II.THE OPPOSITION TO WHICH IT IS EXPOSED.

III.THE MEANS OF ITS DEFENCE.

IV.THE PERSONS WHO OUGHT TO DEFEND IT.

(J. Lyth, D. D.)

(Professor Eadie.)

(H. W. Beecher.)

(H. W. Beecher.)

(Oliver Cromwell.)

(Anstera.)

(William Arnot.)

(Bp. Ryle.)

II. THE GROUND OF THIS CONFIDENCE. "This shall turn," viz., the preaching of Christ. His joy does not arise from the fact that certain persons preached, but from the higher fact that Christ was preached; not that bad men were working, but that a good work was being done.

III. THE EXTENSION OF THE TRUTH IS THE BEST GUARANTEE OF PERSONAL HAPPINESS. A man of less moral grandeur would have started the argument from himself. Let me be free and then the gospel shall triumph; but he knew nothing of such self-idolatry. He said Christ shall be preached, and Christ's servants in due time shall be free. When it goes well with the Master it goes well with the servant.

IV. THE GOSPEL HAS EVERYTHING TO HOPE FROM BEING ALLOWED TO REVEAL ITS OWN CREDENTIALS. Proclaim it — ministers, teachers; it sounds well from any lips — philosophers, babes and sucklings, unlearned. By whomsoever pronounced, the celestial fire will strike through every syllable.

V. THE GREATEST MAN IN THE CHURCH MAY BE SERVED BY THE SUPPLICATION OF THE GOOD. The apostle associates his salvation with the prayer of the Philippians. No man is so far advanced as to be beyond the range of prayer. Here a child is of value.

(J. Parker, D. D.)

II. ALL GOD'S PROVIDENTIAL DEALINGS WITH HIS PEOPLE ARE INTENDED TO BE A TRAINING FOR SALVATION, whether pleasant or like Paul's at Rome, "not joyous but grievous," a discipline fitted to ripen the flower of holy character, which will be fully opened in its glorious beauty in heaven.

III. BY THE MEASURE IN WHICH WE AVAIL OURSELVES OF THIS TRAINING OUR SALVATION WILL BE AFFECTED.

1. All who reach heaven will be perfectly happy up to the full measure of their capacities, because being "pure in heart," they will "see God" as fully as their natures can see Him.

2. But the eyes of those who availed themselves but little of the light, of truth, who looked at God but seldom, will be able to look at Him only from far; whilst those whose eyes have been much accustomed to the light here, will stand in the foremost circles, and there with ravished hearts gaze on the infinite glory. Some will have an abundant entrance, while others will be saved only as "through fire."

IV. Remembering these things, WHAT MANNER OF PERSONS OUGHT WE TO BE.

1. In all holy conversation and godliness.

2. In prayer and effort.

3. So that the Divine training may" turn to our salvation."

V. HOW THEN SHALL WE OBTAIN THIS SPIRITUAL PROFIT?

1. Through the supply of the Spirit of Jesus Christ.(1) He originates and supports spiritual life; clears away the mists of prejudice; opens the eyes to guilty self and merciful God; dwells in the regenerate.(2) The figures under which His influence is set forth describe His action; "fire" to burn up the chaff within us, and to light up in our souls the genial flame of love; water to cleanse pollution and to quench thirst; unction to consecrate.

2. This supply is obtained largely through the Church's prayer.

(R. Johnstone, LL. B.)

II. THE PRAYER. He relies on the Philippians' intercessions, answering to those he always offered for them (ver. 4). It is simply His most graceful way of asking them to pray for him — not, simply with reference to the official work of the gospel, but to the good of his own soul. Mutual prayer is bound up with the very essence of the Christian system.

III. THE CONNECTION BETWEEN THE TWO. He seems to place himself between them and his Lord. The Spirit of Jesus flows unto him in proportion as the prayers of his fellow Christians and his own flow out towards Him in supplication. We are what the supply of the Saviour's Spirit makes us; that is the measure of our life, strength, perception of truth, performance of duty, and attainment in grace. But that is dependent on individual and common prayer; and the prayer for the Spirit is offered through the same Spirit in whom as well as for whom we pray.

(W. B. Pope, D. D.)

1. In reference to Paul.(1) He expected to be prayed for. He does not ask for, but assumes that he has their prayers. Would that all pastors could assume as much. Some are rich in this, but some terribly poor.(2) He valued the prayers of the saints. He was an apostle, but could not do without them; how much more we.(3) He looked for great results from them. He wanted them all the more because his troubles were heavier than usual; so do ministers in these evil days.

2. In reference particularly to ministers.(1) They may justly claim the prayers of their brethren.

(a)To help them in their duties, so that they may be made effectual.

(b)They are burdened with remarkable responsibilities.

(c)They have an experience singular to themselves.

(d)They have subtle, numerous, and peculiar temptations — pride; despondency.

(e)They have many discouragements.(2) The prayers which are wanted are those of the entire Church. From some other labour some of you might be exempted, but not from this.

(a)Of all who profit by our ministry. If you feed upon the Word pray that others may do so; if you don't, do not unkindly speak of it everywhere, but tell the Lord about it.

(b)Of converts.

(c)Of the aged with their experience, and the young with their freshness.

(d)Of the absent through sickness, etc. How effective the ministry of the helpless who can yet pray.(3) The prayers of God's people ought to go up for their minister in many forms.

(a)It should be daily work.

(b)If we expect a blessing on our families through the ministry, we should as families ask God to bless it.

(c)Then there are our prayer meetings, etc.

(d)There should be especial prayer by each Christian at home before every service.(4) These prayers, to be good for anything, will be attended with consistent lives.

II. THE SUPPLY OF THE SPIRIT.

1. The Spirit we want is —

(1)The Spirit who rested on Christ.

(2)The Spirit, the Comforter, who represents Christ.

2. This Spirit is essential to every true minister. All other gifts, however desirable, may be dispensed with, but for the conversion of souls this is the one essential.

(1)The preacher must be taught of the Spirit, else how shall he speak?

(2)He must be inflamed by the Spirit.

(3)He must have the unction of the Spirit.

3. The supply of the Spirit is essential to the edification of the Church of God. To build up a church.

(1)Light is needed.

(2)Love.

(3)Holiness.

(4)Zeal.

4. For the conversion of sinners. Who can enlighten the blind eye, quicken the dead soul, but the Spirit?

5. For the progress of the gospel and the victory of truth.

(C. H. Spurgeon.)

(C. H. Spurgeon.)

(C. H. Spurgeon.)

(Dr. H. C. Fish.)

(Anecdotes of the Wesleys.)

(T. Guthrie, D. D.)

1. This seems natural if we regard his character and temper.(1) He was a warm-hearted man, an intellectual man, a man, moreover, whose natural gifts had not been cramped but had a healthy development, and who had healthy cravings. While he did not think more highly of himself than he ought, neither did he think more meanly.(2) He was a born leader, not fitted for service so much as for rule: finding few or none with dignity enough to compel his homage. A man of ambition, with a splendid secular career before him.

2. When Jesus spoke to him Paul found a Master, and at once a new object of expectation and hope was found.

II. THE EXPECTATION WAS THAT CHRIST WOULD BE MAGNIFIED IN HIM.

1. Notice the change of self-estimate. Had Paul joined some secular cause he would have regarded himself as conferring a favour: but when he joined the Church he only congratulated himself on finding mercy. This self-abnegation was because he found Christ all in all.

2. He expected that Christ would be magnified in his body: it seems more natural for us to think his spirit. But the body is the manifestation of the spirit. In the spirit Christ is felt, in the body He is seen. If the life is degraded Christ is not in the spirit.

3. He expected that Christ would be magnified in his body irrespective of time or circumstance, life or death. Christ's grace is sufficient for this.

III. OF THIS EXPECTATION HE WAS NOT ASHAMED BUT ENTERTAINED IT BOLDLY.

1. Some Christians feel ashamed of a bold, vigorous magnification of Christ. "What will the world say?"

2. Some Christians feel afraid to magnify Christ. "What will the world do?"

(A. J. Bamford, B. A.)

II. NO POWER CAN SO LIGHT UP THE FUTURE AND THROW OVER IT THE HUES OF IMMORTAL BEAUTY AS CHILDLIKE TRUST IN GOD.

III. THE UNEXPECTANT AND HOPELESS MAN IS LIVING ONLY HALF A LIFE; but he who is living on false hopes and expectations is wasting life.

IV. IT IS RIGHT THAT THE BODY SHOULD BE TURNED TO MORAL ACCOUNT. Christ purchased the whole man. The passions are not to have their own wild way. The blood is not to be the master of the man.

V. THE POSSIBILITY OF BEING READY FOR LIFE OR DEATH.

(J. Parker, D. D.)

I. BY MAGNIFYING CHRIST.

1. Christ is the most splendid object in existence.(1) He is highly thought of in heaven. There He is seen as He is.(2) He is highly thought of in hell. The destruction of the lost comes from His presence and glory.(3) But while heaven and hell in different ways acknowledge the greatness of Christ there are men on earth who entertain the lowest thoughts of Him, although it was on earth that He displayed His love. But there is a rapidly increasing number who count all things loss for the excellency of the knowledge of Him.

2. While speaking of magnifying Christ it is proper to be reminded that there are some who do all they can to diminish Him.(1) Such are they who deny him.(2) But there are some who injure Christ though they deny Him not. They lessen Him as to the Divine dignity of His person, the magnitude of His work, the merits of His sacrifice.(3) There are those who magnify themselves under the pretence of magnifying Christ.

3. But while some dishonour Christ there are others who magnify Him. How?(1) Not by making Christ appear greater than He is — that is impossible. The highest created mind has never set conceived that He is so great as He is.(2) Not by a thoughtless chiming upon His name or by the use of a few phraseologies; but —(3) By receiving in the letter the truths respecting His incarnation, teaching, death, etc., and the spirit of those truths which give brightness to the intellect, love of righteousness to the heart, vigour and grace to the character, and bind the soul to the Infinite.

4. It was thus that Paul magnified Christ. Not only was the Christian system as a whole confirmed in Him, but its distinguishing doctrines.(1) That God is willing to pardon the chief of sinners.(2) That the power of God can make the greatest sinner ask for mercy.(3) That by the grace of God the greatest sinner may find mercy and be transformed into the greatest saint, apostle, missionary.

II. IN ORDER TO MAGNIFY CHRIST ALL THE CIRCUMSTANCES OF OUR LIFE MUST BE SUBSERVIENT TO THAT END.

1. Our active services.

2. Our afflictions.

3. Our life and conduct.

4. Our death.

(Caleb Morris.)

1. In the conversion of His people.

2. In their sanctification.

3. In their devoted labours in His cause.

4. In their trials and sufferings.

5. In the abiding results which their services secure.

II. HOW CHRIST IS MAGNIFIED IN THE CHRISTIAN'S DEATH.

1. By raising his soul above the dread which it naturally inspires.

2. By abiding hopes and consolations in his death.

3. Through the influence which his death exerts on those who survive.Conclusion: Our theme ought to lead us —

1. To see the power and glory of the Saviour.

2. The characters to whom only the text applies.

3. The grand aim of the Christian ministry.

4. That the Christian need not be painfully anxious about the events, of life.

(J. Burns, D. D.)

