Here are

Can we be indifferent, my brethren, to this great object? not certain kinds of adventitious honours and applauses, which soon pass away, but the prize itself. Here is not a fading wreath, but a crown-a crown of glory that fadeth not away! Put on the brow by Jesus Christ himself; for he says, "To him that overcometh I will give to sit with me on my throne, even as also I overcame, and am set down with my Father on his throne." "Him that overcometh shall inherit all things," shall be a son of God; for old things are passed away, and God shall create all things new. Let us press towards the mark, and remember that if we fail of the prize, we cannot return to the same state and condition as before. There is no alternative in this race; for if we lose the prize, we lose our souls, and "what will it profit a man if he gain the whole world and lose his own soul;" and "what shall he give in exchange for his soul?" Do not imagine that a state of peace is any security for what is to come.

There is no promise in the word of God but to those who endure to the end; none to those who have fallen into a neglect of the means of grace; we are told there will be a numerous class in that day of those persons to whom Jesus Christ will say, when they remind Him of having eaten and drank in his presence," Depart from me, for I never knew you."

IX.

CHAP. iii., 15-21: Let us, therefore, as many as be perfect, be thus minded; and if in any thing ye be otherwise minded, God shall reveal even this unto you. Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing. Brethren, be followers together of me, and mark them which walk so as ye have us for an ensample. For 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. For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ: who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to sub due all things unto himself.

IN the former part of this chapter, as you will recollect, the apos tle had been stating something of his own views and resolutions, and what was the great object of the Christian profession, a conformity to Jesus Christ; and that this blessing was to be attained by true believers, and consummated at the resurrection of the just. This perfection, though an apostle, he was far from having attained; but this one thing he did, forgetting the things which were behind, he reached to those which were before." The apostle did not loiter in the race, but continually urged on himself this Christian attainment He reached after more holiness, more duty, more spiritual happiness, and continually sought to grow in grace, and in the knowledge of his Lord and Saviour; and this he sets for an example to the Christian Philippians.

Verse 15th, he says, "Let us, therefore, as many as be perfect, be thus minded; and if in any thing ye be otherwise minded, God shall reveal even this unto you." Here is an allusion to those ancient heaVOL. IV.-4 H

then mysteries, into which some of the more favoured votaries were initiated. They were instructed in many a hidden meaning to which the world in general did not attain. Thus those who have advanced in Christianity, and attained to any enlarged comprehension of its truth and mysteries, are able, not only to relish, but seek after higher directions and privileges. Let those, therefore, set themselves to the highest degrees of Christian attainment, and if any be otherwise minded, let them be also intent upon aspiring after these; for if they are sincere," God shall reveal even this unto them." Imitate the Apostle Paul in seeking those high degrees of excellence, remembering "that to him who hath, more shall be given." If his desire be sincere, his path shall be like the path of the just, which is like the shining light, shining more and more unto the perfect day; whereas, where there is only the semblance of religion, that which appeareth to be such shall be taken away.

Verse 16th: "Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing." That is, attend, at least, to the rules of morality, and be careful to cultivate purity of life and manners, which are the first elements of religion. They who are destitute of these have only a name to live, while they are dead--dead in trespasses and sins. There is a common rule in the gospel--it is the same to all-to be keeping the commands of Jesus Christ, the words of Christ, his sayings, in which we are so to walk as to please God. Now, as every thing in religion is of a practical nature, it is the duty of Christians to consider these are their rules, and to walk by them. They are not to be satisfied by merely exploring the truths of Christianity, but in considering them, principally, as a sacred mould in which their hearts are to be transformed; to cultivate peace and unanimity, and Christian affection, and draw closer to each other. These rules are of universal obligation to all classes— to old men, and young men, "and babes." This leads the apostle to a melancholy consideration of the situation of those "who did no mind" these things, who did not take any care to exemplify the Spiri of Christianity, who did not walk so as if they had him for an exam ple, or as those who were living exemplars of it.

