cipate. No, indeed, for then we need only oppose strength to strength, and acuteness to acuteness. Then it would be sufficient to find out our enemy's weak points; it would be easy to conciliate his enmity, and not impossible to overcome him, either by kindness or dexterity. But the enemy whom we have the greatest need to fear, is not an enemy of this kind. He is not accessible, not visible, not to be met in the ordinary way. Worst of all, he is not to be conciliated, not to be baffled, not to be weakened by mere human efforts. He is our enemy in season and out of season. He is our enemy now, he is our enemy ever. And this spiritual enemy, the devil, has great power as well as endless malice. He has ways and means of gaining access to our souls which we know not of; and when he has gained an entrance, he keeps his place with the most dexterous cunning and contrivance, and conducts his warfare against our souls with the most plausible artifice and the most implacable hostility.

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And be it especially remembered, that Satan is not alone in his schemes for our ruin. He has his ministers,-legions of I wicked spirits-hosts of fallen rulers of darkness,—who are continually plotting in conjunction with him, and working out, with most complete accordance, and most unanimous perseverance, the designs of "the god of this world." Must not this formidable hostility be a sufficient incentive to us to quicken our energies, arouse our fears, and awaken us out of sleep? Must it not teach us the necessity of action-of watchfulnessof caution-of wisdom? Must it not, above all, show us that we are not sufficient of ourselves to think any thing as of ourselves, but that our sufficiency must be of God"-that our faith in the mighty Saviour of souls must be implicit and unreserved— that prayer, holy, humble, unwearied prayer must be the habitual refuge and that grace, omnipotent, unceasing, unfailing grace must be desired, obtained, improved, and from time to time increased? Oh! may such be the case with all and each of us, if not at present, at least in future! May we be brought to know, by the grace of Jesus working in us, our own great weakness, and God's mighty power! May we be brought to know, that our spiritual enemies are many, implacable, and one in purpose,-continually setting in our way obstructions, temptations, and difficulties-and never once ceasing from devices of mischief as long as there are devices to practise! Then shall we at once strive and pray to be

12 Cor. iii., 5.

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"strong in the Lord and in the power of his might." Then shall we "put on the whole armour of God, that we may be able to stand against the wiles of the devil." Then shall we take unto us the whole armour of God, that we may be able to withstand in the evil day, and having done all, to stand."

This brings us to the consideration, secondly, of the spiritual aids and succours with which the Apostle here shows, in figurative language, that the Lord supplies his people. First, the Lord supplies his people with "truth," with that uprightness of purpose and sincerity of intention, which keeps the whole conduct uniform. And this he likens to " a girdle," which holds together the joints of the armour. The Lord supplies his people with "righteousness," with that fruit of a lively faith, which is rich in good works, both of piety and holiness'. And this he likens to "a breastplate," which is a strong defence of that part of the body at which an enemy most frequently aims. The Lord supplies his people with a peaceful, quiet spirit, which he commends in his Gospel, as of great price, and as a most effectual safeguard against strife and contention. And this he likens to the defence with which the feet of the soldier are provided when he marches against the enemy. The Lord supplies his people with "faith," faith strong enough to support the soul in any danger, and mighty in that righteousness of the Lord Jesus which justifies, sanctifies, and glorifies the believer. And this he likens to a "shield," which a man holds before him with confidence, however desperate the onset, in the day of battle. The Lord supplies his people with a good "hope of salvation," which encourages them, and gives them great boldness, and a sense of security in the hour of peril. And this he likens to a helmet," which covers the head of the warrior, and affords it complete protection. The Lord supplies his people with "the word of God," with which, if used with effect, and handled with dexterity, they can give an answer to every man that asketh them a reason of the hope that is in them2," and SO effectually "resist the devil that he will flee" from them. And this he likens to 66 a sword," which not only defends but assails, as need requires. And he concludes with general directions on the important subjects of prayer, watchfulness, and intercession, without which none of the foregoing holy principles can be maintained in the soul.

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And shall we not take unto ourselves all this spiritual 3 James iv., 7.

1 1 Thess. v., 8.

2 1 Pet. iii., 15.

armour, if it can be obtained by prayer, strengthened by watchfulness, and proved in the love, good will, and brotherly kindness with which we mediate for others. Yes, clothed with this heavenly covering, furnished with this armour of proof, armed thus at all points with these innumerable graces and defences of the gospel of Christ, we shall go forth manfully and confidently to the spiritual combat, and wrestle "with all the power of the enemy." We shall seek and find every thing necessary to maintain us in our present high position as soldiers of the cross; and if hitherto we have been faint-hearted, this appeal of the Apostle shall give us courage, and the struggle thus entered upon shall not be in vain. And lo, these are the hopeful words, "If ye, being evil, know how to give good gifts unto your children, much more will your heavenly Father give the Holy Spirit to them that ask him." 'Ask, and ye shall have; seek, and ye shall find; knock, and it shall be opened unto you. For every one that asketh receiveth, and he that seeketh findeth, and to him that knocketh it shall be opened'."