1. By God the Father (Philippians 2:10).

2. By the angels. They did so when He was on earth. They do so in heaven.

3. By every individual partaker of His great salvation; by Paul and us.

(1)In our firm belief of His vicarious sacrifice.

(2)In our self humility.

(3)In unshaken confidence.

4. In earnest evangelism.

5. In hopeful death.

II. IN WHAT DOES ITS EXCELLENCY APPEAR.

1. This is all men's moral obligation.

2. The God greatest moral excellence.

3. The only right principle of action.

4. Because always honours it.

(N. M. Harry.)

(J. Hutchison, D. D.)

1. There is the absorbing devotion which this man has to Christ.

2. Then comes in the bend of the stream; a rock on the margin sends the waters away in another direction. He thinks about others.

3. Then comes the third feeling when he apprehends it to be his duty to stop and work.

I. The first attitude of the apostle's mind. Here we get THE GRAND, NOBLE SIMPLICITY AND UNITY OR CONTINUITY OF LIFE AND DEATH to a devout man thinking about himself.

1. Look at the noble theory of life. In all senses in which you can use the words, Christ is this man's life.(1) The secret of its origin, its source, and basis.(2) Its goal and aim.(3) Its law and pattern. My life, if it be in Christ, rosy become a chain of golden deeds; if I be out of Christ, it is but a heap of unconnected links.

2. Wheresoever life is thus simple and of a piece, death will be gain, continuous and increasing.(1) The direction is the same; he passes the points and gets on to the other line without a shock.(2) The life is simply lifted out of the common atmosphere and plunged, as it were, into an oxygen jar, and it blazes out the more brightly for the change.

II. The second bend or reach. THE HESITATION WHICH ARISES FROM THE CONTEMPLATION OF LIFE AS A FIELD FOR WORK. The broken language of the original expresses the broken waters of the river as it takes the turn. "I am in a strait," like a man hedged up between two walls, not knowing how to turn. Paul was the subject of two counter attractions, that of death and that of life.

1. Notice how be talks about the former. "I desire to depart," weigh an anchor or lift the pegs of a tent. To be with Christ that is the attraction. He draws us, and we run after Him. This is no morbid, sentimental desire for death arising out of hatred with life.

2. Then think of that reason for living which overbears the wish for death. "There is work to be done, and so I feel that life tugs at me." How different to many men's clinging to life, because of the judgment after death.

III. Notice THE BEAUTIFUL CALM SOLUTION OF THE QUESTION — not an equipoise of hesitation, something pulling two different ways, and so the rest of equal forces acting. "I KNOW THAT I SHALL ABIDE AND CONTINUE WITH YOU ALL" — a calm taking what God wills about the matter. Stick to your tasks, and in God's time you will have rest and reward. Conclusion: Here are two theories of life for you. "To live is Christ, and to die is gain." "To live is self, and to die is loss and despair." Which?

(A. Maclaren, D. D.)

1. Such life is never aimless; but how many people could give no rational answer to the question, What are you living for?

2. Its aim, however, does not lie within the circle of the seen and temporary. While not indifferent to the claims of the present world, its ambition pitches higher.

3. Its end and substance is Christ.

4. A life is possible which, while in a sense Christ, Shall not be such in the full and proper sense of the term. St. Paul has just spoken of Christians who were insincere and contentious. So now there are men whose life is Christ, predominately, it may be, but not wholly.

II. WHAT CHRISTIAN DEATH IS, AND HOW IT OUGHT TO BE REGARDED.

1. It is Christian death of which he speaks, yet we cannot but be struck with an assumption he makes concerning death in general — living, only not in the flesh. "All live unto God."

2. The life out of the flesh which Christians live is a higher and more advanced life than that of the present. Not that there is anything essentially evil or degrading in the flesh; but death will, to those who love Christ, obviously be so far gain that it will clear away a throng of hindrances to the free consecration of the soul to God.

3. The pre eminence is defined as being with Christ.(1) Believers are already with Him, "joined to Him," etc., but in important respects we are at present not with Him. He is beyond the reach of our sense.(2) Death raises the saint to be with Him immediately, although we shall be nearer after the resurrection.

4. St. Paul does not measure this preeminence of Christian death over Christian life. He is content with a general statement of its exceeding superiority; it is "much more than much better."

III. CHRISTIAN LIFE AND DEATH REGARDED AS AN ALTERNATIVE.

1. Ordinarily, even Christians recoil from death, partly for want of an adequate faith, partly from physical shrinking.

2. Within limits this desire for life is not blameworthy. Such a sense of future blessedness as should spoil earth for us is nowhere encouraged in Scripture; it would be incompatible with our duty to God and man, and in many cases it is desirable for others that we should stay.

3. But whether life be more or less desirable, it should be spent under the assurance that death is gain, i.e., if life be Christ, otherwise we have no reason to expect that death would bring any advantage.

4. Granting this, however, if the will of God ordains life, it is an unspeakable grace to live and not die. It is service for the blessed Master, the fruit of which is so ample that we can afford to wait for everlasting life. Be death ever so desirable, it is our own fault if the happiness of life does not more than counterbalance the trial of it. Other things being equal, the more life, the more heaven.Conclusion:

1. How startling a contrast the current life of man forms with this lofty ideal.

2. When this august profession is more than a profession, how rare is the type of character which answers to the apostolic model.

3. Yet this same life is the only secure, rational, and happy life to live.

(J. D. Geden, D. D.)

1. From Christ. Christ is the source of his existence.

2. On Christ. Christ is the support of the life He has given, nourishing it with communications from Him self.

3. To Christ. Coming from Him, He is its aim and end.

II. THE DESIRE HE HAS WHILE LIVING THIS LIFE (ver. 23).

1. "To set loose a second time," as vessels, not outward bound, but from a foreign port on a return voyage. He is not looking back on the country behind him, he is looking on the sea which he has to cross before he can get home.

2. Why? Because Christ is there. "Whom have I in heaven but Thee?"

3. This is the result of the new life which tends towards Christ, its source.

4. Thus to be with Christ is "beyond all comparison better." There is a fruition of Christ above, compared with which the highest enjoyment we can get out of Him here is as nothing.

III. A FEELING IN THE CHRISTIAN'S MIND COUNTERACTING THIS DESIRE, viz., a desire to remain, springing from —

1. Love to Christ. "To me to live is Christ" — it is for Christ's honour and glory to live a fruitful life.

2. Love for his fellow men. Love for self would say "Go"; love for perishing sinners is stronger, and says "Stay." The hesitation only lasted as long as he was speaking of it.

(C. Bradley, M. A.)

1. To me to live is gaiety, delightful society; and to die is the quenching of all joy, to plunge into I know not what, and to go where I do not wish to go.

2. To me to live is the indulgence of the luxury of my senses; to die is the destruction of all that gratifies them.

3. To me to live is affluence in what all are coveting; to die would be to have all this seized by others.

4. To me to live is successful enterprise, competition overcome, prosperity, power, fame; to die that would be to lose the field of my career.

II. BY THOSE WHO LOOK ON THE DARK SIDE. To me to live is a hard thing; it is to endure privation, poverty, pain. Well then, would you die in preference? Oh, no, that would be worse. Why so? Sometimes the person can hardly tell — there is an undefined horror of death, but sometimes there is the power of conscience in the case.

III. BY WHOSE WHO LOOK ON LIFE IRRELIGIOUSLY.

1. To me to live is a course in which my pleasures are poisoned with vexation; but at any rate it is for so long an exemption from what I have to expect hereafter. Besides, while I live I may repent and reform; but to me to die is perdition.

2. To me to live, says the atheist, is to have the play of all my senses, to take all I dare or can of immediate good, to exult in defiance of what superstition has feigned an almighty power, perhaps to command great attention by my genius. On the contrary, to die is to have all this broken up, and to become a clod of earth.

IV. BY THE CHRISTIAN. To live is Christ and to die is to be with Him, therefore gain — far better.

(John Foster.)

I. LIFE IN CHRIST COMPREHENDS ALL TRUE LIFE — science, air, beauty, music, all that adorns the saint, strengthens the worker, sustains the sufferer. All life rooted in Christ will bear all manner of fruits and be beautiful with all the hues of heaven. Into what base are our life roots struck?

II. LIFE IN CHRIST CAN SEE THE ULTERIOR PHASE OF WHAT MEN CALL DEATH. The eye of true life can see clear through the dispensation of dying, and behold the "gain;" can see straight through the troubled night of the final act of man upon earth, and gladden itself with the sight of the morning glory that falls forever on the hills of heaven. To die is mystery; speculation; life's most desperate venture; annihilation-this is the creed of those whose life is not centred in Christ. Compare this creed with the gain which Christianity discloses.

(J. Parker, D. D.)

I. INQUIRE INTO THE MEANING OF THE WORDS, "TO ME TO LIVE IS CHRIST." True experimental Christianity is —

1. A life of dependence on Christ, as of children on the head of a family. This dependence is

(1)constant;

(2)humble;

(3)trustful;

(4)invisible, but real.

2. A life of communion with Christ; as between two dearest friends. This is

(1)habitual;

(2)cordial;

(3)private and public.

3. A life of conformity and devotedness to Christ, as servants to an illustrious and beloved master. This is entire, and embraces

(1)all the occupations of life whatever they may be, secular or sacred;

(2)all the thoughts and affections.

II. THE GROUND WE HAVE TO INFER THAT WHEN "TO LIVE IS CHRIST," TO DIE WILL BE GAIN. Because —

1. To whatever world death shall introduce us, Christ will be Lord of it. "I have the keys of Hades," etc. "I go to prepare a place for you."

2. The graces and tempers of such a life as the Christian's must be the root and commencement of the happiness of that world, whatever it be as to particulars. "Whatsoever a man soweth." "Blessed are the poor in Spirit," etc.

3. We are assured that there will be an illustrious manifestation of Christ for the very purpose of making death gain. "Our conversation is in heaven," etc. (1 Corinthians 15:42).Improvement:

1. What an unspeakable advantage has the Christian over every other character.

2. Let the Christian be satisfied that death is gain, without prying into particulars.

3. Learn the importance of keeping together what God has made inseparable. Life Christ, and death gain.

(T. N. Toller.)

1. Separation for Christ, from the world, self, sin.

2. Dedication to Christ. All are dedicating their life to something — fashion, money, pleasure, science, fame.

3. Use by Christ. Religion is not a man's transformation into something different, but his acceptance by Christ for the accomplishment of his purpose.

4. Likeness to Christ, in love and knowledge.

5. Concealment in Christ.

II. CHRISTIAN DEATH. "Gain," because heaven.

1. No more trial and sickness, but eternal health and peace.

2. No more bereavement, but eternal union.

3. No more superstition, but eternal light.

4. No more sorrow over the dissensions of Christ's Church, but eternal harmony.

5. No more spiritual ignorance, but perfect knowledge.

6. No more temptation and sin, but perfect safety and holiness.

7. No more death, but the fadeless life.

(H. G. Guinness.)

