Philippians 1
DODDPhilippians 1:1-11
The introduction, with the general salutation, suited to the views with which the apostle wrote. Phil. I. 1—11.
PHIL. I. 1.
PAUL and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus, which are at Philippi, with
PHILIPPIANS I. 1.
PAUL and Timothy,ᵃ being now providentially together at Rome, both through Divine grace the faithful servants of Jesus Christ,ᵇ and desirous to promote his interest by their writings, where their other labours cannot reach, do hereby send their most affectionate Christian salutations to all the saints, their holy brethren, in Christ Jesus, which are at Philippi,
ᵃ Paul and Timothy.] Paul might here choose to join Timothy with him, as he not only had attended the apostle in his general travels into these parts, but had assisted in preaching the gospel at Philippi. Compare Acts xvi. 1, 3, 12.
ᵇ The servants of Jesus Christ.] Some have inquired why Paul does not style himself an apostle here, and in his two epistles to the Thessalonians, and that to Philæmon, as he does in all the other epistles
that bear his name; and have accounted for it, by observing that no objection had been made to his character at Thessalonica or Philippi; and that having received a present from them, he might not seem to be burdensome as an apostle of Christ. Perhaps it rather was because Timothy or Silas, who were neither of them apostles, are joined with him here and in the epistles to the Thessalonians. But I think the question seems to have its foundation in curiosity rather than use See Pierce in loc.
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St. Paul’s salutation to the Philippians.
whom God hath united to them in the bonds of one common faith. And they greet with particular respect the bishops and deacons of the society, to whom the oversight of it in the Lord is so peculiarly committed; wishing abundant success to their labours in their respective and important offices; And wishing to every private Christian under their care, whether personally known or unknown, grace even to you all, and perpetual peace, with every attendant blessing from God, who is now become our covenant God and reconciled Father, and from the Lord Jesus Christ, through whose blood, righteousness, and intercession, we are brought into so happy a relation to him.
When I Paul am addressing a church dear to me by so many bonds, and to whom I am under so many distinguished obligations, it is fit I should assure you, that I give thanks unto my God, for such he is, and I recollect it with unspeakable delight, in every mention of you; whether before the throne of grace, or when conversing with my fellow Christians. And the former occasion of mentioning you often occurs: for I am always in every prayer of mine, making humble supplication for you all, and mingling those intercessions with joy and praise, when I reflect on that honourable profession which you make, and that steady and exemplary conduct by which you support and adorn it.
Yes, my brethren, though several years are since passed, I think myself obliged to bless God, with all the united powers of my soul, for your participation in the blessings of the gospel,⁴
⁴ The bishops and deacons.] As this proves there must have been more than one bishop at Philippi, it has been apprehended, by many pious and learned men, to be an intimation that there was then no difference between bishops and presbyters; all the presbyters of this church having (as they suppose) the title given them here of bishops, overseers, or superintendants; for this is what the word triolecta, beyond all controversy imports. Dr. Walthy (in his note on this place) solidly asserts this interpretation, and confites that which would give the words a contrary, and, I think, a very unnatural turn. Some think the deacons are mentioned as having been particularly concerned in the liberal supply that was sent from this church to the apostle, which had been probably collected by them.
⁴ Participation in the gospel.] Some by triolecta so to triolecta, understand their communicating something for the support of the gospel, and particularly to the supply of the apostle’s necessities, referred to chap. iv. 16, and 2 Cor. xi. 9, but to partake, and to communicate, are words of different significance, and it is evident that the original word generally signifies the former rather than the latter. Compare 1 Cor. i. 9; 2 Cor. viii. 4; xiii. 13; Phil. iii. 10; Philem. ver. 6; 1 John i. 3, 6, 7.
⁴ Participation in the gospel.] Some by triolecta so to triolecta, understand their communicating something for the support of the gospel, and particularly to the supply of the apostle’s necessities, referred to chap. iv. 16, and 2 Cor. xi. 9, but to partake, and to communicate, are words of different significance, and it is evident that the original word generally signifies the former rather than the latter. Compare 1 Cor. i. 9; 2 Cor. viii. 4; xiii. 13; Phil. iii. 10; Philem. ver. 6; 1 John i. 3, 6, 7.
the most tender and grateful affection for them.
rom the first day of my preaching it among you, though soon attended with menaces and insults, scourging and imprisonment; and to raise him for that establishment and increase which he hath been pleased to give to the seed that was sown, and which his grace maintains ven until now. And he will still maintain it, or [I am] confident of this very thing, that he who hath begun a good work in and upon you, and which I have now the pleasure of seeing so far advanced, will not finally forsake the production of his own grace, but will finish [it] in your souls, until he raise it to full perfection, in the day of Jesus Christ, when he shall appear in all his glory.