THE TWO AND TWENTIETH SUNDAY AFTER TRINITY. Phil. i., 3 to 11.

THE EPISTLE. 3 I thank my God upon every remembrance of you,

4 Always in every prayer of mine for you all making request with joy,

5 For your fellowship in the gospel from the first day until now;

6 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:

7 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 gos

pel, ye are all partakers of my grace.

8 For God is my record, how greatly I long after you all in the bowels of Jesus Christ.

9 And this I pray, that your love may abound yet more and more in knowledge and in all judgment;

10 That ye may approve things that are excellent; that ye may be sincere and without offence till the day of Christ;

11 Being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God.

The Philippians were great favourites of the Apostle. There is less of blame and more of praise in his epistle to the converts at Philippi than in any other epistle; and hence it is most probable that the Philippian converts had been more stedfast and more

1 Matt. vii., 8, 9, 10, 11.

numerous than any. Be this as it may, it is most gratifying to see such zeal for their best interests, such commendation of their spiritual progress, such intense desire to serve them in things pertaining to their souls, as is here displayed. And it will be most edifying to us, on the present occasion, to gather up the most prominent particulars of the Apostle's statement, that nothing be lost.

And first, we ascertain that Christians may have preferences, if they are not inconsistent with the obligations of universal love. This was the case with the Apostle. He was partial, very partial, to the Philippians; but he loved all men. There were none that he hated-none that he injured-none that he envied- -none that he slandered-none that he regarded with uncharitableness-although there happened to be some whom he loved more than others. He rebuked, indeed, but in sorrow. He found fault, but “in the spirit of meekness." He denounced, but in mercy to the hardened soul. Those whom he rebuked, and condemned, and denounced, he still loved. Nay, the very rebuke, the very blame, the very denunciation, were the effects of real love, and proceeded from a fatherly regard for their spiritual welfare. And in this he only imitated his Lord, who was not the less good to the poor, gracious to sinners, patient toward enemies, kind toward all men, because he loved some with an exceeding love. Yea he "gave to all men liberally,” like his heavenly Father, "and upbraided not1." Such, then, was the Apostle. He had the Philippians in his heart, but he cared for all the churches.

In this, as in every other matter pertaining to the conscience, the Christian should be a follower of the Apostle, as he was of Christ. Let him "esteem very highly in love" those who most richly deserve his love. Let him exercise toward them all benevolence-all partiality—all affection. Let him do them all the good he can. Let him commend them highly wherever he goes. Let him serve them, honour them, imitate them. Let him prefer their society, glory in their prosperity more than in that of others, and give them the chief place in his heart. But let him be especially careful that they absorb not all his love. The world at large-the household of faith-the members of his family—all have a claim upon him- if not as one in faith, yet as one in nature; and he is bound to acknowledge the claim, and love his neighbour as himself. Service must be

1 James i., 5.

done unto all men, as every man has need. Heed must be given especially to the souls of sinners and worldlings. The circle of our charity, brotherly kindness, good-will, must be very wide. None must be despised, disregarded, cast out; for every one in distress is a neighbour, and every one in the world, a brother.

But, secondly, on what foundation did the Apostle's preference for the Philippians rest, for on the same must our preferences be grounded. "It is meet for me to think this of you all, inasmuch as both in my bonds and in the defence and confirmation of the Gospel, ye all are partakers of my grace." As if he had said, "congeniality of character is the bond, by which the grace of God has united us; for by that grace you have been enabled to bear trials as great as mine, and to show the same zeal in defending and confirming the Gospel as I." And this was not assertion, but fact. To their sufferings he thus alludes in another place. "Unto you it is given, in the behalf of Christ, not only to believe in him, but also to suffer for his sake, having the same conflict which ye saw in me, and now hear to be in me1." And he speaks of their benevolence: "I received of Epaphroditus the things which were sent from you, an odour of a sweet smell, a sacrifice acceptable, well pleasing to God." And, "even in Thessalonica," says he, (that is, at the time when I was in Thessalonica,) "ye sent once and again unto my necessity." Lydia and the jailer were remarkable instances of Philippians converted to the Christian faith.

And most honourable testimony in their favour, as a body, the Apostle gives, in his second chapter, wherein he says that they "obeyed not in his presence only, but much more in his absence"." Be this the ground, then, on which a Christian founds his friendships, and rests his esteem. The worldly man loves his brother, because he has companionable qualities, or has prospered in the world, or may make himself useful to him. The learned man gives another the right hand of fellowship because he is learned. The sinner is the friend of sinners. But let lively faith, patience in tribulation, distribution to necessity, perseverance in well-doing, zeal in diffusing and advancing the Gospel, be the ties that unite Christian to Christian. Be a union 3 Ibid. iv., 16. Lydia was a woman of Thyatira, but resident at Philippi. See Acts xvi., 14, 15, 25 to 34, and 40.

1 Philip. i., 30.

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2 Ibid. iv., 18.

5 Philip. ii., 12.