1. Obedience to Christ's precepts. These preferred

(1)to the dictates of man,

(2)and to personal inclinations.

2. Admiration of Christ's character. Jesus is regarded as —

(1)The ideal of perfection.

(2)The model of imitation.

3. Devotion to Christ's interests. True Christians seek —

(1)The extension of Christ's dominion.

(2)The exaltation of Christ's name.

4. Inspiration by Christ's Spirit.

(1)In us there is no inherent holiness.

(2)Our good desires are derived from Christ.

5. Sustentation by Christ's power.

(1)We are naturally impotent.

(2)Christ works in His people, and they can do all things through Him strengthening them.

II. THE CHRISTIAN'S DEATH IS GAIN.

1. Physically. The resurrection body will be characterized by —

(1)Perfect health.

(2)Perfect beauty.

(3)Capability of increased power and activity.

2. Mentally.

(1)All hindrances to intellectual pursuits will be removed.

(2)Mental facilities will be increased.

3. Socially. Death introduces the Christian to —

(1)A more respectable circle of acquaintance. (a) The great and good of all ages. (b) The holy angels. (c) Christ Himself.

(2)A better place of residence.

(3)Unprecedented possessions.

4. Spiritually. After his decease the Christian has —

(1)A freedom from external temptations.

(2)A deliverance from inherent depravity.

(3)A constant manifestation of the glory of God.

(W. Sidebottom.)

2. If you would get a fair estimate of the happiness of a man, you must judge him in these two closely connected things, his life and his death. Solon said, "Call no man happy till he is dead; for you know not what changes may pass upon him in life." We add, "because if the life to come be miserable that shall far outweigh the highest happiness he has enjoyed in this."

I. The good man's LIFE.

1. It derives its parentage from Christ. The righteous man has two lives, that which he has inherited from his parents, and a spiritual life, which is as much above mental life as that is above the animal or the plant.

2. Christ is its sustenance. Without Christ the newborn spirit must become vague emptiness.

3. The fashion of his life is Christ. Every man has a model by which he endeavours to shape his life. Men do not always do a thing because it is right, but because some one does it whom we take as a standard of propriety. What an outcry there is against a man who dares to be singular, and says, "I will not follow your model, I will follow Christ."

4. The end of his life is Christ; not wealth, respectability.

5. Its happiness and glory is all in Christ.

II. The good man's DEATH. Why does not death spare the good and take the bad. Gain! is it not loss in every sense? No; in every sense in which it is loss it is immeasurable gain.

1. He loses friends, wife, children; but only for a time; he gains them forever.

2. He loses his wealth; but, he gains eternal riches, and those who have no money to lose are made rich forevermore.

3. He loses the means of grace, but gains heaven.

4. He loses his partial knowledge; but sees face to face.

(C. H. Spurgeon.)

1. Negatively. Not(1) the life of the beasts that perish. Meat, drink, clothing, are the means of preserving life; but not the objects for which we live. A disciple of Christ lives on them, but not for them.(2) To acquire a great property. Property is useful in fulfilling some of the ends of life, but when it comes to be an end in itself it is no longer a blessing.(3) Pleasure. He will not occupy the day in chasing thistle down.(4) Honour. He has gotten the favour of God.(5) In refusing and avoiding these things. Strip them all off, and you are no nearer a true life in the Lord. Life consists neither in having them nor wanting them.

2. Positively. His life is not a life with Christ, nor even in Christ. His very life was Christ. His former self was lost. Henceforth he lives Christ. His common life, when he lies down and rises up, when he labours and rests, in private and public.

II. DEATH IN CHRIST. The substance of the inheritance beyond we know from verse 23 is the same Christ. What are the gains?

1. Peace instead of war. Here Christ and conflict; there Christ and peace.

2. Here Christ and ignorance; seeing in part, through a glass darkly; there Christ and light.

3. Here Christ and sins; there Christ and purity.

4. Here Christ and pain; there Christ and perfect joy.

(W. Arnot, D. D.)

(Professor Eadie.)

(A. Maclaren, D. D.)

2. The word has wide application. The blade of grass, the tree, the worm, bird, behest, man, God, live. But there is life proper to each. In the lower forms it is simple, but as we ascend life becomes more complex, difficult, and, therefore, more noble. That is the noblest thing which surmounts disaster or suffering which retrieves itself or is retrieved. The life of man has so suffered, and has been so retrieved.

3. The text expresses an infinite indebtedness. No man could confer a benefit on fellow man so great as to put him under this law. Not to benefactor, defender, deliverer, could you say this.

I. THIS CANON RULES THE THOUGHT. The intellectual life is Christ's. This is not, however, to impair mental freedom. Man may expatiate on any field, making fresh discoveries at every step. But from the vantage ground of the Christ life all acquired knowledge can he put in right relations and error detected. Christ does not reveal all truth, but places man on the mountaintop of truth, where he is never out of the view of some truths.

II. TAKE LIFE AS SENTIMENT — thought with aroma in it, and beauty in it, without which no life is complete. How shall we keep the poetry in our life? Only by having the beauty of Christ's life.

III. TAKE LIFE AS FORCE — active moral force. A life without much force may be pure and good, but it can never be beneficent. A life with force may be destructive. To constitute good human force we need more than energy and self-will. We need right motives and wise means. If you leave Jesus Christ out of your life you cannot have any of them perfectly, "Be strong in the Lord," etc.

IV. TAKE LIFE AS HOPE, ASPIRATION, DESTINY. What is life if it be not this much. Without an assured future, no present of any kind can be worth a hearty interest. Have we an assured future without Jesus Christ? "Because He lives we shall live also." Conclusion: Is it Christ for you to live, or money, sentient pleasure, ambition, indifference, emptiness?

(A. Raleigh, D. D.)

1. It gave steady perseverance to his endeavours.

2. It put a tone of charity on all his intercourse.

3. It gave him calmness under trial and persecution.

I. SO FAR AS OUR LIFE IS FEELING we may say the text. Take —

1. Our thinking. The unity, peace, freedom, safe guidance of our thoughts, follow and are assured if to us to think is Christ.

2. Our trusting. No fear comes to us out of the uncertainty and insecurity of our earthly trusts if our great trust rests on Christ.

3. Our loving. There will be an ever-enlarging love to men if our first love be set on Christ.

4. Our hoping — that hope is full of immortality which can build on this sure foundation, "Jesus is mine."

II. SO FAR AS OUR LIFE IS ASSOCIATION, we may say the text.

1. In friendship His presence can make our hearts burn within us.

2. In the family He can be the all-hallowing thought sanctifying the home life.

3. In society He can make by His unseen presence our social fellowships purer and more truly happy. If this is not so it is because we have permitted the un-Christly stamp to get printed on our associations.

III. SO FAR AS LIFE IS ACTIVITY we may say the text.

1. In business, "Let every man wherein he is called," etc.

2. In the Church.

3. In the world of morals, politics, science: all these are spheres of Christ's rule.

(R. Tuck, B. A.)

2. Is it possible that St. Paul can he speaking of a mere man? This is not an accidental expression of temporary excitement. It is a sentiment that pervades his writings (Philippians 3:7-9; Galatians 2:20; Galatians 6:14). On the Socinian hypothesis all this is extravagant and idolatrous. Where do we find succeeding prophets speaking thus of Moses?

3. Paul means that Christ constituted his life. In what sense?

I. CHRIST WAS THE BESTOWER AND SUSTAINER OF IT. He was this naturally (Hebrews 1:2; John 1:3; Hebrews 1:3). On this ground Adam in his state of innocence would have said that the Son of God was his life. But Paul was thinking of Christ as —

1. The life of pardon. Distinguish the gaining of pardon and the persuasion that it has been gained. A rebel may be pardoned without knowing it, but before he can be happy he must know it. Paul knew fully that Christ had forgiven him.

2. The life of love. Pardon properly is only the capacity for living; but love is the soul's life. How this love burned in Paul towards God and towards man.

3. The life of hope. Hope is life; despair is death. The unbeliever is hopeless and therefore lifeless.

II. CHRIST WAS THE OBJECT OF THE ENERGIES OF THAT LIFE HE HAD BESTOWED. Paul had three reasons for his engrossing consecration to Christ.

1. A reason of justice. Christ had surrendered His life for him, and equity demanded that he should consecrate his life to Christ (2 Corinthians 5:14-15). Life for life: Christ gave all He could give: Paul returns all he can. Gratitude facilitates the justice, and makes the duty a delight.

2. A reason of self-interest.(1) Unless he rendered the service, he would renounce the discipleship and be a castaway (1 Corinthians 9:27).(2) He had respect unto the recompense of the reward of all duty well discharged (Luke 19:17-19).

3. A reason of taste. He liked the work for its own sake.

(W. Anderson, LL. D.)

(C. H. Spurgeon.)

I. FAITH IN CHRIST.

1. Without faith life is dwarfed and desolate.

2. The grander faith's object, and the firmer faith's trust, the nobler the life.

3. Christ is the grandest object, and faith in Him the strongest trust.

II. MEDITATION ON CHRIST.

1. We can come very near Him.

2. This meditation is sweet. The thought of Christ the antidote to life's sorrows.

III. ACTION FOR CHRIST.

1. Inspired by the loftiest motive: Christ.

2. Of the most diverse character.

3. With the best result.

IV. HOPE IN CHRIST.

1. He is the hope of this life and consequently glorifies it.

2. He is our hope for eternity — "Because I live ye shall live also."

(Paxton Hood.)

1. We have life from Him; life, therefore, should be to Him. A supernatural influence causeth a supernatural tendency. As rivers run into the sea from whence their channels are filled, so doth grace cause all the issues and outgoings of the spiritual life to return to Christ from whence they came.

2. The right Christ has to our service. We are His by every right and title (Romans 14:7-9).

II. TO MAKE THIS CLEAR LET US EXAMINE THE SEVERAL TITLES CHRIST HATH TO A BELIEVER.

1. By creation (Hebrews 1:2). Note —(1) The absolute right that accrueth to Him from hence. We were made out of nothing by Him; all we have, therefore, is His — mind, eyes, tongue, hands, etc. His is a right both of jurisdiction as a king, and of propriety as a creator.(2) The intention of the Creator (Proverbs 16:4; Romans 11:36). All things were made for man, but man himself for God. Our end was not to eat, drink, sleep, etc., but to live and use all things for God.(3) The obligation left upon the creature to love and serve Him that created us.

2. Preservation, by which the title of creation is daily renewed and reinforced (Acts 17:28; Hebrews 1:3).

3. Redemption (1 Corinthians 6:20). Consider —

(1)The right.

(2)The price (Peter 1:18-19).