Such are the sentiments of my heart with respect to you, and such the concern I have upon your account; as it is indeed just in me to be thus affected towards you all, because I know you have me in your hearts both in these my bonds for the sake of Christ, and in my defence and confirmation of the gospel, while I am pleading its cause in the midst of so much opposition and danger: as you are all partakers with me in the grace of that gospel which establishes a community of interests between us; and, as you so tenderly and faithfully shew your sense of it, I cannot but return it. Thus I say it ought to be, and thus it is, for God, who discerns all the secret recesses of my heart, is my witness how earnestly I long for you all in the bowels of Jesus Christ. He knows that I long to see you, with that peculiar tenderness of affection which nothing but these bonds of mutual faith and love, centring in him, can be capable of producing, and which greatly resembles the compassion which Christ himself feels for those whom his grace has made the members of his body. And, in the mean time, this I continue to pray for in your behalf, as the
As you are all partakers with me.] Perhaps the grammar of this sentence would have been better expressed, if I had rendered it pretty agreeably to what Dr. Whitby would propose, “You who are all partakers of grace with me in my bonds, for the defence and confirmation of the gospel.” But the sense is nearly the same, and the order in which the words lie in the original is much more convenient for partaking than that to which they would be reduced by such a transposition.
Reflections on St. Paul’s regard for the Philippi
best blessing I can ask of God for you, that your love to one another, and to all the saints, may abound yet more and more; and that it may be a rational and truly Christian affection, founded in a thorough knowledge of the principles which tend so much to endear us to each other, and in all that inward feeling and perception of these sacred ties which nothing but true experimental religion can give. So as to prove by experience things which differ, and know by trial, how incomparably excellent the Christian character is beyond any other; that ye may be found not only sincere and cordial, but altogether inoffensive through the whole of your Christian course, even until the great day of Christ: Being filled with all the genuine fruits and effects of righteousness, which are produced by virtue of a vital faith in Jesus Christ, and by strength and influence derived from him, to the glory and praise of God; for that great end of the gospel revelation is never more effectually answered than when the temper and conduct of those who profess it, is agreeable to its sacred dictates.
IMPROVEMENT.
AMIDST the numberless mercies with which, through the 1 indulgence of our heavenly Father, we are daily surrounded, what can demand our humble and grateful acknowledgments 5 more than our participation of the gospel? To whatever afflictions it may expose us, or whatever we may be called to sacrifice to its interests, every day, in which we share its comforts and sup- 3 ports, calls aloud for our praises, both in the enjoyment and in the recollection. And whilst we look back with these sentiments
All knowledge and perception.] We render it knowledge and judgment, and the former is explained of speculative, and the latter of practical knowledge; but I think the distinction between the idea suggested by the original is much better preserved by rendering the word without perception, or inward sensation. He wishes they might not only know the principles which recommend candour and benevolence, but feel their influence on their hearts; which a daily experience and observation shew us, in some great pretenders to this kind of knowledge, is a very different thing.
Things which differ.] Mr. Howe justly asserts this translation as well as that
preferred in the preceding note, and introduces this text, to shew that we need the light of the Spirit to help us to apprehend, to consider, to judge, and determine our actions agreeably to that judgment. Howe on the Spirit, Vol I p. 271.
Fruits of righteousness] If this have, as some imagine, a more peculiar reference to liberality, yet I see no reason for confining it to that interpretation; nor do I think it can properly be said, that every liberal and generous man is filled with all the fruits of righteousness unless there be a prevailing uniformity of character, which is not always to be found.
Paul’s imprisonment advanced the gospel.
of gratitude, let us look forwards with cheerful confidence. It is to God’s having begun a good work in us, that we are to ascribe it, that the glorious gospel of his Son is our joy and our wonder, rather than our aversion and our scorn. We may therefore be humbly confident, that he will not forsake the work of his own hands, but will finish it, so that it shall appear worthy of himself in the great day of the Lord.
