exalted standards of virtue; for, remember, we shall always be below our standard. If your ideas and aims are not high, your virtue will not be high. Observe the Apostle Paul; see his ardour, see his spirit, see his magnanimity, see his willingness "to become all things to all men, that he might win some." It was the flame of that love which made him ready to be sacrificed for his fellow-Christians. It was the effect of that temper, and of those truths and virtues, which lead to God, not to be found in any other character but the Lord Jesus Christ. "What, therefore, we have received, and heard, and seen of Him, do." Wherever we see any pattern of virtue, let us imitate it. Let us bless God for examples; and even from the failings of others we may receive profit. That is, my brethren, the happy man, and the best man, who makes the swiftest advances, by virtue and holiness, to God and to eternity. Amen.

XII.

CHAP. iv., 10-23: But I rejoiced in the Lord greatly, that now at the last your care of me hath flourished again; wherein ye were also careful, but ye lacked opportunity. Not that I speak in respect of want; for I have learned, 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 through Christ which strengtheneth me. Notwithstanding, ye have well done, that ye did communicate with my affliction. Now, ye Philippians, know also, that in the beginning of the gospel, when 1 departed from Macedonia, no church communicated with me as concerning giving and receiving, but ye only. For even in Thessalonica, ye sent once and again unto my necessity. Not because I desire a gift. but I desire fruit that may abound to your account. But I have all, and abound: I am full, having received of Epaphroditus the things which were sent from you, an odour of a sweet smell, a sacrifice acceptable, well-pleasing to God. But my God shall supply all your need according to his riches in glory, by Christ Jesus. Now unto God and our Father be glory forever and ever. Amen. Salute every saint in Christ Jesus. The brethren which are with me greet you. All the saints salute you, chiefly they that are of Cesar's household. The grace of our Lord Jesus Christ be with you all. Amen.

THE Apostle Paul, in the former part of this chapter, having enjoined some general duties for Christian practice, adverts, in the words now read, to some incidents of a more private nature, that had taken place between himself and the Church of Philippi. Their generosity in supplying his necessities and relieving him in his afflictions he considered as done to the honour of Christ, and as an expression of piety that would be taken "as an odour of a sweet smell, acceptable and well-pleasing to God." That whatever donation they conveyed to him, that there it did not ultimately terminate, agreeably to that Divine and condescending maxim of our Saviour, "Inasmuch as ye did it to one of the least of these my brethren, ye did it unto me." That God would consider these gifts as more honourable if done to his afflicted members than if done to himself and Christ, in their own person and presence; because the majesty of his character and the greatness of his power would extort obedience, so that nothing could be refused to his commands. They were, therefore, greater proofs of humility and benevolence when done to his afflicted brethren, as standing instead of God.

The apost.e proceeds to consider the expression of their care for him, in the gift they had sent for the relief of his necessities by the hands of Epaphroditus. Verse 10th: "But I rejoiced in the Lord greatly, that now at the last your care of me hath flourished again; wherein ye were also careful, but ye lacked opportunity." Implying that he viewed this as a token of the economy exercised by Jesus Christ, who controlled every providence ; therefore, he "rejoices in the Lord greatly," that their care of him had increased. He did not mean to reproach them with any want of attention, but that the uncertainties of his situation, incident to travelling and imprisonments, had prevented them from doing that which, now they had the opportunity, they felt peculiar pleasure in sending to him.

Verses 11th and 12th: He adds, which highly deserves our attention, "Not that I speak in respect of want; for I have learned, 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." The apostle does not mean by this that all varieties of fortune equally moved and affected him; this would have been to raise him above human nature; but he means that he was not unhappy when in destitution, nor elated in abundance; that no poverty ever so far depressed him as to destroy his tranquillity, and he had a peace of mind which the greatest prosperity could not give. A full reliance on the mercy of the Divine hand, an assurance of eternal rewards, a dignified consciousness of the rectitude of his intentions and conduct, and a firm belief that all would end well.