4. Conquest (Colossians 1:13).

5. Actual possession (1 Corinthians 6:15).

6. Resignation and voluntary consent (Song of Solomon 2:16; 2 Corinthians 8:5; 2 Chronicles 30:8).

III. THE USE. To persuade us to make it our business to honour Christ and advance Him.

1. Directions.(1) You must close with Him by faith, and use Him to the end which God hath appointed Him (2 Thessalonians 1:11-12).(2) Consecrate and dedicate yourselves to Christ's use (Romans 12:1).(3) Use yourselves as those that are Christ's, improving your time, estates, strength, relations, talents, for His glory (Zechariah 14:20).(4) Honour Him by the holiness of your conversation (1 Peter 11. 12).(5) Let Christ be endeared to you by all your enjoyments. Temporal and spiritual (1 Corinthians 3:21).(6) Count it an honour to suffer for Christ's sake (Acts 5:41; Philippians 1:29).

2. Motives.(1) You are not your own, but are under another Lord.(2) We have owned Christ's right in baptism (1 Peter 3:21).(3) There will be a day of accounts when the great God of recompenses will reckon with you.(4) The utility and profit of it.

(a)For the present an interest in Christ's intercession (John 17:9-10).

(b)Heaven in the eternity to come.

(T. Manton, D. D.)

(Paxton Hood.)

(H. G. Guinness.)

(Paxton Hood.)

(Paxton Hood.)

(A. K. H. Boyd, D. D.)

(W. G. Pascoe.)

(W. Arnot, D. D.)

(A. K. H. Boyd, D. D.)

(W. Arnot, D. D.)

1. It is the most dreadful of events.(1) Its personifications show this: "Tyrant," "monster," "usurper," "king of terrors," "last enemy."(2) Every circumstance connected with it is appalling.

(a)Its cause and sin.

(b)Its forerunners — spiritual and bodily.

(c)Its accompaniments, forced separation, burial.

(d)"After death the judgment."

2. It is the most decisive event. It places the righteous beyond the possibility of fear, and the ungodly beyond the possibility of hope.

3. It is that event in which the excellency of religion pre eminently appears. Religion does not prevent the hissing of the serpent, but it extracts his sting; it does not show another entrance into Canaan than through the Jordan, but it divides the flood.

II. IN WHAT SENSE DYING IS A GAIN. It exchanges earth for heaven. Think of —

1. Its beauty.

2. Its purity.

3. Its pleasures.

4. Its friendship.

(A. Pope.)

II. MENTALLY. The liberation of the mind; multiplication of subject of thought; heavenly inspiration.

III. SOCIALLY. Reunion of friends; indefinite enlargement of the circle of acquaintance; society under the happiest, healthiest, and permanent conditions.

IV. SPIRITUALLY. "Forever with the Lord."

(W. H. H. Murray.)

(1)To lose one's lamp of profession; it has cost years of hypocrisy to keep it;

(2)to lose one's hope;

(3)to lose one's body;

(4)but to lose one's soul, what is there not in that loss.He that hath not death for his gain, what has he for his gain?

(1)Is his money his gain? he had better not have acquired it.

(2)His talent? he had better not have used it:

(3)His soul? he had better not have had it.

(4)The gospel? he had better never have heard it.

II. IN WHAT SENSE CAN THE CHILD OF GOD SAY THAT DEATH IS GAIN.

1. Negatively.

(1)Not because he has more pardon. He is as much forgiven on earth as in heaven.

(2)Not because he is more a child of God.

(3)Not because he is more the object of God's sovereign love.

2. Positively. Because —

(1)He enjoys perfect freedom from sin and temptation.

(2)He enters the land of perfect rest, full enjoyment, and unbroken peace.

(3)He mingles with the society of perfected beings.

(4)He is forever with Christ.

(J. H. Evans, M. A.)

1. It did not rest on observation or speculation. These would lead a man to regard death as the very reverse. We naturally shrink from death, and that because death is unnatural, yet we know it to be the destiny of every one of us. An element of uncertainty mingles with every other expectation, but with this none. Think, too, of its irrevocableness. Many of our efforts may be repeated, but there is no repetition of death. Mere human speculation, even in the wisest, never approached a conviction that death could bring gain. Strong desire and sublime guessing, this is all we find in Socrates or Cicero.

2. Paul's conviction rested on faith in Christ as the conqueror of death. The causes of aversion to death include the "dread of some thing after death." The only adequate explanation of death is that it is the wages of sin. The glorious tidings of the gospel are that Christ hath borne the curse and overthrown the power of death. Death is abolished, only the form remains. The saint shrinks from dying but has no fear of death.

3. The conviction stood in the very closest relation with the clause, "To live is Christ." Only those who are alive unto God will find death to be gain.

II. THE FACT THAT TO THE CHRISTIAN DEATH IS GAIN.

1. It is wider, deeper, clearer, more accurate knowledge of God and truth.

2. It is perfect holiness. "We shall be like Him."

3. We shall enter a glorious society.

4. We shall engage in joyful tireless work.

(R. Johnstone, LL. B.)

1. The soul is distinct from the body and is not merely the vigour of the blood (Genesis 2:7; Ecclesiastes 11:7). It is distinct

(1)in its supports;

(2)in its operations;

(3)as to weakness and perfection;

(4)as to pleasure and pain;

(5)in the commands God hath given about it (Matthew 6:25; cf., Deuteronomy 4:9).

2. The soul can exercise its operations apart from the body (2 Corinthians 12:2).

3. That the souls of the saints do exist apart from the body appeareth from Scripture (Philippians 1:3; 2 Corinthians 5:1-2; Luke 23:43).

II. WHAT THIS GAIN IS.

1. Its nature.(1) Privatively.

(a)A freedom from all misery (Revelation 14:13; Revelation 21:21; Matthew 25:21). There is to be no serpent in the upper Paradise.

(b)Freedom from sin (1 Corinthians 15:26; Ephesians 5:27; Jude 1:24).(2) Positively.

(a)The vision of God (1 Corinthians 22:12); 1 John 3:2).

(b)The full fruition of God (2 Corinthians 3:18; 1 John 3:2) in holiness and happiness.

2. Its comfortable adjuncts.

(1)The place which is very glorious.

(2)The company (Hebrews 12:22-23; Matthew 8:11). As the loops of the tabernacle did couple the curtains, so dear love unites the glorified saints.

III. WE SHALL LOSE NOTHING THAT SHALL NOT BE MADE UP.

1. Do we lose friends? They are better in heaven, and we shall rejoin them.

2. Is it ordinances that we lose? There the Lamb shall be the light of the New Temple. We shall study Divinity in the light of Christ's face; and drink of the fruit of the vine new with Christ (Matthew 26:29).

3. Communion with God (1 Thessalonians 4:17). There will be no cloud on that day.

4. Service and opportunities for glorifying God. We shall be more active in his praise. The instrument will be perfectly in tune. Here we often jar, There will be no spot or blemish (Ephesians 5:27).

5. Comforts of this world. They are of use in our passage, and we must possess as if we possessed not (1 Corinthians 7:31); but there we are free from all needs. No man complains when he is recovered out of a disease, that he needs no more physic.

IV. USE.

1. To commend Christ's service to you. If you have dedicated your life to Him, then death will be better (Galatians 6:8).

2. A meditation for the dying.

(T. Manton, D. D.)

I. IN RESPECT OF THEM SOULS. It separates souls from bodies, not to their loss but to their gain. It is with the souls of believers as with Paul and his company in Acts 27. The ship broke in pieces, but the passengers came all safe to land. The benefit is two-fold.

1. Perfection in holiness (Hebrews 12:23), which up to this consisted only in gradual advances. This perfection consists in —(1) Complete freedom from sin (Ephesians 5:27); from its commission (Revelation 21:27); its very inbeing, the possibility of sinning (Revelation 3:12).(2) The arrival of their holiness at the highest pitch they are capable of (Ephesians 4:13).(a) Their understandings shall be perfectly illuminated (1 Corinthians 13:12).(b) Their wills shall be perfectly upright, so that they shall will nothing but good, without the least bias to the other side (Revelation 21:27). A perfect conformity betwixt God's will and theirs, without the least possible jarring (1 John 3:2).(c) The executive faculty shall then perfectly answer the will with ease and delight (Matthew 6:10).

2. Immediate entering into glory (Luke 23:43). Here consider —(1) The glory they enter into.

(a)A glorious place (2 Corinthians 5:1; John 14:2; Revelation 21:23).

(b)A glorious society (Hebrews 12:23-4; John 17:24).

(c)A glorious state. What eye hath not seen. Rest and perfect blessedness.

II. IN RESPECT OF THEIR BODIES. Death cannot harm them.

1. It cannot separate them from Christ (1 Thessalonians 4:14).

2. It is a stage in their progress towards the resurrection. The saint's dust is precious, locked up in the grave as in a cabinet, till the Lord have further use for it.

(T. Boston, D. D.)

II. THE MEANING OF THY EXPRESSION.

1. There are few words that have a more powerful influence over human affairs than gain. It is the folly and the sin of men that they do not extend the application of it to moral subjects. Blessed the man who in reckoning up his gains can enter death as one of the items.

2. How wonderful does this appear when we consider what death is — the most fearful thing in the universe next to hell and sin. Yet it is gain to the believer. True, he loses all that is most precious to him in life upon earth; but all that he loses here compared with what he gains in heaven is as the surrender of a little homestead and a contracted farm to gain a kingdom and a crown, or parting with a single farthing for the acquisition of a princely revenue. Death is gain.(1) By delivering the Christian from all evils; labour and weariness, pain and weakness, care and fear, danger and disappointment. There will be no mortification of sin, for there will be no sin to mortify. No ignorance will becloud the judgment; no rebellion enslave the will, no depravity taint the heart, no disorder misguide the passions. And as there will be no evil in ourselves so there will be none in our companions. Hence there will be no envies nor strifes.(2) Because it brings us to the possession and enjoyment of all desirable, great, and glorious things.(a) In heaven there will be all things really desirable. Here many of our desires are unreasonable and their objects unattainable, or if attained injurious, but in heaven there is no improper desire. We shall wish only for what is right and shall never be disappointed.(b) All things great and glorious. Here the things we desire are not great, and there is a disproportion between the object we covet and the intensity of our longings. There we shall have put away childish things.Two words are descriptive of the heavenly state.(a) Life — Eternal life. We know now only imperfectly what it is to live. There our intellectual, spiritual, and social being will be in full and everlasting development.(b) Glory. We shall not merely behold its infinite glories, but shall say, "All these are mine." Here possession and enjoyment are often separated; but in heaven the objective source of happiness and the subjective condition of the soul will be in harmony.

III. Leaving these general remarks we may notice THE RESIDENCE OF THE RIGHTEOUS. Consider —

1. The agreeable and happy associates of all who reach that blessed world.

2. Their employments. True, we shall rest from our labours, but activity and glory will not be labour.

3. Their condition. They have the light of perfect knowledge irradiating their understanding, the glow of perfect love warming their hearts, the purity of perfect holiness diffused through their character forever. This gain accrues to all who live to Christ. We may advance a step further, and say that the death of a believer is, in a sense, gain to Christ. He is magnified by the death of His saints, in the support He administers, the consolation He imparts, the triumphant joys He inspires.Conclusion:

1. What a proof we have in this subject of the truth, excellence, and sustaining power of Christianity.

2. What a powerful means to overcome the undue love of life and fear of death.

3. How this subject should reconcile us to the death of our pious friends.

(J. A. James.)