No wonder that, where this blessed work is begun, there is a great affection between those who were the instruments of producing it, and those in whom it is produced. No wonder if Paul made mention of these his Christian converts at Philippi, in every prayer of his, offering up requests for them, and praying for the increase of their hope and love. No wonder, on the other side, if their hearts were tenderly set upon him, and that, distant as he was, he seemed to lodge there, and their tender care followed him through every circumstance of his bonds and apology; so that his sufferings and dangers were even more painful to them than their own: while he on his part longed for them all in the bowels of the Lord, and could conceive of no greater charm in liberty itself than that it might give him an opportunity of cultivating so endearing a friendship by personal converse.
The increase of love founded on knowledge, and attended with other sentiments of experimental religion, is to be numbered among the best of apostolic blessings. Every experience of these things will confirm our resolution of maintaining that godly sincerity, which will render our conversation unblameable, and our account in the day of the Lord comfortable. To glorify God by the fruits of righteousness, is the great end for which these rational natures were given us; and it is by the exercise of lively faith in Christ that these dispositions are cultivated, and these fruits rendered most abundant.
Philippians 1:12
The apostle informs the Philippians how his imprisonment at Rome had been providentially overruled for the service of the gospel; and strongly declares his cheerful hope and confidence, that this great object of his wishes should still be promoted, whatever events might be allotted to him. Phil. I. 12—20.
PHIL. I. 12.
BUT I would ye should under-
PHILIPPIANS I. 12.
MY dear friends, I am fully convinced of the tenderness of your affection for me; and, as I have declared above, I do you the justice to believe, that you have me in your heart, while I continue under this confinement for the testimony of Jesus. But I would have SECT. ii. Phil. i. 12
Some preaching it out of love, others from con
you to know, my much beloved brethren, that the things relating to me, some of which have given you so much concern, on the most friendly and generous principles, have been so overruled by the Divine wisdom and goodness, that indeed they have fallen out rather to the advancement than hindrance of the gospel, which ye were ready to fear. So that my bonds in Christ are manifested, and taken notice of in all the palace of Cæsar, and all other [places] in and about the city, and have seemed so remarkable, that many have been excited to inquire, much to their own satisfaction and advantage, what there was in this new and unknown religion, that could animate me so cheerfully to endure so much hardship and persecution in its defence; for they soon traced up my sufferings to this as their only cause. And this had so happy an effect, that many of the brethren in the Lord, instead of being discouraged, were emboldened by my bonds, when they saw my firmness and constancy under them, so as to venture with much more undaunted courage to preach the word of the gospel, which our enemies thought, by their persecution of me, to have discountenanced and silenced.
Indeed I cannot say, that all who have engaged in this work have acted upon the noblest principles; for some preach Christ even from envy and contention, desirous to maintain in the church a party that shall oppose me, and willing to add as many abettors to it as they possibly can; while others do it out of [sincere] affection, faithfully intending the honour of God, the interest of the Redeemer, and the advancement of human happiness, which is so inseparably connected with the success of Christianity in the world. The first indeed preach Christ out of strife, and not with purity and simplicity of intention, but, on the contrary, from the unkindest and unworthiest motive,
• So that my bonds in Christ are manifest ] 2.5190 7.1157.2.1; but I think this interpretation would require 7.1157.2.1 to be read twice, which would be a much greater difficulty in the construction than the latter translation he would avoid. Nevertheless, in the close of the paraphrase, I have included this thought.
ejoices that every way Christ was preached.
as desirous to add yet more affliction to my bonds, by strengthening the cause of those, who while they call themselves Christians, seem to place a point of honour and conscience in hurting my reputation, and abetting unreasonable prejudices, which have been so eagerly raised and propagated, to the disadvantage of my character. Whereas others [preach] him out of cordial love, and, amidst the many other noble and benevolent views on which they act, have some regard to that comfort which they are sure it will administer to me, as they know that I am raised up, and set b in the place in which I appear for the defence of the gospel; and that nothing can make my sorrows and distresses sit so light upon me as to see that this blessed cause is in some measure promoted by them. What then is the result of these attempts, proceeding from such different principles? It is, that I am, in one view or another, pleased with them both: for though I could indeed wish that all, engaged in so honourable a work, were pursuing it from the most worthy and generous motives, yet every way, whether it be only in pretence of pious zeal, or in the truth of it, Christ is however preached, and the great doctrine of salvation by him has something of a wider spread. And in this I heartily rejoice, yea, and I will continue to rejoice: for I had much rather that some, who are converted to Christianity by my enemies, should think as ill of me as they themselves do, than that they should remain ignorant of those fundamental truths, on the knowledge of which their eternal happiness depends. Nor do I much regard the opposition which may arise against me from the ill designing teachers, or their misguided followers: for I well know, that, disagreeable as its present effects are, even this shall issue in promoting my salvation, c by your continued prayer to God for me, and the
b I am set.] Some would render κυμαί, I lie, i. e. in bonds for the gospel, in order to make an apology for it
c My salvation.] Mr. Pierce explains ανοιμεία as signifying deliverance from prison, and thinks, that as they that preached Christ out of love made more friends for
the apostle, so they that preached him out of envy gave his friends an opportunity of representing his persecutors as proceeding upon principles of malice. But, to wave other remarks, I cannot think that such an event could be said to proceed from the supply of the Spirit of Christ.
