himself and his fellow workers, both to link himself in humbleness of heart to the Colossians. It is as though he said I need prayer as well as you. And doubtless he also asks their prayers because he is conscious of necessity for such help as prayer can bring. For himself and his fellow workers he asks: (1) Prayer that they may have opportunity for work. "That God may open unto us a door." To the mystery of the gospel there is the great obstacle of minds closed by prejudice, hearts closed by antipathy. The preacher, like his Lord, has to stand at the door and knock. He asks: (2) Prayer that shall be sympathetic with their sorrows. For he reminds them that he is "in bonds." In every one of the epistles of his captivity the apostle mentions this coupling chain which he their prayers must seek, either that the chain be broken, or the prisoner be strengthened to endure. He asks: (3) Prayer that they may have fitness for their work. The one pressing want of their condition was "boldness." Sometimes the main want is wisdom, sometimes patience, sometimes gentleness. Here, because of all that was around him and before him, he felt the supreme want was courage. And, indeed, when is this not wanted by those who have to proclaim such a message as the gospel, to such souls as proud, selfish, self-willed men, for such a Master as the Christ who travails till victory is won? URIJAH R. THOMAS. Bristol. Seeds of Sermons on St. Paul's Epistle to Philippians. Having gone through all the verses in the Epistle to the Ephesians (see "Homilist," Vol. xxii. to xxviii.), we proceed to develope, with our usual brevity, the precious germs of truth contained in this letter. The following remarks, as a standing introduction, may contribute some portion of light to the whole Epistle :-Notice (1) The residence of the persons addressed. Philippi-whose ancient name was Crenides-was a city of Macedonia, and called after the name of Philip of Macedon, because he rebuilt and fortified it, B.C. 358, and afterwards colonised by Julius Cæsar, who invested the population with the privilege of a Roman City. It was the first place in Europe where the Gospel was preached by Paul, an account of which we have in the sixteenth chapter of the Acts. It was during his second missionary tour, and about A.D. 53.-Notice (2) The occasion of the Epistle. The contributions which the Philippians had made towards supplying the Apostle's necessities when a prisoner at Rome, evidently prompted its production.-Notice (3) The scene from which the Epistle was addressed. That it was from Rome where he was a prisoner is clear, from chapters i. 1-13, iv. 22. It would seem from the Epistle that he was expecting a speedy decision of his case, and hoped to obtain his release. Epaphroditus had been despatched to him from the Philippian Church with pecuniary contributions for the Apostle's relief, and on his return the Apostle entrusted this letter for conveyance. This would be about A.D. 63.-Notice (4) The general character of the Epistle. It is all but free from any censure, and breathes a warm and generous feeling through every part. The Epistle gives us the impression that the Philippian Church was one of the most pure, consistent, and generous, of that age. About 40 or 50 years after this Epistle was written, we are informed that Ignatius, on his way to martyrdom passed through Philippi, and was most warmly received in that city.] No. IX. A LIFE OF CONSISTENCY, UNITY, AND COURAGE. The Apostle here means that whether he should come to them or not-for he was not certain on the point-they should be careful to pursue a certain course of conduct. "By supposing," says Bengel, "this or that future contingency men may persuade themselves that they will be such and such as they ought to be. But it is better always without evasion to perform present duties under present circumstances." Their obligation to live a Christly life was independent of the contingency of the circumstances of his life. He might visit them, or he might not; he might remain in the flesh or he might depart. In any case he urges on them consistency of conduct, unity of life, and fearlessness of soul. He urges on them I. CONSISTENCY OF CONDUCT. "Let your conversation (politenesthe) be as it becometh the Gospel of Christ." I take this. to mean, fulfil your duties as citizens, worthy of the Gospel of Christ. This is a most comprehensive view of the duty of those who profess to believe in the Gospel; it means act worthy of your profession, be consistent. You profess to believe in a God act worthy of that profession, be reverent, be devout, be thankful. You profess to believe in Christ : walk worthy of a true disciple, be docile, be studious, be loyal. You profess to believe in future retribution regulate your present conduct in accordance with that faith, subordinate the world to the soul, and consecrate the soul to Almighty Love. In chap. iii. 20 Paul says, "Our conversation is in heaven;" that is, our citizenship is in heaven. The genuine disciple of Christ is now a citizen of heaven, he is ruled by the laws of heaven, he enjoys the rights of heaven. This being so, how superworldly and morally stately should be our deportment here. The discrepancy between the creed of Christian men and their daily conduct is a terrible sin and a tremendous curse. He urges on them— II. UNITY OF