Verses 18th and 19th: "For 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." We see here, my fellow-Christians, a very awful description of those whose walk and conduct brought such disgrace upon their profession. We should not, then, be surprised that if, in the primitive churches, planted by the apostles, there were among them persons of this character, that some of these should be found in the present days-in these dregs of time in these, the latter ends of the world, the farthest from the origina fountains of truth and holiness. Every part of this passage deserves our serious attention and description. "Whose god is their belly" that is, sensualists, who placed their happiness in the gratification of their passions. In the Epistle to the Romans, the apostle

says, "I beseech you, brethren, mark them who cause divisions, and heresies, and offences, contrary to the doctrine which you have learned; and avoid them. For they that are such serve not the Lord Jesus Christ, but their own bellies; and by good words and fair speeches deceive the hearts of the simple." Also, in his Epistle to the Galatians, he represents some of them as exceedingly averse to the spirit of Christianity, and desirous of avoiding the cross of Christ, merely because they would not be brought to the necessity of subduing their passions.

"Whose glory is in their shame." It is certain that there are many persons in this Christian country of whom it may be said, "they glory in their shame;" they glory in an unfettered liberty of mind, they glory in being free from that remorse and tenderness of conscience which prevented them from sin in their better days; they glory in breaking through that weakness of mind (as they call it), in being affected by the sacred truths of religion operating upon them. It is not an uncommon thing for them to consider a want of piety, and sincere attention of heart to religion, as matters of glory and boasting, and to look upon Christians, who are really such, as narrow-minded, precise, and timid people, who dare not go their lengths, and throw off all restraints and the fear of God. We need not wonder that there should be found great multitudes who, without paying any attention to the precepts of Christianity, "glory in their shame," and are " the enemies of the cross of Christ."

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They mind earthly things." There is, indeed, an attention to the things of this life, which it is impossible to decline. "If any man," says the apostle, "provide not for the things of his own household, he is worse than an infidel, and has denied the faith." "He that will not work, neither shall he eat." In perfect consistency with this, there is such a thing as preserving the heart and mind in the midst of these duties, and "setting them on things above," on things of a Divine and heavenly nature. Being heavenly-minded in the midst of our worldly calling; and if this be not the case in a prevailing degree, "we are dead, and yet in our sins." We are exhorted to be " spiritually-minded, which is life and peace; and not to be carnally-minded, which is

death."

The apostle tells us, "they mind earthly things." Their hearts were heathen while their profession was Christian; their language was like that of the Gentiles: "What shall we eat, and what shall we drink, and wherewithal shall we be clothed ?" Things divine and serious did not occupy their minds. They were more desirous to rise in the world than to rise to heaven; more intent upon the riches, honours, and things of this world, than to honour God, and to have "the honour which comes from God;" more desirous to live according to the dictates of their passions, than to cultivate "that holiness, without which none shall see the Lord;" so that they belong to this earth"they are of the earth, earthy." True Christians are "not of this world;" as our Lord says, "they are not of the world, even as I am not of the world; sanctify them by thy truth, thy word is truth."

They are kept from the evil of the world, formed and moulded by his word; so that, though they are in the world, they are not of the world, "having their conversation in heaven, from whence, also, they look for a Saviour."

Let each of us, my brethren, examine ourselves whether this belongs to us. We sit in the place of Christians, we associate with those that are such, we bear the name of Christians; but this is sometimes the case with those who are finally lost. In vain will it be said in that day, Lord, Lord, we have eaten and drank in our profession of thy name. He will say, Ye were workers of iniquity; you bound up your hearts in your profession: "Depart from me, I never knew you."

Verse 19th: "Their end is destruction;" it corresponds with their character. What a dreadful course of life, my brethren, is that which terminates in destruction! However pleasing and prosperous their course may be in this life, though all nature were to exhaust its treasures upon them, yet such is their end; the apostle says, "Their end is destruction." He proceeds to contrast the character of true Christians with those he had been describing; for things are best seen by contrast. Nor is there any way more frequently adopted by the Scriptures than this, and by this method the difference and contrariety appear more manifest.