And trusts that, living or dying, he shall promot
supply of the Spirit of Jesus Christ, which shall ii. be liberally dealt out in answer to it: According to my earnest expectation, and cheerful Phil. hope, that I shall in nothing be ashamed, whati. 19 ever injurious reflections may be made upon my 20 conduct; but [that,] by all the freedom of speech which I am still determined to use, as it hath always been hitherto, [so] now also Christ shall be magnified in my body, whether by its liberty or confinement, whether in life or in death. When I consider all possible contingencies that can arise in this view, I find my heart most cheerfully reconciled to them all, and, instead of trembling at the thought of martyrdom itself, I rather rejoice in it.
IMPROVEMENT.
How admirable is the conduct of Divine Providence! and in how beautiful a manner does it often work the purposes it wisely and graciously determines, by events which seem to have the most contrary tendency! Who could have imagined that the imprisonment of St. Paul should have been effectual to the ad- 12 vancement of Christianity? Thus can God animate and encourage his servants, by the extremity which their brethren sufferin 14 his cause; so that they shall wax confident by their bonds and their martyrdom. Let this then reconcile us to all the allotments of Providence, and establish us in an earnest expectation 20 and hope that Christ will be glorified in all things by us, whether by our life or death: and who, that knows the grace of God in truth, would not rejoice even in death itself, if the gracious Redeemer, who gave his own life for us, may thereby be magnified? 15 How execrable the temper of those who preached Christ out o envy and contention, and managed a ministry which should have breathed nothing but love, in a view of adding affliction to those bonds that oppressed this best of men! But how generous and amiable the disposition which the apostle expresses when he rejoices in this, that Christ was preached, though the purposes with 18 regard to him were so unkind! These are the wonders which the love of Jesus produces in the soul; thus doth it empty us o every malignant passion, and reconcile us to the most disagreeable events, that may advance his interests. Where such principles inspire the breast, the faithful servants of Jesus will find their own account, while they are wholly intent on his honour. All 19 these events shall turn to their salvation; but let it be remembered, that it is through the supply of the Spirit of Jesus Christ which sanctifies to us ever circumstance through which we pass.
divided between his desire to be with Christ,
es may be imparted, let us unite our prayers in love our common Lord in sincerity. (Eph.
Philippians 1:21
en to the Philippians the sentiments of his heart death, declaring his desire to be with Christ in a but his readiness to continue here for his Lord’s treats them, that, while he did so, he might have that, though he were absent, they maintained the Christian character, both for piety and courage.
PHILIPPIANS I. 21.
I HAVE expressed my expectation and my hope that Christ will be glorified in me, whether by life or by death, and it is a hope which I am encouraged to form by a consciousness of the temper I feel in my heart. For to me to live [is] Christ; he is the supreme end of my life, and I value it only, as it is capable of being referred to the purposes of his honour. And, in consequence of this, to die [is] gain; for as this temper argues my interest in the friendship of that Redeemer, who is the Lord of the invisible as well as the visible world, I am well satisfied that he will make ample provision for my happiness when I quit this transitory life, and surround me with far more important blessings than any which I must then resign. And if he determines that I live longer in the infirmities and sorrows of mortal flesh, I desire to acquiesce; for this [is] what I esteem the great fruit of my life and labour, and an ample equivalent for all its fatigues, that I may be capable in some measure of promoting the great end which engaged him for a while to make his abode here in this humble form of human nature. And thus, on the whole, which I should choose, if it were entirely
To me to live is Christ, &c.] Mr. Pierce would translate this clause, Christ is gain to me living or dying. But the paraphrase shews how it stands connected on admitting our version. Nor can I think the other version natural, as it quite destroys the antithesis in those members of the sentence which are opposed to each other.