(J. Hutchinson, D. D.)

(Archdeacon Hare.)

(W. H. H. Murray.)

(Archdeacon Hare.)

(J. Bate.)

(A. Maclaren, D. D.)

(J. F. B. Tinling, B. A.)

(James Hamilton, D. D.)

2. The saints at death shall not only have a sight of God, but shall enjoy the love of God; there shall be no more a vail on God's face, nor His smiles chequered with frowns, but His love shall discover itself in all its orient beauty and fragrant sweetness. Here the saints pray for God's love, and they have a few drops, but there they shall have as much as their vessel can receive. To know this love that passeth knowledge, this will cause jubilation of spirit, and create such holy raptures of joy in the saints as are superlative, and would soon overwhelm them if God did not make them able to bear it.

3. Believers at death shall gain a celestial palace, an house not made with hands. Here the saints are straitened for room, they have but mean cottages to live in, but they shall have a royal palace to live in; here is but their sojourning house, there in heaven is their mansion house, an house built high above all the visible orbs, an house bespangled with light, enriched with pearls and precious stones. And this is not their landlord's house, but their Father's house; and this house stands all upon consecrated ground; it is set out by transparent glass to show the holiness of it.

4. Believers at death shall gain perfection of holiness. Here grace was but in its cradle, very imperfect; we cannot write a copy of holiness without blotting; believers are said to receive but "the first fruits of the Spirit." But at death the saints shall arrive at perfection, their knowledge clear, their sanctity perfect, their sun shall be in its full meridian splendour. How come the saints to have all this gain? Believers have a right to all this gain at death upon divers accounts: by virtue of the Father's donation, the Son's purchase, the Holy Ghost's earnest — and faith's acceptance. Therefore the state of future glory is called the saints' proper inheritance. They are heirs of God, and have a right to inherit. See the great difference between the death of the godly and the wicked; the godly are gainers at death, the wicked are great losers at death. They lose four things:

1. They lose the world.

2. They lose their souls.

3. They lose heaven.

4. They lose their hopes; for though they lived wickedly, yet they hoped God was merciful, and they hoped that they should go to heaven.Some plants thrive best when they are transplanted: believers, when they are by death transplanted, cannot choose but thrive, because they have Christ's sweet sunbeams shining upon them. And what though the passage through the valley of the shadow of death be troublesome? who would not be willing to pass a tempestuous sea if he were sure to be crowned so soon as he came to shore? What benefits do believers receive at death?

I. The saints at death have great immunities and freedoms. An apprentice when out of his time is made free: when the saints are out of their time of living, then they are made free, not made free till death.

1. At death they are freed from a body of sin.(1) It weighs us down; sin hinders us from doing good. A Christian is like a bird that would be flying up, but hath a string tied to its legs to hinder it; so he would be flying up to heaven with the wings of desire, but sin hinders him: "for what I would, that I do not." A Christian is like a ship that is under sail, and at anchor; grace would sail forward, but sin is the anchor that holds it back.(2) Sin is more active in its sphere than grace. How stirring was lust in David when his grace lay dormant!(3) Sin defiles the soul, it is like a stain to beauty, it turns the soul's azure brightness into sable.(4) Sin debilitates us, it disarms us of our strength: "I am this day weak, though anointed king:" so, though a saint be crowned with grace, yet he is weak, though anointed a spiritual king.(5) Sin is ever restless: "the flesh lusts against the Spirit."(6) Sin adheres to us, we cannot get rid of it.(7) Sin mingles with our duties and graces; we cannot write a copy of holiness without blotting. Death smites a believer as the angel did Peter, he made his chains fall off, so death makes all the chains of sin fall off. This makes a believer so desirous to have his pass to be gone; he would fain live in that pure air where no black vapours of sin arise.

II. At death the saints shall be freed from all the troubles and incumbrances to which this life is subject. There are many things to embitter life and cause trouble, and death frees us from all.

1. Care. Care is a spiritual canker which eats out the comfort of life; death is the cure of care.

2. Fear. Fear is the ague of the soul which sets it a shaking; "there is torment in fear." Fear is like Prometheus's vulture, it gnaws upon the heart.

3. Labour. "All things are full of labour." They rest from their labours.

4. Suffering. Believers are as a lily among thorns; as the dove among the birds of prey.

5. Temptation. Though Satan be a conquered enemy, yet he is a restless enemy. After death hath shot its darts at us, the devil shall have done shooting his; though grace puts a believer out of the devil's possession, only death frees him from the devil's temptation.

6. Sorrow. Believers are here in a strange country, why then should they not be willing to go out of it? Death beats off their fetters of sin, and sets them free. Who goes weeping from a jail? Besides our own sins, the sins of others. O then be willing to depart out of the tents of Kedar!

(T. Watson.)

(T. Watson.)

I. THE REASONS THAT INCLINED PAUL TO DESIRE TO DEPART — "To be with Christ."

1. This signifies that state of happiness revealed by our Lord in His promise to His disciples that where He was they should be also.

2. What the nature and degree of it is the Scripture has nowhere informed us; and, indeed, in our present state exact notions of it are impossible.

3. It is enough to know that to be with Christ is to be partakers of His glory. This is two-fold.

(1)Real but imperfect immediately upon death.

(2)Complete after the resurrection.

II. THE MOTIVES THAT RECONCILED HIM TO A LONGER STAY.

1. He had not only a certain prospect of happiness in another life, but uncommon reasons to be weary of this.

2. But persecuted and discouraged as he was and would still be, his charity for the souls of men, and his zeal for his Master, prevailed with him to defer his own felicity. He was moved with compassion to the errors of a deluded world, and affected with the concern of a father for the happiness of his converts.

III. THE SUBMISSION HE EXPRESSES TO THE WISDOM AND APPOINTMENT OF GOD. He did not presume to make his own choice. He knew (ver. 25) that God had determined he should abide, and therefore he cheerfully acquiesces in the Divine will, and is as eager to promote the glory of God in one world as to partake of it in another. Application:

1. The prospect of being with Christ is as much ours as it was his.

2. This prospect is a powerful support against death, and a great encouragement to duty.

3. The prospect, however, of being of use to Christ here should beget a willingness to postpone our departure that Christ's will may be done.

(J. Rogers, D. D.)

1. Continued labour. Nothing which God makes is without a work to do. "All things are full of labour." To God's moral creatures is given the sublime privilege that not blindly through the action of material laws, but consciously and by resolutions of their own, they may fulfil the end of their existence.(1) To work, then, according to the faculties and opportunities which God has given us is our duty.(2) Work is the law of the new life in Christ Jesus. "Son, go work."(3) The manifestation of God's life is holy, beneficent activity. Here is our example.(4) The highest conceivable honour for God's creatures is to be "labourers together with Him."(5) As this is duty, so is it the direction in which the love of Christ constraineth us to turn our energies.(6) But what if through illness, etc., a Christian cannot work? Then he works by the influence of his resignation and his prayers.

2. "Fruit of labour" — success in the work to which God calls him.(1) As a rule honest, hearty labour of every kind succeeds more or less. Yet there are often failures. Shipwreck overwhelms the vessel, or fire consumes the factory, or disease enfeebles. The Christian, when calamities of this kind overtake him, recognizes in them a reminder that there is higher wealth and nobler work than that which has to do with this world.(2) In the spiritual sphere there is always "fruit of labour," though very often neither as, nor when, nor where we look for it. All earnest effort for personal spiritual advancement succeeds, for "this is the will of God." Fruit of this kind is yielded, too, by every Christian effort to benefit others. With regard to the direct effort of Christian labour for the good of others, even where there is little or no visible fruit, still the conscientious worker has abundant ground of encouragement. Christian labourers casually learn, long after, of spiritual good done when they complained of labouring in vain. The seed may long lie inactive.

3. This, then, is what Paul sees to counterbalance the influence of the reflection "to die is gain."

II. DEPARTURE.

1. One grand thought. Paul's wish was that by departure he should be with Christ.

2. Some Christians have held that the intermediate state is one of sleep. But our Lord's declaration to the dying thief disposes of that; and had it been Paul's view he would have counted it better to remain with Christ here.

3. To depart and be with Christ was "better by very far" than remaining in a world of ignorance, and sin, and trouble.

III. THE STRAIT BETWEEN THE TWO.

1. Of struggle between liking and a sense of duty every soul of any strength and nobleness has experience every day.

2. Paul was led to choose the less desirable personally out of love to Christ and His cause.

3. The principle on which this choice was based is that God, having a plan of life for each of His people, no one of them will pass away so long as any work remains for them to do. No Christian dies prematurely.

(R. Johnson, LL. B.)

II. ONE GROUND OF THIS STRAIT WAS HIS PRESENT DESIRE.

1. I have a desire. When there is anything set before the soul having a magnetical force to draw out the motives thereof we call that a desire, even though for the present the soul desires it not. This desire was —

(1)Spiritual.

(2)It came from a taste of sweetness in communion with Christ.

(3)Constant. "I have," I carry it about with me.

(4)Efficacious, not the will of a sluggard, but one which carried him through death itself.

2. I desire to depart.(1) There must be a parting from the enjoyment of the creature, from the body, from friends.(2) There was to be a departing also. Here we cannot stay long; away we must; we are for another place (Psalm 90:2). Paul labours to sweeten so harsh a thing by comfortable expressions of it — sleep, going home, etc.

3. I desire to be with Christ.(1) Why doth he not say heaven? Because heaven is not heaven without Christ, but He is the heaven of heaven. Every creature is best in its own element; Christ is the element of the Christian. If, therefore, death is a passage to Him, what is there in it to be feared? (1 Corinthians 3:22).(2) There is none but a Christian who can desire death, for to be with Christ is perfect holiness.

4. The consummation of this desire would be far better than anything or everything else. God reserves the best for the last. The Christian is happy in life, happier in death, happiest in heaven.

5. How shall we attain this desire? Let us carry ourselves as Paul did (chap. Philippians 3:20).(1) He had his conversation in heaven.(2) He loosed his affection from all earthly things (Galatians 6:14).(3) He laboured to keep a good conscience in all things (Acts 24:16; Hebrews 10:22).(4) He had the assurance that he was in Christ by his union with Him (Galatians 2:19).(5) He had an art of sweetening the thoughts of death, by regarding it as the passage to Christ and life.

III. THE OTHER GROUND OF HIS STRAIT WAS HIS PRESENT CONVICTION that to stay was better for them.

1. The lives of worthy men are very needful for the Church of God, because God's method is to bless man by man.

(1)By their counsel and direction (Proverbs 7:21).

(2)By their reformation of abuses.

(3)By their good example (Philippians 2:15).

