to surrender up themselves as living sacrifices to him; and to be as entirely devoted to him, as a victim is when offered upon the altar. As for our own ease, pleasure, interest, he would not have us consult them for a moment, in comparison of, and still less in opposition to, the will of God: “No man,” says he, “liveth to himself, and no man dieth to himself: for, whether we live, we live unto the Lord; and whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lord’s: for to this end Christ both died, and rose, and revived, that he might be the Lord both of the dead and living.” And this duty he binds upon us by the strongest of all obligations, even that of redeeming love, which it were most criminal to resist: “Ye are not your own: ye are bought with a price: therefore glorify God with your body and your spirit, which are God’s.” He would have the whole spirit, soul, and body, sanctified unto the Lordh.”]

  2.      To man—

[This duty, also, is co-extensive with the former, only in subordination to God, and with a view to his glory. There is nothing which we are not to do for man, nor any thing which we are not willingly to suffer for him, if only we may be instrumental to the promoting of his spiritual and eternal welfare. And the Apostle inculcates this with the same precision and force as the former: “Look not every man on his own things, but every man also on the things of others.” (We are to forget self, with a view to his benefit, as much as we are with a view to God’s glory.) “Let this mind be in you, which was also in Christ Jesus; who, being in the form of God, thought it not robbery to be equal with God; but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of man: and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.” Did our blessed Lord, who was God equal with the Father, empty himself of all his glory, and suffer the most excruciating torments, for the salvation of men? There is nothing, then, which we also should not be ready either to do or suffer for the welfare of their souls.

It may however be asked, What are we to do, if they become our enemies, and seek to destroy us? I answer, Contend with them: if they will fight, so do ye fight: and the more they exert themselves, the greater let your efforts be also. Only remember, that your weapon must not be like theirs: They fight with evil; but you must have no weapon but good. Nor must you ever yield to them; but to your latest hour, and with your latest breath, you must keep up the conflict, even as the first martyr Stephen did. This is St. Paul’s own direction, “Be not overcome of evil; but overcome evil with good.”]

Such are the duties which St. Paul inculcates: and this view of them will lead us to notice,

  II.      The example he has set us—

As, in his Epistle to Timothy, St. Paul says, “Thou hast fully known my doctrine, and manner of life;” so he here refers the Philippians, first, to what they had “learned and received from him;” and then, to what they had “heard and seen in him.”

  1.      What, then, were his principles?

[They were precisely and practically such as he had inculcated on others. Did he enjoin on others to be dead to the world, and to self? Hear what he declares to have been his own experience; “I am crucified with Christ: nevertheless I live: yet not I, but Christ liveth in me; and the life which I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me.” Yea, so entirely was he under the constrained sense of redeeming love, that he shuddered at the very thought of glorying in any thing but the cross of Christ,” and more especially because, “through the influence of that, the whole world was crucified unto him, as he also was unto the world.”]

  2.      With these his whole life was in perfect unison—

[Nothing could abate his zeal for God. Not all the trials which human nature is capable of sustaining could move him in the least: he counted not life itself dear to him, if he were called to sacrifice it for righteousness’ sake: on the contrary, he was ready to suffer bonds, or death, at any time, and in any way, for the honour of his Lord and Saviour Jesus Christ. Nor were there any bounds to his love to man. He panted for the salvation of all men, and especially of those who were “his brethren according to the flesh:” and, when he could not prevail on them to embrace the Gospel which he offered to them, he called God to witness what grief their obduracy occasioned him: “I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost, that I have great heaviness, and continual sorrow in my heart, for my brethren’s sake.” Still more, for the prosperity of his converts he was so anxious, that his whole soul was, as it were, wrapt up in them: “Now I live, if ye stand fast in the Lord.” And so far was he from regretting any thing that he suffered for their sake, that he accounted such sufferings his privilege, his honour, his happiness: “If,” says he, “I be offered upon the sacrifice and service of your faith, I joy and rejoice with you all: for the same cause do ye also joy and rejoice with me.”]

