between Christ and believers; for "if any man has not the Spirit of Christ, he is none of Christ's," where the Spirit of Christ does not mean primarily the temper of Christ, though it includes this by inference, but it denotes the Spirit of God, which is also the Spirit of Christ. The Spirit is the agent of all those effects which prepare the soul for glory. Let it be remembered here, that a suitable walk is required of those who would enjoy the fellowship of the Spirit. We must walk tenderly with Him, and be careful not, by resistance, to grieve Him: if we sadden this comforter, where shall we hope to find comfort? Surely those who have ever tasted of his consolations will never give them up for "a mess of pottage," for a momentary sensual gratification. Attend to his small voice (the Word of God is his voice); yield yourself to be led by Him, as the sons of God are led. Have you ever, my dear brethren, enjoyed his consolations? Break not from his holy bonds! forsake not the footsteps of this Divine Monitor! listen to his gentle intimations and persuasions! and you shall find Him draw nearer and nearer to your souls: "For to every one that hath shall be given, and he shall have abundance." Let one or two remarks be added in conclusion of this subject: and, 1. In the text we have a distinct mention of three Divine persons. None will deny that the Father and the Son are persons; it is reasonable to conclude that the Spirit is also such; but if any doubt this view of the text before us, let him advert to the baptismal form: "In the name of the Father, and of the Son, and of the Holy Spirit." What can a name there be supposed to designate unless a person? Here, the "grace of Jesus Christ, and the communion of the Holy Spirit," could never have been placed in such a close juxtaposition with the "love of God," if, as some have supposed, there were an infinite distance between them. 2. The doctrine of the Trinity is not a mere speculative mystery. Each of the Divine persons has his office in the economy of redemption, and this gives us an idea of the grandeur and dignity of that redemption, in the economy of which there is such a co-operation; the Father devising it, the Son executing, the Spirit applying. And the persons are distinctly named in the New Testament, probably that we may be able the more clearly to trace the plan. This great mystery appears, indeed, to have been obscurely revealed under the Old Testament, in the Hebrew name of Deity, Elohim; a name denoting plurality, as used in the first chapter of the Bible, where we read that "God (Elohim) said, Let us make man in our image:" but the full disclosure of the doctrine of the Trinity was reserved for the gospel. How solemn and august the work of preparing a soul for glory amid this state of sinfulness and wo, when each person of the Godhead has his own peculiar part ir that work to execute! BeVOL. IV.-4 C yond a doubt, the sanctification of the Church is the greatest work of God with which we are acquainted; that work, in which the counsels of eternity are exhausted; in which the merit of the Son and the energy of the Spirit are employed; that work, in the contrivance and completion of which all the Deity is busied, and by which new scenes of glory are opened to the soul. What are the distinctions of earth, what the honours of thrones compared with the dignity of the humblest among those who are "born, not of blood, not of man, but born of God!" those who are called to be "heirs of God, joint-heirs with Christ!" What manner of persons, then, ought such to be in their con duct! what purity, what self-denial, what elevation of views and desires may be expected of such! How clear should we make it to the world that we have been with Jesus and learned of Him! Let us see, my brethren, that we are consistent witnesses to the truth which we profess; let us bind the reproach of the cross, as a diadem, upon us; let us constantly lift up our hearts to the Lord, that He would fulfil in us all his will, and the work of faith with power; that we become more sanctified by the Spirit, more. victorious in every trial, more dead to the world, as those whose life is hid with Christ in God; that when He, who is our life, shall appear, we may appear with Him in glory, and may be favoured to hear those words of Divine approval, "Well done, good and faithful servant, enter into the joy of thy Lord!" DISCOURSES. I.* CHAP. i., 1-11: Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons: Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ. I thank my God upon every remembrance of you, always in every prayer of mine for you all making request with joy, for your fellowship in the gospel from the first day until now; being confident of this very thing, that He which hath begun a good work in you, will perform it until the day of Jesus Christ: even as it is meet for me to think this of you all, because I have you in my heart; inasmuch as both in my bonds, and in the defence and confirmation of the gospel, ye all are partakers of my grace. For God is my record, how greatly I long after you all in the bowels of Jesus Christ. And this I pray, that your love may abound yet more and more in knowledge and in all judgment; that ye may approve things that are excellent; that ye may be sincere and without offence till the day of Christ; being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God. THIS epistle was written from Rome by the Apostle Paul during his imprisonment by the Emperor Nero. The Philippians seem to have had a great share of the affections of the apostle, and their attachment to him appears to have been remarkably steady. If there were any factions in the Church of Philippi, as some have imagined, they do not appear to have got to such a height as to have affected their attachment towards him. When the apostle was imprisoned at Rome, we are informed, they sent presents to support him in his affliction, and to preserve him from the indigence to which he might otherwise have been reduced They were thus partakers of the afflictions of the gospel, and they partook of its grace. This he expresses in the latter part of this epistle, commending them for exerting themselves for his support when others did not: "No church communicated with me, as concerning giving and receiving, but ye only." The epistle is addressed to them by Paul and Timotheus. This, I suppose, was adopted from respect, and in order to take off the egotism that might otherwise have appeared in this and other of his epistles. First. We shall notice the inscription and the salutation, which were agreeable to the other epistles on like occasions. Secondly. His gratitude for their participation in the blessings of the gospel; and, Thirdly, His prayer for their farther participation. 1st. The inscription of this epistle, "from Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi (without distinction), with the bishops and deacons." "To the saints." Those who have been purified by the Spirit from the influence of worldly lust, and were solemnly devoted to God by baptism, and separated from all others. However the term saint may have been applied in derision and ridicule in modern times, yet These Discourses were delivered at Cambridge in 1801 and 1802; and the whole of them are printed from the short-hand notes of John Greene, Esq. |