(4)By their prayers.

2. Holy men can deny themselves and their own best good for the Church's benefit. Because —

(1)They have the spirit of love, and love seeketh not her own.

(2)The Spirit of Christ who minded not His own things (1 Corinthians 10:24).

3. Use.

(1)Oh that we may have this Spirit to set us a work to do good while we are here.

(2)Set loving hearts full of inventions how to glorify God and do good to man.

(3)Labour to have sufficiency that you may have ability to do good.

(R. Sibbes, D. D.)

1. To depart and be with Christ. This desire is composed of two parts — a vestibule somewhat dark and forbidding, through which the pilgrim must pass, and a temple unspeakably glorious, which is to be his home.(1) The exodus from this life by dissolution of the body. The band that knits body to soul is broken at death, and the soul escapes.(2) The company to which the exodus more directly leads is Christ. Paul knew of no place of purgation. Wherever and whatever the place of saved spirits, one thing is certain — Christ is there. Christians need not care for more. Christ's presence is needed for human happiness. Heaven would not be heaven, however otherwise glorious, without a human Christ to fasten the affections upon.

2. To abide in the flesh.(1) It is a natural and lawful desire. God has placed and visited us here, and given us something to do. This is a point of great importance. Some rebelliously cling to life without respect to God's will; others are troubled because in illness they discover a desire for longer days. Let the love of life remain, only get it so sanctified that at the appointed time it may cease.

II. THE CHRISTIAN BALANCED EVENLY BETWEEN THE TWO DESIRES.

1. To depart was far better.

2. To stay was more needful.

3. The desire to be with Christ does not make life unhappy, because it is balanced by the pleasure of working for Christ; the desire to work for Christ does not make the approach of dissolution painful, because it is balanced by the expectation of being soon ever with the Lord.

4. These two constitute the spiritual man. They are the right and left sides of the new creature in Christ Jesus. Where both grow equally, there is no halting; where both have grown well, the step is steady and the progress great.

III. PRACTICAL LESSONS.

1. This text is sufficient to destroy the whole fabric of Romish prayer to departed saints.

2. The chief use of a Christian in the world is to do good.

3. You cannot be effectively useful to those who are in need on earth unless you hold by faith and hope to Christ on high.

4. Living hope of going to be with Christ is the only anodyne which can neutralize the pain of parting with those who are dear to us in the body.

(W. Arnot, D. D.)

1. For the sake of having the departing over. This is more terrible in prospect than in realization or in retrospect. We shrink from the strangeness of a new habitation however glorious; from the dark valley, however bright the yonder light.

2. For the sake of heaven's attractions as —(1) A place. It is Paradise regained. Beauty smiles there, life reigns there, the blessing of God is enshrined there. There is no night, no withering cold or scorching heat.(2) A state, sorrowless, deathless, curseless, sinless.

3. For the sake of the objects of our holiest affections — our Father, our glorified Saviour, unfallen spirits, redeemed souls.

4. For the sake of the realization of our highest hopes. The weary look for rest, the hindered worker for unfettered action, the sad for gladness, the solitary for congenial society, the fearful for safety, the doubtful for certainty.

II. THERE WERE CLAIMS WHICH HELD PAUL TO EARTH.

1. Had Paul been a husband and a father he could have turned to his household and said, "for you." But his only tie to earth was God's Church. There is a peculiar connection between the man who has been the means of another's conversion or spiritual progress which can never be dissolved and which no other can take up. Paul, therefore, desired to live to instruct and comfort his converts, guide the whole Church, and win souls for Christ.

2. This double attraction perplexed, him and it was a good sign, a sign of life and high sensibility. Those whose religious life is monotonous have not much life in them.(1) A man of the world is in no such strait. He is drawn but in one direction; by many things it may be, gold, honour, treasures, but only earthward.(2) The hypocrite is in no such strait. His straits are connected with keeping on his mask and his cloak.(3) The lukewarm and declining Christian has no such straits.

3. This perplexity only existed until the will of God was expressed to him. As soon as he knew that he said, "I am ready; the time of my departure is at hand." Conclusion: The right state is to be attracted by Christ, wherever Christ is, in His Church on earth or His Church in heaven; and to the place in which we can most glorify Him.

(S. Martin.)

I. HIS REPRESENTATION OF DEATH. Consider —

1. Its nature — departure.(1) The idea may be exemplified by the traveller's departure from the inn, a prisoner's from his dungeon.(2) By so calling it Paul showed that man is a compound being. Cowper does not inscribe on the tomb of his dog, "Here lies the body," but "Here lies poor Dansy." There is a spirit in man.(3) This departure was the inlet to future blessedness. "To be with Christ." So heaven will be a social state. If Socrates could feel pleasure at the thought of being with Musaeus, and other worthies who had lived before him, what must be the attraction of the believer in Jesus.

2. The preference he gives it. "Far better" than what?(1) Than to be stoned in the streets of Corinth; to fight with the beasts of Ephesus, etc.? That would he saying very little.(2) It would also be saying very little if far better than his temporal mercies. There are things now that the believer deems far better.(3) It would be far better than the enjoyment of the best and most spiritual things below.

II. HIS DESIRE AFTER IT.

1. The desire of death can never be natural.

2. The fear of death is as natural as hunger and sleep; and there is no evil in it. If anything can raise us above it it must be supernatural.

3. There may be more who feel this desire than you are aware of.

4. Christians have more of this readiness to die as they approach death.

III. THE COUNTER BALANCE BY WHICH HE WAS WILLING TO REMAIN. The apostle shows the sense he had of his own importance, and the self-denial he was willing to exercise in order to be useful. Humility does not consist in ignorance.

(W. Jay.)

(J. L. Nye.)

I. THE SAINTS ARE SOMETIMES IN STRAITS (2 Samuel 24:14).

II. THEY MIND NOT THEIR OWN BUT THE GLORY OF GOD AND GOOD OF OTHERS (chap. Philippians 2:21).

III. THE TRULY PIOUS DESIRE TO DEPART AND BE WITH CHRIST.

1. What is it to depart? (2 Peter 1:14; 2 Corinthians 5:1). To go into the other world.

2. What to be with Christ?

(1)To enjoy His presence (John 12:26; John 17:24).

(2)To behold His glory (John 17:24; 1 Corinthians 13:12).

(3)To have communion with Him.

3. Why do they desire to be with Christ? Because —

(1)They believe His promises (John 14:1-2).

(2)Are convinced of the creature's vanity and Christ's excellency.

(3)Love Christ above all things (Philippians 3:8-9; Psalm 42:1-2).

(4)Long to be eased of their sins (Romans 7:24).

(5)To be out of the devil's reach (1 Peter 5:8).

(6)They have foretastes of heaven already (1 Peter 1:8).

(7)This is the end of all their labours (1 Peter 1:9).

4. It is better to be with Christ than here (Matthew 17:4). We shall have better —

(1)Souls (Hebrews 12:23).

(2)Bodies (Philippians 3:21).

(3)Company (Hebrews 12:22-23; John 17:24).

(4)Employments (Revelation 7:11-12).

(5)Honours (John 12:26).

(6)Riches (Matthew 6:19-20).

(7)Pleasures.

(Bishop Beveridge.)

1. For the glory of God; the prime motive of our Christian obedience. We must neither live nor die but to God's glory.

2. For the good of the brethren, wherein God's glory is greatly manifested (2 Corinthians 12:15).

3. This was only possible to a man already in Christ, and imbued by His Spirit.

4. If the same mind be in us which was in Paul we should look upon our calling as Christians as the most delightful yet most troublesome calling.

II. PAUL'S DESIRE.

1. The desire carries nothing in it that hath any opposition to the will of God. It is not wrought in us by impatience or sense of injuries as is the case of Stoics.

2. This desire is from heaven, heavenly (Hebrews 4:9; 2 Timothy 4:8). We love Christ and would be where His honour dwelleth.

3. This desire —(1) is but for a dissolving of the whole into its parts, that the better part may have the better portion at once and the whole by and by.(2) Brings us to Christ, and is therefore(3) the fittest object for our desire to fasten upon.

(A. Farindon, B. D.)

1. Negatively. He does not call it —(1) An arrest. In the death of the wicked the sheriff's officer of justice lays his clay-cold hand upon the man's shoulder and he is a prisoner forever: "but who shall lay anything to the charge of God's elect?"(2) A plunge. The wicked stand upon the precipice of a yawning and bottomless gulf and their unwilling spirits must take a desperate leap. The believer climbs upwards.

2. Positively. He calls it —(1) A departure, like a vessel homeward bound.(2) Departure to Christ.

(a)We shall see Him as He is.

(b)We shall commune with Him.

(c)We shall enjoy full fruition of Him.

II. THE APOSTLE'S DESIRE.

1. Some men are seared by it.

2. Others with a seared conscience meet it with an idiot resignation.

3. The apostle panted to be gone: as the captain with his rich freight longs for the harbour, as the conqueror longs for his crown.

III. THE APOSTLE'S REASONS.

1. Others besides he have longed to die.(1) The suicide mad from life's misery leaps from one evil to a myriad.(2) The so called philosopher, sick of mankind. Not so Paul, he was neither coward nor man hater.(3) Those who think that by getting out of the world they will escape their disappointments and suffering.

2. Paul felt this desire because he knew that being with Christ —(1) He would be clean rid of sin.(2) That he would meet his brethren in the faith who had gone before;(3) That he would be with Christ, and these words have all heaven condensed in them.

(C. H. Spurgeon.)

1. Paul was an eminently conscientious man who would not say what he did not believe to be true, and a man of well-balanced reason, logic preponderating among his faculties.

2. Now this Paul was convinced of a future state. He did not believe in purgatory, much less that the soul sleeps until the resurrection.

3. What made this conscientious and collected man come to this conclusion? I suppose he would have replied first that he had been converted by a sight of the Lord Jesus. He was sure he had seen Him, and that He had come from somewhere and gone somewhere; and recollecting the prayer, "I will that they be with me where I am," he was quite certain that as soon as saints died they were with Christ.

4. Remember this judicious and truthful witness had other distinct evidence of the disembodied state. He had been caught up into Paradise. It was, therefore, not merely matter of belief but of observation.

5. Paul had no doubt then, nor need you. If you believe in Him there is no condemnation, and if so, no separation (Romans 8) either in this life or that which is to come.

II. THE APOSTLE'S IDEA OF THAT STATE.

1. It is a one-sided idea and almost a one-worded description: an inclusive idea, for it takes in all the heaven which the largest mind can conceive.

2. Being with Christ is so great a thing that he mentioned it alone.(1) Because his love was so concentrated on Christ that he could think of nothing else in this connection.(2) He was persuaded that heaven could not be heaven if Christ was not there. It would be day without the sun, existence without life, seeing without light, the heavens without their stars. Christ is heaven and heaven is Christ.

3. What is it to be with Christ?(1) It is to be with Him — heaven is not merely what comes out of being with Him, His company itself is heaven.(2) It is to have a clearer vision of Him than is possible now, and this vision will be ravishing.(3) Brighter knowledge. Here we only know in part.(4) More intimate intercourse.(5) Unbroken fellowship.(6) A share of His glory.