And, now, who can doubt,

  III.      The blessedness of taking him for our model?

Doubtless here is a high standard for us to aim at: but no lower standard can possibly be admitted. What, if we cannot attain to the eminence of St. Paul? we should not willingly rest in any thing short of it; or, if we had even attained to it, we should, like him, press forward for still higher attainments, that, if possible, we might be “pure as Christ himself was pure,” and “perfect even as our Father who is in heaven is perfect.” And to this we are encouraged by St. Paul, who says, “Those things which ye have learned and received, and heard and seen in me, do; and the God of peace shall be with you.” Now, it is certainly true, that if we aspire thus after universal holiness, God will be with us,

  1.      In a way of special manifestation—

[He assumes the endearing name of “the God of peace,” as he does elsewhere of “the God of love and peace:” and under this character will he reveal himself to his obedient people. Yes, “great peace shall they have who love his law,” “a perfect peace,” “a peace that passeth all understanding.” What terms would suffice to give any adequate idea of “the love of God shed abroad in the heart,” and of “the light of his reconciled countenance lifted up upon the soul?” You would in vain attempt to convey to a person who had all his days been immured in a dark dungeon, a just conception of the splendour and influence of the meridian sun: how then can the feeble language of mortality describe the action of Almighty God upon the soul, which he deigns to visit with his more immediate presence? Suffice it however to say, that such visits are realized in the souls of God’s faithful people; and that “both the Father and the Son will come down to them, and dwell in them, and make their abode with them,” and turn their very souls into the sanctuary of the Most High.]

  2.      In a way of effectual support—

[Persons who resemble the Apostle Paul in their spirit and conduct will be sure to resemble him, in some degree at least, in his trials and afflictions. It is not possible but that those who love darkness rather than light, should hate such lights as these. In truth the more bright a man’s light shines before an ungodly world, the more must he expect to be hated, reviled, and persecuted, even as our incarnate God himself was, during the time of his sojourning on earth: for “the servant cannot be above his Lord:” and “if they called the Master of the house of Beelzebub, much more will they those of his household.” But, need the godly indulge any fears on that account? No; for “greater is be He that is in them, than he that is in the worldx.” Men may assault you with all their might: but it may be confidently asked, “Who is he that shall harm you, if ye be followers of that which is good?” Men may keep all human aid from you: but who can intercept the visits of your God? Hear his own express promise, given for your encouragement and support: “Fear thou not, for I am with thee; be not dismayed; for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of my righteousness.” And then, lest a sense of your own weakness, and of the overbearing power of your enemies, should discourage you, he adds, “Fear not, thou worm Jacob: I will make thee a new sharp threshing instrument, having teeth; and thou shalt thresh the mountains.” Yes truly, “if God be for you, who can be against youa?”]

  3.      In a way of complete and everlasting fruition—

[“Whom God loveth, he loveth to the end:” and if he be with us as a God of peace in this world, he will be with us under the same endearing character to all eternity. What he said to Abraham personally, he says to all the children of Abraham: “Fear not; I am thy shield, and thy exceeding great reward.” The present state of the Church, with all her privileges and blessings, is only a prelude to, and a preparation for, a state of far higher blessedness; as St. John expressly informs us: “I, John, saw the holy city, New Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. And I heard a great voice out of heaven, saying, Behold, the Tabernacle of God is with men; and he will dwell with them, and they shall be his people; and God himself shall be with them, and be their God.” “Then will all trials, of whatever kind, have passed away,” and their bliss be absolutely perfect: “the sun itself shall be no more their light by day, neither for brightness shall the moon give light unto them; but the Lord himself shall be to them an everlasting light, and their God their glory.”]

  ADDRESS—

  1.      The lukewarm Christian—

[How unlike art thou to the Apostle Paul! Should not this very circumstance make thee tremble for thy state? How couldest thou venture, even in the most qualified manner, to address those who have witnessed thy life and conversation in terms resembling those which St. Paul used in my text? Thou hast not the divine presence even with thine own soul. Thou knowest not what it is to have God with thee as “a God of peace;” manifesting himself to thee, and filling thee with his consolations. If thou wert to address any as the Apostle did, thine own conscience would remonstrate with thee, as a deceiver, and an enemy both to God and man. So far from God approving of thy state, he speaks of it in such terms of abhorrence as modern delicacy almost forbids one to repeat. I pray you, brethren, rest not in a state so fatal to yourselves, and so injurious to all around you. The very circumstance of your having some little regard for God, is that which is most likely to deceive yourselves and all around you. Awake, I pray you, from your delusion, lest you perish under the accumulated guilt of dishonouring God more than any professedly ungodly men can do; and of betraying, to their eternal ruin, multitudes, who fix on you for their standard and example.]