"I am instructed every way, and in all things." Probably this means as into mysteries; in allusion to those mysteries of Ceres, celebrated in Greece, or into a high piece of learning and great attainment. And surely this is a very notable kind of learning to be able to say, with the apostle, "In whatsoever state I am, I have learned therewith to be content."

What is the frequent source of men's misery and unhappiness? What is it that leads rich men to wish for more? What is it that makes a poor man resolve to be rich at all events-but discontent? What is it, even when a man possesses every thing that he can wish, that makes his enjoyments pall upon his existence from mere satiety, where there is nothing better to engage his heart and powers, but discontent? What is it, in all cases, that makes men unhappy (insanity excepted), but discontent? Rapine, injustice, murder, avarice, ambition, all owe their origin to this. But the wisdom which is from above, which is first pure, then peaceable, which Paul professed, teaches all, in every state and condition, to be content.

Now, my brethren, if we would possess ourselves of this learning, of this wisdom, it must not be by any one violent effort, by a mere instantaneous resolution, because the passions are not VOL. IV.-4 K

formed or moved by violent efforts of intellect; but we must observe and contemplate Divine Providence in all the events of life, and in every condition. We must retire from the world, and the circumstances of it; there you will see it at a proper distance. You must deliberately place your treasure in heaven; your hearts must be there. You must yield yourselves up to God, to be made happy in his own way, with the assurance "that all things," even all afflictions, if you love Him, shall work out for you a far more exceeding and eternal weight of glory. A mind thus exercised will naturally acquire this contentment, which no philosophy can produce or stoicism perpetuate.

A Christian, my brethren, is possessed of a treasure, an inward source of enjoyment, not entirely independent of the changes of life, but less dependant than others. It raises him superior to the fear of death, so that he can defy it in every form, saying, "O Death, where is thy sting? O Grave, where is thy victory?" With an assurance of a refuge which God has granted him, there is nothing to alarm him in futurity, and nothing but what is supportable in present circumstances.

As for those who are continually lamenting their lot, and looking upon other persons with envy or jealousy, it is very evident that they have not attained this wisdom; they certainly have not taken any degrees; they are not initiated into the Christian profession, even if they have the first rudiments of piety. They have not that satisfaction with the conduct of Divine Providence, which the apostle so strongly represents as the best gift that God can bestow-as a beam of hope, brightening all the scenes and troubles of life-as the day star from on high, that will arise in our hearts to comfort and support us.

Verse 13th: "I can do all things through Christ, who strengtheneth me." Here is the great secret and source of his powerChrist strengthening him. A realizing sense of the doctrines of the gospel thus impressed upon the heart, is that which is called "the supply of the Spirit of Christ Jesus." The apostle, disjoined from Him, would be quite another man-the whole text refers to an abiding in Christ. "As the branch cannot bring forth fruit of itself unless it abide in the vine, no more can ye except ye abide in me," was the Saviour's own declaration. Abide in Him and he will abide in you, and his words will abide in you. In this connexion Paul was enabled to act this part; he has the firmest confidence with the greatest modesty. This spirit will keep us at an equal distance from boasting and dejection. Christ is "head over all things," for the good of his people. The strength of a Christian lies in his Head-it comes from God; whereas, stoical principles lead men to pride, to high-mindedness, to idolize and aggrandize themselves, to make a deity of A Christian has a deity within himself; it is God dwelling in him and he in God: hence he can do all things through Christ strengthening him.

man.

Verse 14th: The apostle takes occasion from this to say, "Notwithstanding, ye did well to communicate with me in my afflictions." Observe, the apostle calls his imprisonment at Rome an affliction. It never was the design of Christianity to make men insensible. Afflictions are intended to purify and sanctify, to cleanse us from all pollutions of the flesh and spirit, and to correct our wanderings: "They are not joyous, but grievous, yet afterward they produce the peaceable fruits of righteousness." If a Christian were not strengthened and supported under his trials, the power and energy of religion would not be manifest to

others.