III. THE APOSTLE'S ESTIMATE OF THIS DISEMBODIED STATE. "Very far better."

1. St. Paul does not claim for this state that it is the believer's highest condition, because one half of him is left behind. The fulness of our glory is the resurrection. Yet for one half of his manhood to be with Christ is far better than for the whole of his being to be here under the best possible conditions, not merely of worldly wealth, etc. — he had got above all that — but of spiritual excellence and blessing.

2. Concerning our departed friends, then, how can we sorrow?

3. With regard to ourselves what is there to fear?

4. All this points to the fountain of bliss while we are here. The nearer we get to Christ the more we shall participate in what makes the joy of heaven.

(C. H. Spurgeon.)

1. Our being where He is (John 14:2-4).

2. Our enjoying what He enjoys.

(1)Clear knowledge of God (John 17:3; 1 Corinthians 13:12).

(2)Perfect love.

(3)Eternal joy (Philippians 4:1).

II. HOW IS IT BETTER?

1. In its immunities.(1) From sin (1 Corinthians 15:30).

(a)Errors in judgment (1 Corinthians 13:12).

(b)Disorder in affections.

(c)Infirmity in actions.(2) From misery (Revelation 21:4).

2. In its enjoyments, which are better; because —

(1)More real (Proverbs 23:5).

(2)More spiritual (Matthew 11:28-29).

(3)More satisfying (Psalm 16:11; Psalm 17:15).

(4)More certain (Isaiah 55:3).

(5)More lasting (2 Corinthians 5:1).

III. USES. Labour to get to Christ.

1. Means.(1) Repent (Luke 13:3).(2) Believe on Christ (Acts 16:31).(3) Labour after true grace, without which you shall not (Hebrews 12:14), and you cannot enjoy God.(4) Use the means appointed (Romans 10:17).

2. Motives.(1) Labour after it. Consider —

(a)It is possible.

(b)It is desired by God (Ezekiel 33:11).

(c)You will repent ere long unless you do.(2) Seek it first.

(a)It is a thing of the greatest concern (Luke 10:42).

(b)It is the only thing needful (Luke 10:42).(3) Labour after it now (Psalm 95:8-9). Consider —

(a)Your time is short.

(b)The work is great.

(c)You know not when you will be called to account.

(Bishop Beveridge.)

(W. Jay.)

(W. Arnot, D. D.)

(T. De Witt Talmage.)

(T. Guthrie.)

(C. H. Spurgeon.)

(H. W. Beecher.)

(H. W. Beecher.)

(J. N. Norton, D. D.)

(C. H. Spurgeon.)

(W. Arnot, D. D.)

1. It is well to know what God's princes wish for us. The noblest desire one man can cherish for another is that he may be like Jesus.

2. There is but one ideal life in the Church. But here is a difficulty: how can the lowest copy the highest? Would it not have been wiser to have set forth a man who excelled in one moral feature, and to have said, "Transcribe that," and so on until all the graces had been gradually acquired? Is not the setting forth of absolute perfection exorbitant and demanding too much from the helpless sinner? Let us see. What does moral perfection begin in? It begins in the disposition, the will, the heart. If you are urged to escape from polar winter to tropical summer, it is not meant that the journey is to be accomplished at a stride, but step by step. When a child is required to be perfect as a musician it is not intended that in one day his uncrafty fingers should liberate the angel strains. So with the growth of the acorn into the oak. And so when our Saviour tells us to be perfect as our Father in heaven is perfect He means that we are to grow in grace. In all our growing and striving Christ Himself is with us, and His grace is all-sufficient.

II. TO UNANIMITY (ver. 27). This is not monotony. The root of true unity is oneness in the love and service of Christ. Christendom is in reality one, though apparently many. The coat is of many colours, the heart is one. This is particularly seen in the time of threatened danger. The armies of defence have never come from any particular section of the Church. How illogical the decision to have nothing to do with religion because the Church is divided. There are so many styles of building, and so many modifications of those styles, some Doric, others classic — are people so perplexed with these varieties as to renounce architecture altogether and resolved to reside in the open air? Try the same with clothing, patriotism, business. Do men give up commerce because some tradesmen are insolvent? Do you give up housekeeping because some chimneys smoke?

III. TO COURAGE (ver. 28). Timidity is a symptom of moral feebleness, an impediment in the path of moral progress. Timidity on the part of one may dishearten the courage of a multitude. It arises from distrust in God. How many a man of noble powers and enlarged culture, for want of strength in a crisis, the courage to utter the decisive word, fails and trembles, and becomes the prey of the mean.

IV. FEARLESSNESS IN THE STRIFE IS TO BE ASSOCIATED WITH MAGNANIMITY IN ENDURANCE (vers. 29-30). The strong in heart are called to suffer. Suffering is an education, a means of grace. Think of the hidden and silent heroism that is going on day by day. How many a man otherwise mighty fails in suffering!

(J. Parker, D. D.)

I. THE DUTIES OF THIS CHRISTIAN CITIZENSHIP.

1. Stand firmly by the charter of your citizenship — the gospel — all of you, all together. Be a compact body. The apostle puts stress upon the Christian spirit as the outcome of the Christian faith, and does not dream, like some recent men, that the one can exist apart from the other.

2. Be unitedly zealous for the common faith. Zeal for the truth is not only to impel them to stand by the truth, but to make it known. There is a zeal which begins and ends with self, or which will show itself in its own way only, and a zeal which spends itself not so much against the common foe as against those of their own party who differ in minor things. What the apostle commends is a right kind of zeal rightly directed.

3. Be bold in facing your foe. The opposition was formidable — Jews and Gentiles singly and combined; the attack was likely to be sudden.

II. THE MOTIVES BY WHICH THEY ARE ENFORCED.

1. An attention to these duties attests their true apprehension and enjoyment of Christianity itself (Philippians 2:1).

2. The power of Divine love.

3. Obedience to those duties will bear witness to the reality of their communion with God.

4. It is also thus a true testimony to the compassion and tenderness which Christ alone puts into men's hearts.

5. Doing thus you will make my cup of gladness run over.

(J. J. Goadby.)

I. KEEP FRESH THE SENSE OF BELONGING TO THE MOTHER CITY. Paul was writing from Rome, where he might see how the consciousness of being a Roman gave dignity to a man. He would kindle a similar feeling in Christians.

1. We belong to another polity than that with which we are connected by the bonds of sense.

2. Therefore it is a great part of Christian discipline to keep a vivid consciousness that there is an unseen order of things. The future life is present to an innumerable company.

3. There is a present connection between all Christians and the heavenly city. The life of Christian men on earth and in heaven is fundamentally the same; in principle, motive, taste, aim, etc. As Philippi was to Rome, so is earth to heaven, a colony on the outskirts of the empire, ringed round by barbarians, and separated by seas, but keeping open its communications, and one in citizenship.

4. Our true habitat is elsewhere; so let us set our affections on things above. The descendants of the original settlers in our colonies talk still of coming to England as going "home," though they were born in Australia and have lived there all their lives.

5. How need that feeling of detachment from the present sadden our spirits or weaken our interest in things around us? To recognize our separation from the order of things in which we "move" because we "have our being" in that majestic unseen order makes life great, not small.

II. LIVE BY THE LAWS OF THE CITY.

1. The Philippian colonists were governed by the code of Rome. They owed no obedience to the law of the province of Macedonia. So Christian men are not to be governed by maxims and rules of conduct which prevail in the province, but from the capital.

2. The gospel is not merely to be believed, but to be obeyed. Like some of the ancient municipal charters, the grant of privileges and proclamation of freedom is also the sovereign code which imposes duties and shapes life. A gospel of laziness and mere exemption from hell is not Paul's gospel.

3. That law is all-sufficient. In Christ we have the realized ideal, the flawless example, and instead of a thousand precepts, all duty is resolved into one — be like Christ.

4. Live worthy of the gospel, then. How grand the unity and simplicity thus breathed into our duties.

5. Such an all-comprehensive precept is not a mere toothless generality. Let a man try honestly to shape his life by it, and he will find soon enough how close it grips him. The tiny round of the dewdrop is shaped by the same laws which mould the giant planet.

6. It is an exclusive commandment, shutting out obedience to other codes, however common or fashionable. We are governed from home, and give no submission to provincial authorities. Never mind what people say about you, or what may be their maxims or ways. The censures or praises of men need not move us. We report to headquarters, and subordinate estimates need be nothing to us. We appeal unto Caesar.

III. FIGHT FOR THE ADVANCE OF THE DOMINIONS OF THE CITY.

1. Like the armed colonies which Rome had on her frontier, who received their bits of land on condition of holding the border against the enemy, and pushing it forward a league or two, so Christian soldiers are set down to be "wardens of the marches," and to(1) stand fast — maintaining our ground and repelling all assaults.(2) This successful resistance is to be in one spirit, inasmuch as all resistance depends on our spirits being rooted in God's Spirit, in vital union with whom we may be knit together in a unity which shall oppose a granite breakwater to the inrushing tide of opposition.(3) We are to carry the war onwards, striving together for the faith of the gospel.(4) There is to be discipline and compact organization like that of the Praetorian guards.(5) The cause for which we are to fight is the faith of the gospel — either its sum and substance or the subjective act of trust in it — to unitedly contend for its growing power in our own heart and the hearts of others.

2. Such work is ever needed, and never more than now, when a wave of unbelief seems passing over us, and when material comfort is so attractive. Close your ranks for the fight.

IV. BE SURE OF VICTORY.

1. "Terrified" refers to a horse shying or plunging at some object. It is generally things half-seen, and mistaken for something dreadful, that makes horses shy; it is usually a half-look at adversaries and a mistaken estimate of their strength that makes Christians afraid. Go up to your fears and speak to them, and, as ghosts are said to do, they will generally fade away.

2. Such courage is based on a sure hope. "Our citizenship is in heaven." The outlying colony knows that the Emperor is marching to its relief.

(A. Maclaren, D. D.)

1. We expect to see order in a city: so there must be laws and government in the Church.

2. There is to be beauty in a city: so all excellence should be in the Church.

3. In a city we expect commerce; so the Church is to send her merchandise to all parts.

4. In an imperial city we look for the residence of the sovereign, and this is the comfort of the Church — "The Lord of hosts is with us."

5. As it is a city, it is a place of chartered privileges — the free gifts of the reigning monarch.

II. THE GENERAL DIRECTION. What does this venerable citizen say to his fellow citizens? It is not the profession of citizenship that will avail.

1. With regard to your principles: God gave His Son to die for you rebels; therefore you owe your lives to Him.

2. Let your conversation be as becometh the privileges of the gospel — how varied and rich they are.

3. Let it be as becometh the holy practice required by the gospel. "Let your light so shine," etc.

III. THE PARTICULAR ENUMERATION.

1. Steadfastness. I never knew a man who was always changing whose piety was deep and sincere. Be steadfast in your attachment to

(1)your own Church;

(2)its doctrines;

(3)its discipline.