  2.      Those who desire to approve themselves truly unto God—

[Fix your standard high: take the Holy Scriptures for your guide; and the Apostle Paul as second only to Christ himself for your example. Be not afraid of being “righteous overmuch,” provided only that you are righteous in a proper manner. You can never love God too much: nor can you ever love man too much, provided you love him in subserviency to God. Methinks you may advance far beyond what you have already attained, before you will equal the Apostle Paul: and if at this moment you even equalled him, you would still be far from having already attained the perfection at which you should aim. Study then his character; mark it in its sublimest traits; and follow it in the whole of your life and conversation. Let his principles be yours; his spirit yours; his conduct yours. This is the way to honour God, and to be happy in your own souls: and “if you do these things, you shall never fall, but shall have an entrance ministered unto you abundantly into the kingdom of our Lord and Saviour Jesus Christ.”]

MMCLXIII

CONTENTMENT

  Phil. 4:11, 12.

I have learned, in whatsoever slate I am, therewith to be content. I know both how to be abased, and I know how to abound: every where and in all things I am instructed, both to be full and to be hungry, both to abound and to suffer need.

ST. PAUL was by no means addicted to boasting. But there were occasions whereon it was necessary for him to declare the secret workings of his heart, in order that he might prevent a misinterpretation of his words, or a misapprehension of his designs. He commends the Philippians for the care which they had taken of him, and the kind attention they had shewn him, during his imprisonment at Rome, But, fearful lest he should be understood as complaining of his necessities when immured in a prison, or as wishing, on his own account, a continuance of their attentions, he tells them, that “he had learned, in whatsoever state he was, therewith to be content:” and, in the fulness of his heart, he expatiates upon this idea, as though he would recommend to all persons, in this respect, to follow his example.

Let me, then,

  I.      State to you the experience of St. Paul—

In unfolding it, I would entreat you particularly to notice,

  1.      The invaluable lesson he had learned—

[Greatly diversified had been his states; but “in all, he had learned to be content.” The word which we translate “content” comprehends much more than a mere quiescent state of mind. The term “self-sufficient,” if it did not convey to an English reader a wrong idea, would more exactly express the import of the original. The Apostle had within himself that which was abundantly sufficient for him, even though he should be reduced to the utmost possible state of destitution, so far as related to the things of this life. He was possessed of all that man could desire: he had God as his Father, Christ as his Saviour, the Holy Spirit as his Comforter, and heaven as his home. What could he want more? What could he desire, that could add to this? or what could he lose, that could detract from this? This which he had within him was altogether out of the reach of men or devils. The Holy Spirit was within him “a well of water, springing up into everlasting life;” so that he enjoyed the utmost composure of mind, assured that nothing could impoverish him, nothing hurt him, nothing disturb the tranquillity that he enjoyed.]

  2.      The vast proficiency he had attained in it—

[At some seasons, he abounded with all that even a carnal mind could wish: but at other seasons he was exposed to as heavy trials as humanity could well sustain. “He was in labours more abundant than any of the Apostles, in stripes above measure, in prisons more frequent, in deaths oft. Of the Jews, five times received he forty stripes save one; thrice was he beaten with rods; once was he stoned; thrice he suffered shipwreck; a night and a day he was in the deep; in journeyings often, in perils of waters, in perils of robbers, in perils by his own countrymen, in perils by the heathen, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren; in weariness and painfulness, in watchings often, in. hunger and thirst, in fastings often, in cold and nakedness; besides those things that are without, that which came upon him daily, the care of all the Churches.” Now all this, I think, may be said to have put his principle to a severe trial. And did he still preserve his equanimity? still feel contentment under all? Yes, under all. “Nothing could move him.” The internal support he felt, from a consciousness that he was under the Divine care, and executing the Divine will, and advancing the Divine glory, upheld him under all circumstances, and far more than counterbalanced all his sufferings. In all this he was “instructed,” or, as the word means, initiated, as into a deep mystery. It was from an insight into the mystery of the Gospel that he gained this extraordinary and invaluable grace. From this mystery he acquired the knowledge of God as reconciled to him in Christ Jesus, and as engaged for him to supply his every want both in time and eternity. No other instruction could ever have produced such effects: but the knowledge of this mystery was quite adequate to the occasion, and perfectly sufficient to form his soul to these high attainments. “He was thus crucified to the world by the cross of Christ.”]