LIFE. "That whether I come and see you, or else be absent, I may hear of your affairs, that ye stand fast of heart consisteth not in uniformity of opinions or beliefs, but in identity of supreme purpose and love. There is only one meeting and mingling place of souls, and that is in the object of paramourt affection. Here is Secondly: Unity of labour. What is the labour? "Striving together for the faith of the Gospel," or more properly "with the faith of the Gospel." (1) The united labour must be steadfast. "Stand fast." One fixed, irrevocable purpose; no vacillation, no distraction. Let the union of heart be so complete, and the souls so welded together, that the united purpose shall be immovably fixed. (2) The united labour must be earnest. "Striving together." The metaphor is drawn from the games, and whether the games were those of wrestling or racing, they involved almost an earnestness. In agony of Christian work all labour without earnestness is morally worthless in its character, and useless if not pernicious in its results. (3) The united labour must be with one instrument. 46 Striving together for (with) the faith of the Gospel." There is no destroying evil, "putting away sin," and promoting true virtue and holiness only with the gospel. Philosophy, legislation, and literature have tried and failed. The Gospel is the "power of God." Here is true unity, unity of heart, unity of labour, unity of instrument in the work. Paul urges on them— III. FEARLESSNESS OF SOUL. "In nothing terrified by your adversaries." "Terrified." "The original word is strong-starting or flinching, like a scared animal. This fearlessness in the absence of all earthly means of protection or victory is a sign of a divine strength made perfect in weakness (2 Cor. xiii. 9), not a complete and infallible sign (for it has often accompanied mere fanatic delusion), but a sign real as far as it goes, having its right force in harmony with others. The effect which it had on the heathen themselves is shown even by the affected contempt with which the Stoics spoke of it as a kind of madness,' a morbid habit, a sheer obstinacy." Dr. Barry. Two remarks are suggested concerning this Christian fearlessness. First: It bodes good to its possessor, but evil to its adversaries. It is " an evident token of perdition to the opponents of the Gospel, but "salvation" to its genuine disciple. A man who has wellfounded moral fearlessness of soul is safe amids hostile hosts, and his very fearlessness will make hostile hosts fear and tremble. Secondly: It is well founded, and often nobly developed. It is the gift of God, it is not an inherent stoical self-sufficiency. It is given as a provision for the suffering condition to which Christians are subject. It is given to Christians, not only "to believe on Christ, but also to suffer for His sake." "In the world ye shall have tribulation" &c. How splendidly developed was this fearlessness of soul in Paul. Having the same conflict which ye saw in me and now hear to be in me." They saw his sufferings (Acts xvi. 24.) "None of these things move me." CONCLUSION.-Such was the course of life which this Apostle in the prospect of death urged on the Philippians, consistency of conduct, unity of life, and fearlessness of soul, and all these are as binding on us and as necessary for our good as they were in the case of the Philippian Church. Homiletical Breviaries. No. CCCXLVII. The Morally Sound and Unsound in the Universe. "THEY THAT ARE WHOLE NEED NOT A PHYSICIAN, BUT THEY THAT ARE SICK. I CAME NOT TO CALL THE RIGHTEOUS, BUT SINNERS TO REPENTANCE."-Luke v. 31-32. There are two classes of rational and responsible beings in the universe, the morally sound and the morally unsound. I. The Morally SOUND. Christ here calls such the "righteous." These embrace two classes. First: Those who have never been morally unhealthy. These comprehend all those celestial intelligences who retain their pristine innocence, seraphs, angels, archangels, their natures have never been tainted with disease. Secondly: Those who have been perfectly restored from a state of unhealthiness. Such are the "Spirits of just men made perfect." Once they were diseased, but they have been cured, perfectly cured. II. The morally UNSOUND. These, again, embrace two classes. First: Those who are insensible to their disease. Such, perhaps, are the vast majority of the human race, forming that mighty generation who are "pure in their own eyes." Their insensibility to their diseased condition aggravates the sadness of their state. The worst cases of fever and consumption are those where the patient fancies himself well. Insensibility to pain is a fatal symptom, it is so with souls. Sinners who are unconscious of their malady live in neglect of the Physician who alone can heal them, and of the remedies which alone can make them sound. Of such Christ says, the “whole need not a physician." Secondly: Those who are conscious of their malady. Such are those to whom the Gospel has carried a conviction of sin, like the thousands who, on the day of Pentecost, cried out, "Men and brethren, what shall we do?" To these Christ comes as a Physician, because they feel their need. What a Physician is He to such! Always ready, ever accessible, exquisitely tender, infinitely skilful, rendering at all times His services "without money and without price." |