Verses 20th and 21st: "Our conversation is in heaven, from whence also we look for the Saviour, the Lord Jesus; who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby He is able even to subdue all things unto himself." "Our conversation is in heaven." Though the apostle was an inhabitant of this earth, his citizenship, he tells us, was in heaven, and he was once taken up to heaven, and saw unutterable glories, whether in the body or out of the body he could not tell. His views and prospects were habitually in heaven, his treasure and his heart were there, even while his body was in the present state, and this is the character of every true Christian; the hope of heaven occupies his heart, the magnitude of the prospect possesses and fills his mind: he resembles the patriarchs who sought another country, even a heavenly one. They "sought a city which had foundations, whose builder and maker is God."

As expectants of another country, it is to be the chief object of their pursuits. They are travelling to the new Jerusalem, "to an innumerable company of angels, to the spirits of just men made perfect." The reason of this is given, "because they look for a Saviour." Their final salvation is from that quarter. Whatever persons are most intent upon, it is natural for them to shape their course and conduct according to those objects. Christians look for Him to whom they are united, who is their hope and their life. "When Christ, who is our life, shall appear, then shall we also appear with Him in glory." They look for Him who sacrificed his life on the cross for them; who now intercedes for them, and covers their sins with the broad mantle of his forgiveness. . He said to his disciples when He left this world, "In my Father's house are many mansions: I go to prepare a place

for you, and I will come again, and receive you to myself, and your hearts shall rejoice." And they are waiting for Him--waiting for the Son of God from heaven. They watch for Him; their souls wait for the Lord, "yea, more than they that watch for the morning." This world would be all dark and gloomy if they did not expect Him. They direct their eyes to that quarter in which they look for his appearance; where He will manifest himself in great splendour and glory, to the confusion of his enemies; while they will lift up their heads with joy and triumph, because their salvation draweth nigh, saying, "This is our God; we have waited for Him, He will save us, and we will rejoice in Him." The apostle and the early Christians were thus "waiting for the Son of God from heaven;" their eyes were much directed towards that period; they calculated their actions with a view to it; and they who excel in this grace will have it recorded to their honour, that they expect no final happiness, no lasting consolation, except what is to be found in that day, "when He who is our life shall appear; then shall we also appear with Him in glory." Hence the apostle connects the full and perfect salvation of believers with the "appearance of Christ;" not merely to vindicate their characters from the reproaches of their enemies, but to recompense them. He will exercise his power to the salvation of both body and mind; raise that sinful flesh, "change that vile body, and fashion it like unto his own most glorious body, according to the working, whereby He is able to subdue all things to himself."

Verse 21st: "This vile body," as the apostle calls it, "is one which partook of sin; but Jesus Christ hath subjected the same in hope," with a view to that day, even the redemption of the body "from the power of the grave." It is called "the day of adoption" in another place, and then that vile body will be raised with every lineament and every feature; while all corruption and weakness, all disorder and sin, shall forever be separated from it. Nothing of this kind will be found among the blessed inhabitants of heaven, because old things will have passed away, and all things become new; for He says, " Behold, I create all things new."

Let us, my brethren, rejoice in this hope. Let us aim to have " our conversation in heaven." These are the true hopes of Christians, and they are the true sayings of God. "He that is the first and the last, the Alpha and Omega, saith, To him that is athirst I will give to drink of the water of life freely," as a spring from the fountain, as deep and perfect as the immutability of God himself; and these, my brethren, are satisfying and refreshing waters. Let us confess our weakness and our unworthiness, and may we be found among the number of those who are "waiting for the Son of God from heaven;" waiting for an admission into his kingdom and glory, that glory which is here set before us as the great hope of Christians.