Having traced the Apostle’s experience, let me,

  II.      Commend it to your imitation—

What an enviable state was his! Let me recommend it you,

  1.      As a reasonable state—

[This perfect contentment with our every lot is reasonable, irrespective of all the great mysteries of the Gospel. For, what would our condition have long since been, if God had dealt with us according to our deserts? We should “not have had so much as a drop of water to cool our tongues.” Who can reflect one moment upon this, and repine at any lot which he may receive on this side the grave? What! “a living man complain! a man for the punishment of his sins!” especially when he considers what an infinitely worse portion he merits, and from which there could never be, as now there may, a deliverance, with a transition to the realms of bliss! But, I suppose you to have been admitted into the school of Christ. I suppose you to be a partaker of his salvation. Tell me then—possessing, as you do, the unsearchable riches of Christ, and looking forward, as you do, to the speedy and everlasting enjoyment of all the glory of heaven—does it become you to regard as of any great importance the things of time and sense? See the Apostle in prison, his feet fast in the stocks, and his back torn with scourges; and yet his soul so full of joy, that he is singing praises to God at midnight: and will yon not be ashamed to complain of your minor sorrows? Or rather, see the Son of God himself, impoverishing himself to enrich you, and welcoming death itself in order to advance you to everlasting life: see him, I say, enduring to the end; When, if it had pleased him, more than twelve legions of angels would have come to rescue him from His sufferings; and will you complain of any thing which you may suffer for him? Me thinks you feel, every one of you, that the most perfect contentment is that which becomes you under every state, to which, by any possibility, you may be reduced.]

  2.      As a blessed state—

[The corporeal pain which men endure in this life is nothing in comparison of the mental. Let the spirit of a man be at ease, and it will enable him to bear any bodily infirmity whatever. On the other hand, no accumulation of wealth or honour or sensual gratifications can sustain a man whose heart and spirit are oppressed. Suppose two angels sent from heaven to execute for a season two different offices on earth; the one to rule a kingdom, the other to sweep the streets: would they not be equally happy, in doing the work assigned them? Let their places then be changed: would the one be inordinately pleased with his elevation, or the other be unduly grieved at his depression? Assuredly not. In whichever state they were, they should remember “whose they were, and whom they were serving,” and what blessedness awaited them the very instant they had performed their destined work; and, possessed of this sufficiency within, they would be unmoved by any thing without, and would have in perfection the grace described in my text. Thus, in proportion as we are initiated into the great mystery of the Gospel, will this equanimity prevail in us; and under all circumstances will “our souls be kept in perfect peace.” A manner, knowing the soundness of his vessel, and the skill of him who is at the helm, does not tremble at the gale which is sent to bear him to his destined home. No; he spreads his sails, and, though tossed upon the waves, anticipates with joy the issue of his voyage, and the rest which he will attain in the bosom of his friends. This blessedness, then, will attend you, my brethren, if once you learn the sublime lesson which is here taught you in my text. You shall find, indeed, that “godliness with contentment is great gain.”]

  3.      As an honourable state—

[Who does not see how greatly the Gospel is honoured, in producing such an experience as this? Yea, and God himself too is honoured by it, in that such is the fruit which invariably proceeds from the Gospel of his dear Son. In this state, man is assimilated to God himself. Behold our incarnate God! Behold him on Mount Tabor in his transfiguration, or in his triumphant entry into Jerusalem amidst the hosannahs of the populace, and you find in him no undue elation of mind: or view him in the garden of Gethsemane, or in the hall of Pilate, or when suspended on the cross, you see in him no undue depression. He drank with composure the cup which God had put into his hands; saying, “Not my will, but thine be done.” Religion does not divest men of the feelings of humanity; but moderates, directs, and perfects them. It leaves us at liberty to deprecate sufferings, provided we do it in submission to the Divine will: but, at the same time, it so elevates us above them, as to render them incapable of diverting us from the service of our God, or of retarding us in our progress heaven-ward. Philosophical principles have effected much to compose the minds of sufferers: but it is the Gospel alone which gives effectual power so to rise above the things of time and sense, as to possess, under all circumstances, the contentment spoken of in our text.]

