sented to us, as a great mystery, in these words "The wind bloweth where it listeth, and ye hear the sound thereof, but cannot tell whence it cometh, nor whither it goeth: so is every one that is born of the Spirit;" yet of this we may be certain, there is such an assistance of the Divine Spirit promised to us, if we ask it, as to cut off all grounds for despair; and, on the other hand, such a necessity of working, that none need despond who feel an earnest desire to work out their salvation. It is this just medium between hope and despair that should abase our pride, keep us active and diligent, yet humble; and so attentive to duty as if all were left to ourselves. Let no one, then, when he finds himself engrossed and entangled with the world, blame religion, and say that Christianity of this kind and degree is impracticable; for there are persons in this assembly who know the truth and are possessed of this hidden treasure, "The new name and the white stone which no man knoweth save he that receiveth it." Let me ask, Have you ever prayed for this Spirit which God hath promised? For He hath promised "to give his Holy Spirit to them who ask it." If you have not, you stumble at the very threshold of religion; that is, at this doctrine of the Spirit's influence," that God worketh in you." Let me advise you to try this; seek the agency of that Spirit, without which all means are useless and unavailing. Read those promises of the word of God in which it is couched, then you will feel a gentle movement in your souls that shall engage you to shake off your fetters, and to wonder that you should have been so long enslaved and dead to every thing spiritual and Divine: "For as many as are led by the Spirit of God, they are the sons of God;" "God hath sent forth the Spirit of his Son into their hearts, crying Abba, Father."

What an astonishing honour, my brethren, is this to frail, sinful dust! That God should work in us, to make us the temples of the Holy Ghost-a habitation of God through the Spirit! to condescend to work in us!" Lo, the heaven of heavens is not clean in his sight, and cannot contain Him, and He chargeth his angels with folly!"" "And will God, in very deed, dwell with us?" When we consider the vanity of our thoughts, as well as the impurity and sinfulness of our lives, is it not astonishing that God should dwell with us? This, however, is the dignity of a Christian; it makes him holy, he becomes a priest to God, to offer spiritual sacrifices, and he chooses those things which are of God.

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Verse 14th: "Do all things without murmurings and disputings." The apostle was always intent upon the Christian converts observing such a conduct and mode of behaviour as would adorn the doctrine of God their Saviour in all things. Walking wisely towards them who are without;"" that others, seeing their good works, might glorify God in the day of their visitation." As if he had said, competition for pre-eminence, secret grudgings, and contentions in the management of their affairs, would only assimilate them to the men of the world, who have their portion in this life.

Therefore, he adds, verse 15th, "That ye may be blameless and

narmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world." What a great character is here set forth! The apostle is not afraid of reminding them of their privileges as Christians, and in tracing them all to the free grace and benignity of Divine mercy; there is nothing in this to elevate them, or to give them a haughty sense of superiority; for it was a communication of free grace, so that no flesh could glory in his presence.

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Again, they were to walk as children of God; and if "the sons of God" were, indeed, to descend to this earth, what majesty, what dignity, what elevation, what purity, should we behold in them! You, as Christians, are exhorted to attain to that spirit, for the apostle says, Beloved, now are we the sons of God." You are adopted into the same family of God-you have that same spirit within you. Walk, herefore, as "the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world."

Verse 16th: " Holding forth the word of life." This is in allusion to a lamp that is large and splendid; for so is the word of God exhibited in the conduct of true Christians, and diffused by our spirit and temper. Christians do not shine by any light of their own, but it is a borrowed light; it is by that spirit and temper which is formed by the word of God-this makes them shine as "sons of God." In consequence of this, they exhibit to men the way of salvation, they point the way to happiness, they show the vanity of worldly pursuits, and in the spirit of the patriarchs, who sought another country, even a heavenly, they condemn the world, and thus become the "heirs of righteousness through faith."