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And his concern to promote his interest in the work.
referred to myself, I know not: For I am, as it were, borne two different ways: having, on the one hand, a more earnest desire, out of regard to my own immediate happiness, to be unbound; to weigh anchor, as it were, and, quitting these mortal shores, set sail for that happy world, where I shall be immediately with Christ, which is better beyond all comparison and expression, than a longer abode here would be, were I to regard only my own immediate comfort and happiness: But to abide in the flesh [is] I know more expedient and necessary for you and my fellow Christians, who need my farther assistance. And having this confidence, I know that I shall abide, and I am heartily willing, though my own personal glory be delayed, to continue with you all, in order to the advancement of your faith, and of that joy which is supported by it: That your boasting and rejoicing in me may in and through Christ Jesus be more abundant, and your Christian consolation greatly increased, by my coming among you again to make you another visit, when I am enlarged from my present confinement; as, when it has answered the schemes of Providence with respect to it, I hope I shall be.
Borne two different ways: the original is very emphatical; and it seems (according to the turn I have given it in the paraphrase) to be an allusion to a ship stationed at a particular place, and riding at anchor, and at the same time likely to be forced to sea by the violence of the winds; which presents us with a lively representation of the apostle’s attachment to his situation in the Christian church, and the vehemence of his desire to be unbound, as I have rendered it, that is, to weigh anchor and set sail for the heavenly country.
Be immediately with Christ. This plainly proves that the separate spirits of good men are with Christ in such a manner, as that their state is far better than while they continue in this present world; which a state of insensibility cannot possibly be. But Mr. Fleming very justly observes, that it will not at all disprove that large accession of happiness after the resurrection, which other scriptures plainly declare. Flem. Christ. Vol. III. p. 550. Com. arc. 2 Cor. v. 5-10. The original
phrase, the first letter, which we render far better, is so very emphatical, that I cannot translate it literally, and I know not how better to imitate the sense, than by rendering it better beyond all expression; for indeed the apostle seems to labour for expression here as much as in any part of his writings.
I know I shall abide. Probably, as Mr. Howe conjectures, (Vol. II. p. 89,) he had some particular revelation to ground this confidence upon. I can by no means think he refers to any intimation from the palace how it was likely to go with him. He must have known little of princes and courtiers, (especially in Nero’s reign,) to build so confidently on such a foundation.
The advancement of your faith and joy. Your furtherance and joy of faith is a more literal translation; but as it expresses nothing more than that here given, which is rather plainer and easier to be understood, I hope I need make no apology for such a liberty here and in several other places.
He exhorts them to steadfastness and fortitude.
Only, let me always urge this upon you, that your conversationᶠ may be such as becomes the gospel of Christ, and may do an honour to your profession of his religion; that so whether I come to visit you, or be long absent from you, I may see and hear concerning you, that ye stand fast in one Spirit, striving together as with one soul, and in the most vigorous united efforts, for the faith of the gospel; which it will be your interest to contend for, how violently soever your mightiest adversaries may attempt to wrest it out of your hands. And indeed I hope it will appear that you are not in any degree terrifiedᵍ by all the rage and fury of your enemies, which, when duly considered, is to them an evident token of surely and quickly approaching destruction;ʰ as nothing can be a more certain sign that they are ripe for it, than the prevalency of such a persecuting spirit among them: but to you it is a sure evidence of complete salvation, quickly to be revealed, and that from God himself, who will reward your pious fortitude with blessings proportionably distinguished. And in this view I would have you to look upon these trials, and, instead of dreading them, to be thankful for them. For it is granted to you as a favour on the part of Christ, our great Lord, not only to believe in him, but also that you should have the distinguished honour to suffer for his sake;ⁱ in
ᶠ Let your conversation.] The learned Professor Franckius thinks a parenthesis begins with these words, which is continued to the end of the 16ᵗʰ verse of the next chapter; but it appears to me neither necessary nor natural to allow it. The word ἀνότιναι signifies, most literally, to behave as denizens of some city or corporation; but to render it, as Dr. Scott proposes, (Christian Life, Vol. I. p. 42,) citizen it as becomes, &c. is making a great deal too free with the English language.
ᵍ Not in any degree terrified, &c.] It evidently appears from hence, and from several other passages in this epistle, that the Philippians were now in a suffering state, which is a circumstance to be borne in mind as we go on, as it illustrates several masterly strokes in the apostle’s address to them.