  But you will naturally ASK. How am I to “learn” this lesson? I ANSWER,

  1.      Apply to God for the influences of his Holy Spirit—

[It is, as I have said, the knowledge of Christ crucified, and that alone, that can ever fill the soul and render it superior to all earthly things. But who can give you that knowledge? It is the office of “the Holy Spirit to take of the things of Christ, and to reveal them unto us.” None but he call “open the eyes of our understanding:” none but he can “guide us into all truth:” nor can any but he renew our souls after the Divine image — — — Pray then to God for the gift of his Holy Spirit: and, if you yourselves would not mock your child with giving him a stone when he asked for bread, much less will God mock you, by refusing to impart to you this gift, in which all good things for time and for eternity are contained.]

  2.      Contemplate the fulness which is treasured up for you in Christ Jesus—

[“It has pleased the Father, that in Christ should all fulness dwell:” and for you is it treasured there, that “you may receive out of it” according to your necessities. Hence then, if you have believed in Christ, you are authorized to say, “All things are mine, since I am Christ’s.” And if all things are yours, whether “things present, or things to come,” what can you lack? or what ground can you have for discontent? Only get clear views of Christ as your righteousness and strength, and you will be at no loss for the attainment which your soul desires — — —]

  3.      Survey the glory that is reserved for you in heaven—

[What does it matter to a traveller, if his accommodations, where he stops but a few minutes, be not exactly such as he could wish? Can they carry me forward to my destined home? will be his main inquiry: and if he find that he can attain his wishes in this respect, he will not lay to heart the little inconveniences which he is to sustain for so short a time. The comforts which he shall enjoy at home occupy his mind; and the very discomforts of the way endear to him the end, and make him look forward to it with augmented zest. Let it then be thus with you, my brethren: ye are only pilgrims and sojourners here: and, if you dwell with blessed anticipations on your eternal rest, you will become indifferent to the accommodations of the way; and, according to the grace given to you, will be enabled to say, “I have learned, in whatsoever state I am, therewith to be content.”]

MMCLXIV

EXTENT AND SOURCE OF THE CHRISTIAN’S POWER

             Phil. 4:13.

I can do all things through Christ which strengtheneth me.

THERE are in the sacred writings many various, and apparently opposite, representations of the Christian’s state: he is mournful, yet happy; sinful, yet holy; weak, yet possessed of a derived omnipotence. These paradoxes are incomprehensible to the world at large: but the solution of them is easy to those who know what man is by nature, and what he is by grace, and what are the effects which flow from the contrary and contending principles of flesh and spirit. Nothing can be more incredible, at first sight, than the assertion in the former part of our text: but, when qualified and explained by the latter part, it is both credible and certain: yea, it presents to our minds a most encouraging and consoling truth.

In elucidating this passage, we shall shew,

  I.      The extent of a Christian’s power—

Using only such a latitude of expression as is common in the Holy Scriptures, we may say concerning every true Christian, that he can,

  1.      Endure all trials—

[In following his Divine Master, he may be called to suffer reproaches, privations, torments, and death itself. But “none of these can move him.” When his heart is right with God, he can “rejoice that he is counted worthy to suffer shame for his Redeemer’s sake:” he can “suffer the loss of all things, and yet count them but dungb;” under extreme torture, he can refuse to accept deliverance, in the prospect of “a better resurrection:” he can say, “I am ready to die for the Lord’s saked;” and when presented at the stake as a sacrifice to be slain, he can look upon his sufferings as a matter of self-congratulation and exceeding joy.]

  2.      Mortify all lusts—

[Great are his inward corruptions; and many are the temptations to call them forth: but he is enabled to mortify and subdue them. “The lust of the flesh, the lust of the eye, and the pride of life,” are very fascinating: but “the grace of God, which has brought salvation to his soul, has taught him to deny them all, and to live righteously, soberly, and godly in this present world.” “By the great and precious promises of the Gospel, he is made a partaker of the Divine natureh,” and is stirred up to “cleanse himself from all filthiness, both of flesh and spirit, and to perfect holiness in the fear of God.”]