You see, my brethren, how essential it is that Christianity should penetrate your hearts. It is not merely assuming the name, and calling yourselves Christians, either as churchmen or Dissenters, which makes " you shine as lights in the world;" for these, in comparison, are contemptible distinctions. But it teaches us such a proper estimate of all human good, such moderation and meekness, as shall fit us for the inheritance of the saints in life. This is effected by the word of God, sanctifying us throughout. Our Saviour prays, "Sanctify them through thy truth, thy word is truth." I have consecrated them to be mine, even as thou has sanctified me; they are not of the world, even as I am not of the world. Our example, my brethren, cannot be indifferent; it will either be a savour of life unto life, or a savour of death unto death; it will either bring great reproach or honour on the gospel. "Let your light, then, so shine before men, that others, seeing your good works, may glorify our heavenly Father who is in heaven."

VI.

CHAP. ii., 17-30: 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. But I trust in the Lord Jesus to send Timotheus shortly unto you, that I also may be of good comfort, when I know your state. For I have no man like-minded, who will naturally care for your state. For all seek their own, not the things which are Jesus Christ's. But ye know the proof of him, that, as a son with the father, he hath served with me in the gospel. Him therefore I hope to send presently, so soon as I shall see how it will go with me. But I trust in the Lord that I also myself shall come shortly. Yet I supposed it necessary to send to you Epaphroditus, my brother, and companion in labour, and fellow-soldier, but your messenger, and he that ministered to my wants. For he longed after you all, and was full of heaviness, because that ye had heard that he had been sick. For indeed he was sick nigh unto death: but God had mercy on him; and not on him only, but on me also, lest I should have sorrow upon sorrow. I sent him therefore the more carefully, that, when ye see him again, ye may rejoice, and that I may be the less sorrowful. Receive him therefore in the Lord with all gladness; and hold such in reputation: because for the work of Christ he was nigh unto death, not regarding his life, to supply your lack of service towards me.

In the former part of this chapter, the apostle had been communicating some practical truths respecting their conversation in the world: "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;" that is, illuminating the world by the power of Christianity, which mode of speech was used in allusion to a beacon; he adds, that "I may rejoice in the day of Christ," or, in the day of judgment, " that I may not run in vain, nor labour in vain." This joy in the day of Christ, the apostle intimates, would be perfect if they continued steadfast in the faith; and then, if he should be called to sacrifice himself, he says, "I joy, and rejoice with you all." There is an allusion in these words to the heathen practice of libation -to pour a libation of oil and wine upon their victims appointed for sacrifice. The apostle means, that should he, in the course of his work, in presenting the Gentiles as a sort of first-fruits unto God, have to spill his own blood, and to lay down his life, he should rejoice in them all. Who can fail to admire the ardour and benevolence he shows on this occasion? He discovers a total disregard to his own interest, and to all worldly motives and maxims, and far from having any selfish views, he looks even at death not only with calmness and resolution, but with rejoicing. Verse 18th: "For the same cause, also, do ye joy and rejoice with me." How powerful must those truths be which enabled him thus to look at the cross, and an ignominious death of suffering, with joy; although he did not meet death at this time, yet, at his second imprisonment, we are informed, he suffered martyrdom about the same time with the Apostle Peter, and under the same prince, the Emperor Nero.

How impossible, my brethren, is it that such sentiments as these should ever enter into the mind of that man, under the supposition that he was an impostor, or engaged in a deception upon mankind! Were we more accustomed to examine the Scriptures seriously, and with a candid mind, the internal evidence of the authenticity of Christianity would have a more powerful influence upon us than any arguments derived from abstract principles. All those persons who have

made any figure as champions in the cause of infidelity, have, according to their own confession, neglected the reading of the Scriptures; they have not made any regular practice of receiving instruction from that quarter. Did you ever hear of any one person, who was in the practice of diligently reading the Scriptures, that ever went off into infidelity? A firm adherence to Christianity is founded, as an inevitable result, on the careful examination of the sacred Scriptures..