2. Unity

(1)of judgment;

(2)of affection.

3. Energy and activity.

(T. Mortimer, M. A.)

2. Remember that the glory of the gospel is connected with the conversation of its professors. A treasure is entrusted to you; do not tarnish it, lose it, barter it.

II. SOME PARTICULARS OF OUR DUTY SPECIFIED. "That ye stand fast." It is easy for a man to be obstinate and head strong in maintaining his own opinions; but the difficulty is for a man to stand fast in the gospel, viz. —

1. In one spirit — a steady union of affection (Acts 1:14; Acts 2:46), without jarring or discord.

2. In one spirit for the common faith. When a man's opinion about the things of the world is attacked, how ready he is to defend it, but what a cold indifference there is about Christian principles.

III. THE DESIRE EXPRESSED FOR THIS GOSPEL CONVERSATION. "Only." Paul seems to have lost sight of other themes — only let me see this, and I shall be happy. This was comprehensive of everything else.

(T. Woodroffe.)

I. TRUE BELIEVERS ARE CITIZENS OF HEAVEN. Here they are strangers and pilgrims. Their thoughts and affections point to the heavenly Jerusalem. But they cannot say with Paul, "I was free born." Like the captain, "With a great sum they obtained this freedom" (1 Peter 1:18-19). It is the believer's interest in Christ, the purchaser of his freedom, which constitutes him a citizen of heaven.

II. CITIZENS OF HEAVEN SHOULD REFLECT IN THEIR LIVES THE DIGNITY AND HOLINESS OF THEIR CITY. As royal children they must behave royally. We do not expect princely bearing in the pauper, and we look only for earthly mindedness in the citizens of earth. When Alexander was asked to run in the Olympic games, he replied, "I will if kings are to be my antagonists."

III. HEAVEN'S LAWS FOR THE LIFE OF ITS CITIZENS UPON EARTH ARE CONTAINED IN THE GOSPEL OF THEIR KING. The one great law of which all the rest are only particular applications is "Christ our life." "He left us an example."

IV. LIVES WHICH HARMONIZE AND ILLUSTRATE THESE LAWS ARE WORTHY OF THE HEAVEN TO WHICH THEY BELONG. Lessons:

1. Prize the privilege.

2. Study the laws.

3. Live the life.

(J. B. Norton.)

I. THE GOSPEL in —

1. The dignity which it confers.

(1)What we are by nature — children of wrath, aliens, slaves of sin.

(2)What we are by grace — children of God, citizens of heaven, kings and priests unto God.

2. The knowledge it communicates.

(1)The mystery of godliness — God manifest in the flesh.

(2)The "mystery of the gospel" — the union between Christ and His people.

(3)The mystery connected with the resurrection.

(4)The "mystery of iniquity."

(5)The mystery of providence — "All things work together for good," etc.

(6)The "mysteries of the kingdom."

3. The spirit it enjoins. Peace with God, joy, God's love, the manifestation of the mercy we enjoy, walking in love, blamelessly.

II. THE ATTENDANT ADVANTAGES.

1. Stedfastness. Changing circumstances, heresies, worldliness, try this stability.

2. Unity.(1) Every individual soldier must remember that he belongs to the army.(2) In order to this unity there must be personal consistency and individual value of the truth. "One mind," viz., that which was in Christ Jesus.(3) Mutual effort.

3. Zeal for the success of the truth.

(1)Defending its purity.

(2)Extending its blessings.

(W. Cadman, M. A.)

1. The doctrine of the gospel. Living as those who believe —

(1)That Christ is the Son of God and man (John 1:14).

(2)That He died for sin, even for ours; that He rose again, ascended, and will come again to judge the world.

2. The discipline of the gospel. That all things be done —

(1)Decently and in order (1 Corinthians 14:40).

(2)In faith (Romans 14:23).

(3)In love (Ephesians 5:2).

(4)In humility (Philippians 4:1-2; Luke 17:10).

(5)To the glory of God (1 Corinthians 10:31; Matthew 5:16).

3. Our expectations from the gospel. Live as those who expect (1 John 3:4) —

(1)Pardon (Ephesians 1:7).

(2)Acceptance (Galatians 2:16).

(3)Peace with God (Romans 5:1).

(4)Joy in the Holy Ghost (Romans 14:16-17; 1 Peter 1:8).

(5)All the graces of the Spirit (1 Peter 2:9).

(6)A joyful resurrection (1 Corinthians 15:52-53).

(7)Eternal happiness.

4. Our profession of the gospel, for which we have these rules.

(1)In departing from iniquity (2 Timothy 2:19).

(2)In being new creatures (2 Corinthians 5:17).

(3)In loving Christ above all things (Luke 14:26).

(4)In denying our selves, taking up our cross and following Christ (Matthew 14:24).

(5)In bearing much fruit (John 15:8).

(6)In being holy in all manner of conversation (1 Peter 1:15); in thought (Proverbs 12:5; Philippians 4:8); in affections (Colossians 3:2); in words (James 1:26; Ephesians 4:29); in actions (Titus 2:11-12).

(7)In loving one another (John 42:35).

(8)In continuing to the end (John 8:31).

II. WHY WALK AS BECOMETH THE GOSPEL?

1. Otherwise we are a shame to the gospel (Hebrews 6:6).

2. Enemies to Christ (Philippians 3:18-19).

3. You will receive no benefit from the gospel (Hebrews 4:1-2).

4. The gospel will rise in judgment against you (John 3:19).

5. But if you walk as becometh the gospel, all its promises shall be made good unto you (John 1:29; John 14:2; Matthew 25:34).

III. WHAT CONVERSATION IS THAT WHICH BECOMETH THE GOSPEL?

1. Towards God.

(1)A humble conversation (Ephesians 4:1-2; Matthew 11:29).

(2)Trustful.

(3)Cheerful (Philippians 4:4).

(4)Obedient.

(5)Heavenly (Philippians 3:20).

2. Towards man.

(1)Meek and lowly (Matthew 11:29).

(2)Loving (John 13:34-35).

(3)Just (Matthew 7:12).

(4)Charitable (1 Timothy 6:17-18).

IV. USE. Walk thus according to the gospel.

1. Motives.

(1)This is most safe (Proverbs 10:9).

(2)Most profitable (1 Timothy 6:18; James 2:5).

(3)Most honourable (1 Samuel 2:30).

(4)Most pleasant (Proverbs 3:17).

(5)Most necessary (Luke 10:42) to happiness (Hebrews 12:14).

2. Means.

(1)Search the Scriptures.

(2)Frequent ordinances (Romans 10:17).

(3)Be much in prayer (James 1:5).

(4)Meditate often (chap. Philippians 4:8).

(5)Live above your bodies (1 Corinthians 9:27).

(Bishop Beveridge.)

1. The heathen are children of night.

2. The Jews had some light.

3. Christians are children of the light and of the day. Christians ought to excel in this light.

II. A CONVERSATION BECOMING THE GOSPEL SHOULD BE CHEERFUL, FOR THE GOSPEL IS A SYSTEM OF JOY.

1. As such it was predicted.

2. Joyful results universally followed its establishment.

3. It has lost none of its power to bless.

(1)In duty.

(2)In trials.

(3)Death.

III. A CONVERSATION BECOMING THE GOSPEL MUST BE HOLY, FOR THE GOSPEL IS A SYSTEM OF SANCTITY.

1. There is no holiness in theory or practice outside. But —

2. The gospel

(1)teaches it;

(2)requires it;

(3)produces it.

IV. A CONVERSATION WORTHY THE GOSPEL SHOULD BE CHARITABLE, FOR THE GOSPEL IS A SYSTEM OF BENEVOLENCE. Nothing is more unbecoming to it than a selfish, grasping temper.

(W. Jay.)

1. Truthfulness. God is the author of truth; the Holy Spirit the spirit of truth; the gospel the word of truth; and the Christian must be a man of truth.

2. Love. This is the first and great commandment in the evidence of discipleship, the inspiration of duty, and is due to foes as well as friends.

3. Holiness in thought, desire, and action.

II. FOR A UNITED CHURCH. The early Christians were frequently exhorted to be one in faith, feeling, spirit, and action; the bond was to be love, and the end the establishment of the gospel. This union was necessary —

1. To resist their common adversaries, who were and are combined, persistent, powerful.

2. To develop their Christian graces. Our minds and hearts are enlarged by the intercourse of good men. The bold encourage the timid, the wise instruct the ignorant, the strong shelter the weak. The manifold diversities of our nature and condition constitute the perfection of the Church, as the members of the body.

3. To establish the true faith. The success of the whole depends on the agreement of the parts.

III. FOR A ZEALOUS CHURCH. Christians are to stand by, struggle for, suffer, and even die with one another.

1. This zeal is demanded for a noble object.(1) We are to strive, not for place, power, or popularity, but —(2) For the faith: to maintain its purity in our own hearts, and to diffuse its gracious influence through the world.(3) The tradesman is zealous in business, the statesman in politics, the Christian for the faith.(4) This was never needed more than now.

2. The object inspires the zeal. It calls into exercise our highest faculties; it informs the judgment, subdues the will, sanctifies the affections, and ennobles the soul. It has done more for the race than all the moralists or philanthropists who have ever lived.

3. This zeal is to be exercised in a commendable spirit, "together." Christians are not to strive against one another. The earnest Christian has no time for useless debate. Cultivate the spirit of brotherly sympathy.

(G. J. Procter.)

1. With respect to the world.(1) He must not worship its god — mammon (Matthew 6:24; 1 John 2:15; 1 Timothy 6:9-11).(2) He must shun its company (Psalm 1:1; 2 Corinthians 6:14-18).(3) He must avoid its pleasures and fashions (Romans 12:2). True, Christ attended the wedding at Cana, etc., but good people were there, and it was to manifest His glory; but whoever heard of God's glory being promoted at card parties, etc.

2. With respect to his prevailing sentiments.

(1)Peace.

(2)Faith.

(3)Joyful hope.

(4)Patience and cheerful acquiescence.

(5)Courage.

3. With respect to sin.

(1)He must not commit it.

(2)He must hate it.

(3)He must struggle against it in every form and everywhere.

4. With respect to the aim and business of his life. To promote the glory of God (Matthew 5:14-16; 1 Corinthians 10:31-32).

II. WHY SUCH A DEPORTMENT SHOULD BE MAINTAINED.

1. Because it would bring joy to those who watch for your souls (Philippians 2:1; Philippians 4:1).

2. Because of the advantage — "the witness in yourself" of your conversion.

3. Because it prepares the mind for the season of affliction and the solemnities of death.

4. Because it is the will and commandment of Christ.Conclusion:

1. The world vigilantly watches and judges the character and conduct of professors. The want of consistency in Christians has done more harm to Christianity than all the ravings of infidels.

2. God's eye is constantly upon us.

3. The plea of not being a professor will be no plea in the hour of death for a sinful life.

(I. Spencer, D. D.)