  3.      Fulfil all duties—

[Every different situation brings with it some correspondent duties: prosperity demands humility and vigilance; adversity calls for patience and contentment. Now the Christian is “like a tree that is planted by the rivers of water, and bringeth forth its fruits in its season.” It is to this change of circumstances that the Apostle more immediately refers in the text: “I have learned,” says he, “in whatsoever state I am, therewith to be content. I know both how to be abased, and I know how to abound: everywhere, and in all things, I am instructed, both to be full, and to be hungry; both to abound, and to suffer need. I can do all things.” The Christian knows that all his duties are summed up in love to God, and love to man: he is assured, that no changes in his condition can for one moment relax his obligation to approve himself to God in the execution of these duties: and he endeavours to avail himself of every wind that blows, to get forward in his Christian course.

But in reference to all the foregoing points, we must acknowledge, that all Christians are not equally advanced; nor does any Christian so walk as not to shew, at some time or other, that “he has not yet attained, nor is altogether perfect.” We must be understood therefore as having declared, rather what the Christian “can do,” than what he actually does in all instances. “In many things he still offends;” but he aspires after the full attainment of this proper character: in the performance of his duties, he aims at universality in the matter, uniformity in the manner, and perfection in the measure of them.]

The Christian’s power being so extraordinary, we may well inquire after,

  II.      The source from whence he derives it—

The Christian in himself is altogether destitute of strength—

[If we consult the Scripture representations of him, we find that he is “without strength,” and even “dead in trespasses and sinsp.” Nor, after he is regenerate, has he any more power that he can call his own; for “in him, that is, in his flesh, dwelleth no good thing.”

If our Lord’s assertion may be credited, “without him we can do nothing;” we are like branches severed from the vine.

If the experience of the most eminent Apostle will serve as a criterion, he confessed, that he “had not of himself a sufficiency even to think a good thought; his sufficiency was entirely of God.”]

His power even to do the smallest good is derived from Christ—

[“It has pleased the Father, that in Christ should all fulness dwell,” and that “out of his fulness all his people should receiveu.” It is he who “strengthens us with all might by his Spirit in the inner man:” it is he who “gives us both to will and to doy.” If we are “strong in any degree, it is in the Lord, and in the power of his might.” Whatever we do, we must give him the glory of it, saying, “I live; yet not I, but Christ liveth in mea:” “I have laboured; yet not I, but the grace of God which was with me:” “by the grace of God I am what I am.”

Nor is it by strength once communicated, that we are strong; but from continual communications of grace from the same overflowing fountain. It is not through Christ who hath strengthened, but who doth strengthen us, that we can do all things. We need fresh life from him, in order to the production of good fruit; exactly as we need fresh light from the sun, in order to a prosecution of the common offices of life. One moment’s intermission of either, would instantly produce a suspension of all effective industry.]

From that source he receives all that he can stand in need of—

[Christ is not so prodigal of his favours, as to confer them in needless profusion: he rather apportions our strength to the occasions that arise to call it forth. He bids us to renew our applications to him; and, in answer to them, imparts “grace sufficient for use.” There are no limits to his communications: however “wide we open our mouth, he will fill it.” He is “able to make all grace abound towards us, that we, having always all-sufficiency in all things, may abound unto every good work:” he is ready to “do for us exceeding abundantly above all that we can ask or thinkh.” “If only we believe, all things shall be possible unto us:” we shall be “able to quench all the fiery darts of the devil,” and “be more than conquerors over all the enemies of our souls.”]

  The USES to which we may apply this subject, are,

  1.      The conviction of the ignorant—

[Many, when urged to devote themselves to God, reply, that we require more of them than they can do; and that it is impossible for them to live according to the Scriptures. But what ground can there be for such an objection? Is not Christ ever ready to assist us? Is not Omnipotence pledged for our support? Away with your excuses then, which have their foundation in ignorance, and their strength in sloth. Call upon your Saviour; and he will enable you to “stretch forth your withered hand:” at his command, the dead shall arise out of their graves; and the bond-slaves of sin and Satan shall be “brought into the liberty of the children of God.”]

