March 26

We have not only the nature and effect of this death, but the pre-eminency of the blessedness to which it leads. It is strongly expressed. It is "better"—"far better." Far better than what! It would be saying little to say that it was far better than his trials, far better than to be stoned at Philippi, than to fight with beasts at Ephesus, than to be a night and a day in the deep, than to be in perils among false brethren. It would also be little to say that it was far better than all his temporal comforts. These a Christian does not under-value; yea he is grateful for them, and enjoys them with a relish peculiar to himself. But he has something even now superior to all outward good—The means of grace and the comforts of the Holy Ghost. But to be with Christ is far better than these: as the day is far better than the dawn, and the inheritance and the vintage are far better than the earnests and the first fruits only. Our communion with him here is distant and often intercepted—there it will be perpetual and immediate. We love the streams—but what is the fountain! We love the house of prayer—but what is the temple in which they serve him day and night!

"Thine earthly Sabbaths, Lord, we love; But there is a nobler rest above: To that our labouring loves aspire, With ardent pangs of strong desire.

"No more fatigue, no more distress, Nor sin, nor hell, shall reach the place; No groans to mingle with the songs, Which warble from immortal tongues."

MARCH 26.—"Nevertheless to abide in the flesh is more needful for you. And having this confidence, I know that I shall abide and continue with you all for your furtherance and joy of faith."—Philippians 1:24, 25.

VOLTAIRE, in his letters to one of his confidential friends and admirers, more than once says, I hate life, and I dread death. How different were the views and feelings of Paul! He did not dread death, but could say, "I long to depart to be with Christ, which is far better." And so far was he from hating life, that he valued it as affording him opportunity to glorify his Saviour, and to serve his people according to his will. We have seen one part of his strait—Let us look at the other.

Whether he derived his persuasion from a knowledge that his bonds were manifest in all the palace, and that efforts were making in his favour by the saints in Cæsar's household, or from an inspired intimation, we cannot determine: but he was confident that he should not only escape death, but be released from imprisonment. Thus he would be debarred from a state which, as to personal enjoyment, he deemed far better than every thing else, and intensely longed after, and yet he speaks of it with more than acquiescence. What an instance of self-denial was here! How backward are some to make any sacrifice in order to do good. They cannot forego a luxurious meal to furnish a poor family with a plain one. They cannot give up a little variety in dress to clothe a naked child. But Paul is willing to resign heaven itself, though he was sure it was his own and every kind of suffering rendered it desirable—in order to be useful. Self-denial is the first lesson Christianity requires; and every part of it tends to inspire us with a disposition to look, not

on our own things but also on the things of others. This was the mind of Christ. When he was rich, for our sakes he became poor. And the glorified who are now with him, and have drunk fully into his spirit, would be all ready were it the will of God, to leave their ecstasies, and come down again and live in this vale of tears year after year, to serve the cause of the Redeemer, and to promote the salvation of mankind.

We see also that Paul was conscious of his usefulness. Ignorance is not necessary to humility; much less affectation. A man need not deny his abilities, or acceptance, or success, though he ought to acknowledge from whom they come, and on whom they depend. A mother may have a lowly mind, and yet feel that her life is of importance to her rising charge, and the feeling is even a duty. A minister may be willing to enter into his rest, yet be more than reconciled to life, when he sees that many hang upon his lips who may be saved or comforted by him; and it would be folly in him not to be aware that he is a blessing. Paul said, "I am nothing"—and so he was absolutely—but not comparatively and relatively. Am not I, says he, an Apostle? "Have I not seen Christ?" "By the grace of God I am what I am; not I, but the grace of God which was with me;" but, adds he, "I laboured more abundantly than they all." And he here makes no scruple to say, that the welfare of the Philippians and others depended upon his abiding in the flesh.

But wherein did he reckon upon being serviceable? Not only in the conversion of sinners, but in helping them much who had believed through grace—"For your furtherance and joy of faith." This is worthy of notice. It shows the importance of faith. Paul considered this every thing—not to the exclusion of holiness, morality, and good works; but as to the production of them, and their support and their increase. He knew that as faith prevailed, every thing in the divine life would prosper.

Some say there is no growth in grace. But the Apostles prayed, "Lord, increase our faith." The faith of the Thessalonians "grew exceedingly." And Paul was concerned for "the furtherance" of the faith of his beloved Philippians—that is, that it might be more clear in its views, more firm in its principles, more powerful in its influence, more appropriating in its confidence. He also wished not only for their furtherance, but "joy of faith." This joy they would constantly need; and it would be their strength. Jesus is the source of it, but faith is the medium. He is the well of salvation, but faith draws the water—"In whom, believing, we rejoice with joy unspeakable, and full of glory"—We are "filled with all joy and peace in believing."

Such was Paul! He was once a blasphemer, a persecutor, and injurious, and abhorred the worthy Name by which we are called: but he obtained mercy: and the grace of our Lord Jesus Christ was exceeding abundant to him-ward in faith and love, which are in Christ Jesus. So that he could now say, "for me to live is Christ, and to die is gain"—"Christ is all and in all." Is any thing too hard for the Lord?

What an example is here! What zeal and yet what knowledge! What preparation for both worlds! What readiness to go! What