The whole life of the Apostle Paul is a comment upon this part of the subject. We see such a series of changes and afflictions, strifes, persecutions, and imprisonments, that would have sunk any resolution not supported by Divine promises. What afflictions! In nakedness and hunger; in continual strifes and persecutions; in perils by land; in perils by sea (thrice he suffered shipwreck); in perils among false brethren. He could have no tranquillity but what was from within. While there was every thing outward to agitate him, he retired into his own heart, as into a sacred asylum, and there he found peace.

Verses 15th and 16th: "Now, ye Philippians, know also, that in the beginning of the gospel, when I departed from Macedonia, no church communicated with me, as concerning giving and receiving, but ye only." "For even in Thessalonica ye sent once and again to my necessity." That is, no church or city thought of relieving the necessities of Paul but Philippi, a city of great distinction.

In Thessalonica, we are informed, he laboured with his own hands, principally as an example to indolent persons and busybodies in other men's matters, and that he might not be chargeable to any. He departed from the authority of an apostle to become all things to all men, that he might win some; to warn the unruly and the indolent, to comfort the feeble-minded, and to support the weak.

Verse 17th: "Not because I desire a gift, but I desire fruit that may abound to your account." Here is a great instance of nobleness of mind. He considers what they had done for him as benefiting themselves. He did not desire a gift, but fruit to abound to their account. He calls our attention to fruit, " that we bring forth fruit." Whatever stops short of this, whatever does not produce a holy, benevolent conduct, is not Christianity. Our principles must be pure; the tree must be made good before the fruit can be good. Never satisfy yourselves, my brethren, that your principles are good, if you do not bring forth fruitthat course of conduct and those actions which shall glorify God. "By their fruits ye shall know them ;" this is the most extensive rule of self-examination you can have.

Verse 18th: "But I have all, and abound; I am full, having re

ceived of Epaphroditus the things which were sent from you, an odour of a sweet smell, a sacrifice acceptable and well-pleasing to God." You see from this, my brethren, how acts of beneficence or generosity are to be performed. If done from a real regard to the honour of God and a sincere feeling of benevolence towards man, even the common actions of life, if performed from these Christian principles, and animated by Christian motives, may turn to good account: "As a sweet-smelling savour, acceptable and well-pleasing to God." When, therefore, any of you are disposed to benevolent or humane actions, if they spring from right motives, they are acceptable to God.

Verse 19th: The apostle adds, by way of encouragement, "But my God shall supply all your need." He frequently insists on their great generosity and their poverty. The Philippians were for the most part poor, but exceedingly generous. When he is writing to some of his converts, he makes use of this motive, "Let him that stole, steal no more; but rather working with his hand the thing that is good, that he may have to give to him that needeth." The apostle not only tells them to support themselves, but to become benefactors. This is incumbent upon all, except such as live by alms. Mankind is divided into two classes-benefactors and recipients; and nothing so much enlarges and softens the heart as the consideration of being partakers in the treasures of the gospel," of like precious faith," "and heirs of the same inheritance." This the apostle often insists upon as a motive to stimulate the Philippians.

Verse 20th: "Now unto God, and our Father, be glory forever and ever, Amen." How pleasing, my brethren, to adopt this language from a grateful and confiding heart! What a dignity is conferred upon the Christian, who can think of the glory, the perfections, and the attributes of God, and call him Father! For, through Jesus Christ taking our nature, we become brethren of the same family. He is gone into the presence of his Father as the first-born among many brethren. He said, "Lo, I ascend unto my Father and your Father, to my God and your God." Let us aim at this adoption into the family of God. Let us think of God as our father. What affection it implies! What confidence is there in this calm trust in the Divine mercy! How happy is that person who can go to God, even to God, and say, My Father! Short of this, our profession of piety is all darkness. Never rest contented in your Christian profession without this; and with this spirit, "we become heirs of God, and joint heirs with Jesus Christ." The apostle closes the epistle with a salutation, in which every saint is included. Every person was dear to him as a believer in the Son of God.

Verses 21st and 22d: "Salute every saint in Christ Jesus. The brethren which are with me greet you. All the saints salute you, chiefly they that are of Cesar's household." We learn from this that even in Nero's family there were some Christians;