  2.      The encouragement of the weak—

[A life of godliness cannot be maintained without constant watchfulness and strenuous exertion. And there are times when “even the youths faint and are weary, and the young men utterly fall,” But “if we wait upon our God we shall certainly renew our strength, and mount up with wings as eagles.” If we look “to Him on whom our help is laid,” the experience of David shall be ours: “In the day when I cried, thou answeredst me, and strengthenedst me with strength in my soulo.” Let not any difficulties then discourage us. “Let the weak say, I am strong;” and the stripling go forth with confidence against Goliath. Let us “be strong in the grace that is in Christ Jesusq,” and “his strength shall assuredly be perfected in our weakness.”]

MMCLXV

ALL NEEDFUL SUPPLIES THROUGH CHRIST

             Phil. 4:19.

My God shall supply all your need according to his riches in glory by Christ Jesus.

AS it is a pleasing reflection to a generous man, that the object whom he relieves will have his condition meliorated, so is it a most delightful thought to a grateful mind, that there is One both able and engaged to recompense our benefactors. Were it not for this consideration, the reluctance which many feel to be burthensome to their friends, would scarce suffer them to accept the most needful assistances: but this hope both enhances the value, and gives zest to the enjoyment, of every kindness we receive. Such was the Apostle’s experience, when his necessities had been relieved by the Philippian Church: he would have been well content to have wanted their present, as far as it related to his own comfort; but, as it was profitable to the donors themselves, he “desired fruit that might abound to their account.” Having declared on what grounds he was so well pleased with their gifts, he assured them, that God would be mindful of all their wants, and abundantly supply them in the hour of need.

To enter fully into the scope of his words, we should inquire,

  I.      When are we authorized to call God our God?

It is not every claim that presumptuous sinners take upon them to advance, that will be found authorized in the Holy Scriptures; for our Lord himself assured many that Satan was their father, at the very time that they called themselves the children of God. But we may justly consider God as standing in this relation to us,

  1.      When we are born again of his Spirit?

[While we continue in our natural state, we are enemies to God, and God is an enemy to us; but when we are begotten by the word and Spirit of God, we are privileged to consider ourselves as his children, and to cry to him, “Abba, Father.”]

  2.      When we have devoted ourselves to his service?

[If we would know “whose we are,” we must inquire, “whom we serve;” for “to whomsoever we yield ourselves servants to obey, his servants we are, whom we obey.” If our consciences testify that we have solemnly dedicated ourselves to God, we may boldly say with David, “O God, thou art my God.” We may be sure that our “Beloved is ours, when we (by a voluntary surrender of ourselves to him,) are his.”]

When this point is satisfactorily settled in our minds, we may with more comfort inquire,

  II.      To what extent we may expect communications from him?

That God who pours out his benefits upon the evil and unthankful, is far more abundant in kindness towards his own children. He will give us,

  1.      According to our necessities—

[If we desire temporal things, “we shall want no manner of thing that is good;” if spiritual blessings be sought after, there is not any thing we can need, which shall not be bestowed upon us in the time and measure that Infinite Wisdom sees to be best for us. Are we wretched and miserable, and poor, and blind, and naked? He will both suit his gifts to our necessities; and make the very depth of our misery the measure of his own mercy.]

  2.      According to the riches of his own grace—

[Let us survey all the tokens of his bounty on earth, and contemplate all the expressions of his love in heaven; let us go farther, and consider the incomprehensible fulness of all the good that is in him as the fountain; and then shall we find the true measure of his liberality to his children. If any partake of his goodness in a lower degree, it is, “not because they are straitened in him, but because they are straitened in their own bowels.”]

That none may lose these blessings through ignorance, we proceed to state

  III.      By what channel they shall be conveyed to us—

With man in innocence God communed face to face: but, whatever he bestows upon us in our fallen state, he communicates it,

  1.      Through Christ as our mediator—

[“God in himself is a consuming fire;” nor is it possible for us to approach him but through Jesus our mediator. Neither our piety towards him, nor our liberality towards his saints, can render him our debtor, (yea, rather, the more we do for him, the more we are indebted to him); if we receive any thing from God, it must come as the purchase of Christ’s blood, and as the consequence of his prevailing intercession.]

  2.      By Christ as our head—

[It is “in Christ that all fulness dwells.” He has “received gifts for the rebellious,” and imparts them to whomsoever he will: and it is “out of his fulness that we must receive.” He is the head of the Church, and his people are his members; and as every member is nourished by its union with the head, so it is by grace derived from him that we are to increase with the increase of God.]

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