The apostle observes, in the next place, his intention of sending Timothy to them. Verse 19: "I trust in the Lord Jesus to send Timotheus shortly unto you, that I also may be of good comfort when I know your state." It was a great piece of self-denial to him, that he could not visit them himself. He had formed a peculiar affection for the Church at Ihilippi, on account of the great attachment they had shown to him. No one, it appears, had contributed to his wants but them; and he, therefore, could not be happy till " he knew their state." There was no one among them offended, and he did not burn; his heart was formed for a warm and expansive friendship; "he could not be satisfied," he says, "till he knew their state," their spiritual state; whether they were moved by the threatenings of their adversaries, or whether they held fast their confidence in the Lord, which had "such great recompense of reward "

It is remarkable in what manner he expresses his confidence in the power of Jesus Christ. "I trust in the Lord Jesus;" and again, in verse 24, "But I trust in the Lord, that I also myself shall come shortly." It is evident the apostle conceived that the power of Jesus Christ became extended after his resurrection and ascension; for principalities and powers were made subject to Him. The power which he received enabled him to protect and guide the affairs of his Church. This fact is necessary to be considered, lest it should confine us to a mere historical faith. We must exercise faith in 'Christ as a risen Saviour and friend, and this we can never do unless we possess a devotional sense of his presence and almighty power. "Lo! I am with you always, even to the end of the world." We would ask, how can this be, if Jesus Christ was a mere man, and a partaker of no higher nature than ourselves? How was it possible for Him to conduct and regulate the movements of the Apostle Paul? To search all hearts? For he says, "I search the heart, I try the reins." To regulate all the separate societies in the world, complicated as they are with causes and events that combine, by their opposing influences, to interfere with the affairs of every other society? Or, how is it possible that He should judge the world? Yet it is expressly said, "The Father hath committed all judgment into his hands." And this power will be exhibited to the whole universe at the final judgment, which is said to be that of the Son only. There cannot, then, be any doubt but that Jesus Christ is properly a partaker of the Divine nature, and that a surrender of our souls to his authority, as their spiritual Lord and head, is founded upon clear Scriptural testimony.

Verse 19: "To send Timotheus shortly unto you, that I also may be of good comfort when I know your state." Verse 20: "For I

have no man like-minded, who will naturally care for your state." This character of Timothy is very remarkable. The apostle declares he naturally cared for them: "who will naturally care for your state?" There was no man like-minded, who had that natural and genuine care for them which distinguished his character. Here is a great encouragement to early piety. Timothy, from a child, "knew the Holy Scriptures," and he had the faith, it is said, that "dwelt in his grand mother, Lois, and his mother, Eunice;" the consequence of this was, that religion became a kind of second nature to him; he naturally cared for the interest and affairs of others. There was a native vigour of character in him, which scarcely ever springs up in late converts. Although it is the essence of true religion to confer this, yet there will always be an obstruction in the disposition of those persons who are not taught, in early life, to move in the ways of obedience to God; for, not only are the difficulties of conversion increased the longer we retain selfish and vicious habits, and delay repentance, but for our making advances in religion it becomes more unlikely.

Verse 21: "For all seek their own, not the things which are Jesus Christ's." This was the complaint the Apostle Paul had to make then I need not say how much it is at present to be lamented— all of us too much seek our own, not "the things which are Jesus Christ's." Selfishness was an early disease, and it is the great blemish of the Christian Church wherever it is found. On the contrary, we should cherish that true benevolence which embraces the wants and happiness of others, and makes them our own; for, upon the received and known principles of human nature, we could not wish our greatest enemy a greater misery than to be cut off from the enjoyment of this principle. It is ordained that man should not seek his happiness exclusively in himself. Surely, no Christian can compare any selfish gratification, or any thing else, with the pleasures of true benevolence, a sincere desire to advance the welfare and happiness of mankind, which always furnishes employment, lifting us as much above the general level of human nature as that is above the brute.

Verse 22: "But ye know the proof of him, that as a son with the father, he hath served with me in the gospel." Timothy "served in the gospel," and his affection to the Apostle Paul taught him to conduct himself as a son to a father. How happy is that spirit and temper which permits and enables us thus to act! How refining and sweetening are the principles of piety, teaching us to look upon all men as brethren: some, especially, as our children; others, as our fathers in Christ! The spirit of Christianity is, in every part, a spirit

of tenderness and love.

Verses 23 and 24: "Him, therefore, I hope to send. But I trust in the Lord that I also myself shall come shortly." The apostle here expresses his hope of visiting the Philippians himself, and it is universally agreed by ecclesiastical historians that he did escape from his present imprisonment, and visited them.

Verse 25: In the mean time, he thought it "necessary to send to them Epaphroditus, his brother and companion in labour, and fellow