ʰ Evident token of destruction.] Mr. Pierce, by interpreting it, “they think it
a proof of your being obstinately bent on your own ruin,” loses the true sense and spirit of the passage.
ⁱ Suffer for his sake.] From this text and some parallel passages, such as 1 Thess. xi. 14; 2 Tim. iii. 2; Heb. x. 32; 1 Pet. i. 6, some may object to what Dr. Lardner has asserted, when he says, that most of the first persecutions which the Christians suffered came from the Jews. It is no wonder if that obstinate and cruel people were peculiarly enraged against the disciples of Jesus, who so expressly contradicted many of their favourite maxims and tenets. And though, to be sure, their greatest influence was in Judea, yet it is well known that in other places they had a power of imprisoning and scourging in the synagogues, and it is highly probable that many of the severities inflicted by Gentile magistrates on the first preachers of the gospel were at the instigation of the
Reflections on Paul’s desire to depart, &
consequence of which you will be entitled to the peculiar rewards of those who have been martyrs and confessors in the cause of his truth. (Compare Acts v. 41.) Having in a great measure the same struggle with the adversaries of the gospel, who labour to overbear it by brutal violence, as ye saw to be in me when I was among you at Philippi, and was stripped and scourged, and laid in the dungeon and in the stocks, and which you now hear [to be] in me at Rome; whither you know I was sent in bonds as an evil doer, having been obliged to appeal to Cæsar for the preservation of my life, when attempted by enemies who would be contented with nothing less than my blood, which they had solemnly bound themselves to shed.
IMPROVEMENT.
How happy must that man be, who can truly say that to him 21 to live is Christ, and to die gain! What a blessed alternative is before him, and how cheerfully may he leave it to Providence to decide which of the two shall be appointed for him! And yet how vain must life be, and how miserable death, to that man who cannot say it! He that gathereth not with Christ, scattereth abroad; (Mat xii. 30;) and when death comes to such an one, it is the loss of all, attended with the final, and alas! the eternal 23 loss of himself. While the good man pronounces it better, beyond all comparison, to depart, that he may be with Christ, and submits only to continue in life, as the part in which self deny- 24, 25 ing duty requires him to acquiesce. But, O! how unworthy the Christian character, to be averse to so advantageous a remove! 22 To be unwilling, and that even on such terms, to depart and to be with Christ! As if any converse, any friendship, any enjoyment, any hope here, were comparable; yea, as if it were preferable to serving him in his immediate presence, under the everlasting tokens of his acceptance and delight.
But if that Master, whom we have the honour to serve, determine to us an abode here for months and years to come, and his 25 church may receive advantage by it, ill shall we requite his love,
ews who dwelt in the cities over which these magistrates presided. Compare Acts xii. 3; xiii. 30; xiv. 19; xvii. 5, 13; xviii. 12; xix. 9. See Dr. Lardner’s Cred. Vol. p. 417, &c.
b. Saw to be in me. I see not why this should be explained as referring only, or
chiefly, to his conflicts with judaizing teachers, concerning which at Philippi we read nothing. This seems one of the many texts which may be expounded in a greater latitude than that in which some late learned commentators and critics have taken it. It would be tedious to mark all instances of a like kind.
The apostle beseeches them, by their hopes as Christians,
who quitted heaven for this sinful and wretched earth of ours, if we are unwilling for a while to wait till he shall call us up to himself. Very deficient shall we be in that gratitude and zeal which we owe him, if we find not something of a heaven begun even below, in doing what may be pleasing to him, in managing his interest, with such degrees of ability as he shall be pleased to honour us with, and so training up others to a meetness for those enjoyments which he hath taught us by his grace to expect and pursue.
Whatever our stations may be, whether in public or private life, let it be our care, in every circumstance and relation, that our conversation may be as becometh the gospel; that we may adorn so holy a profession, and answer so glorious a hope. If opposition arise, let it not terrify us. It will, if well supported, be a token of salvation, and that of God. Let us account it an honour, and the gift of the Divine favour to us, to be called and strengthened to suffer for his sake. So were the prophets, so were the apostles, dignified. We have heard of their noble contentions, that we might emulate them; and well may we do it, since we have the same Author. Finisher, and Support of our faith, and hope to partake of the same exceeding and eternal weight of glory. (2 Cor. iv. 17.)