imperfect sketch which I have given of it, I have set before you, which, indeed, was my chief motive in attempting it, the great subject of the deliberations, and labours, and prayers of the society which has called us together at this time, and whose interests we are met to promote.

I next invite your attention to,

II. The import of the language of the apostle respecting "the faith of the gospel."

The

He calls upon the Philippians to strive together for it. gospel was a precious deposit; they were to hold it fast in opposition to those who endeavoured to rob them of it; they were to preserve it in its original purity, in opposition to those who, by the arts of sophistry, and under various pretexts, sought to adulterate it. The gospel, however, was not a treasure which was designed to be concealed, or appropriated to themselves, but to be communicated to their fellow men. This appears to me to be the principal idea of the apostle; the Philippians were to strive to extend the knowledge of the gospel, they were to sound abroad the word of the Lord. Adopting this view of the text, it suggests two observations of great moment, and which bear very much on the purpose of our meeting. The first of them is-That as it is the duty of all Christians to aid, so all of them may aid, in disseminating the faith of the gospel the second-That in this work they are to be zealous-they are to engage with all their might.

so all of them There are some

of those who but it is a false

This epistle, we

1. As it is the duty of all Christians to aid, may aid, in disseminating the faith of the gospel. who seem to think, that this is the work solely occupy public stations in the house of God: notion; and it is as pernicious as it is false. learn from the introduction to it, was written, not to the officebearers only, of the church in Philippi, but to the members of it, also. It is addressed to all the saints that are in Christ Jesus, with the bishops and deacons. The exhortation in the text equally concerned both of these classes: it was the duty, according to it, of every individual of them to carry forward the work of the Lord.

We are not left, indeed, to infer the universality of this duty from a single passage of Scripture. Were it necessary, it might be established at great length, from the consideration of the principles and genius of the gospel, its design, and the express command of the Saviour, and of those who spake by his Spirit. But I do not dwell on these particulars. I purpose, rather, to direct your attention

to the means which Christians at large possess for propagating the gospel, and the special obligations they are under to employ them. My object is not so much to convince as to persuade. While the duty itself is generally admitted, alas! how much is it neglected. How frequently do we forget what we might do, and what we ought to do, in the cause of our Lord Jesus Christ! Happy shall I esteem myself, if I shall be honoured to be the instrument, in the hand of the Spirit, of stirring up the minds of any by way of remembrance.

I begin, then, with observing that all Christians may aid in disseminating the faith of the gospel, by cultivating purity of heart and life, and maintaining an exemplary deportment. This idea the apostle seems to have had particularly in his view, at the time he dictated the text; he earnestly inculcates it in the first clause of the verse; "only," says he," let your conversation, your behaviour, be as it becometh the gospel of Christ." Many of you, my brethren, may not be able to argue for your religion; but all of you may live for it: live in conformity to its holy dictates, and thus diffuse its influence. The gospel is a most excellent system. It enjoins "whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are lovely, and of good report ;" but it never appears so amiable as when it is embodied in the lives of its professors. Such persons may well be called the epistles of Christ, known and read of all men. They exhibit the beauty of his religion in characters which it requires neither learning nor labour to understand; they attract to it the attention, and obtain for it the approbation, of all considerate and candid observers.

This, my brethren, is a mode of propagating Christianity which is sanctioned by high authority, that of Christ himself. "Let your light," says he, "so shine before men, that they, seeing your good works, may glorify your Father who is in heaven." Its efficacy may

be illustrated by numerous facts. In the book of the Acts we read that "the churches walked in the fear of the Lord, and were multiplied." When Luke describes the character of Barnabas, that he was a good man and full of faith, and of the Holy Ghost, he immediately subjoins, "and much people was added to the Lord." Several of our early ecclesiastical writers have given it as their judgment, that the eminently holy lives of the professors of the gospel, contributed not less to its rapid and extensive spread in the first three centuries, than the miracles which were wrought in attestation of its truth. And even the historian of the "Decline and Fall of the Roman Empire," when he proceeds to inquire into the means by which the

Christian faith obtained so remarkable a victory over the established religions of the earth, specifies the virtues of the primitive Christians as one of its secondary causes. I do not stop to examine the account which he gives of these virtues. In the sarcasms, and exaggerations, and falsehoods with which his narrative is mixed up, he evinces his deep-rooted hatred of the gospel, which concealed from him the gross inconsistency of the different parts of his statement. The virtues of the primitive Christians, had they been such as he represents them, instead of contributing to the success of the gospel, would have infallibly arrested its progress.

Nor are we without instances of the same thing in modern times. When Mr. Baxter relates the success of his ministry in Kidderminster, he particularly mentions the assistance which he derived from the godly people of his congregation. "They longed," says he, "for the salvation of their neighbours; and, being dispersed through the town, were ready, in almost all companies, to refute seducing words, condemn, reprove, and exhort men according to their need ; as also to teach them how to pray, and to help them to sanctify the Lord's day." And," continues he, "the malicious people could not say your professors here are as proud and covetous as any; but their holy, humble, blameless lives adorned their profession, shamed opposers, and put to silence the ignorance of foolish men, and many were won by their good conversation."*

How much would it contribute to the spread and success of the gospel, if all who professed it were like these members of Baxter's congregation! The wilderness and the solitary place would soon be made glad, and the desert rejoice and blossom as the rose. Ah! how many are there, that bear the name of Jesus, who, on account of their conduct, may justly be styled the enemies of his cross. By their pride, avarice, sensuality, uncharitableness and other vices, they give occasion to the adversaries of the Lord, to blaspheme and cause the way of truth to be evil spoken of. In heathen lands especially, the inhabitants of which have no means of judging of Christianity but by the actions of those who are called Christians, the immoral lives of professors have ever been found by missionaries to be one of the greatest hindrances to the gospel. I would beseech, you my brethren, to be attentive to the state of religion in your hearts; cherish a lively sense of your obligations to your God and Saviour; without this you will never appreciate, aright, the importance of propagating the gospel. Be faithful, my hearers, in the discharge of the duties which are incumbent on you in the varied

*Orme's Life of Baxter.

relations of life, as husbands and wives, parents and children, masters and servants. Let your intercourse with your fellow men be characterized by piety, integrity, uprightness and charity,-the active charity of the gospel; you will thus not only experience, that the work of righteousness is peace, but you will also shine as lights in the world, adorn the doctrine of God your Saviour, and be the means of gaining many to the Lord.

Christians at large may greatly aid in diffusing the faith of the gospel by their pecuniary contributions. The ability of the followers of the Redeemer to assist his cause in this way is very unequal. Some can do much less than others; but where the heart is right with God, I am persuaded that those who can do nothing will be found to be very few.

If mankind in general have had too high an esteem for money, there have been individuals who have undervalued, or at least have pretended to undervalue it. They have inveighed against it; and they have alleged that they have Paul upon their side. But on examining the passage to which they refer, it will be found that it is not money itself which the Apostle reprobates. No; it is the love of money, the lust, the inordinate desire of it. When it becomes the ruling principle in the soul, it is, indeed, the root of all evil. O, how aggravated are the crimes which it has tempted men to perpetrate! This, however, is the abuse of money, an abuse which is not to be imputed to it, but to the depraved heart; an abuse to which it is liable in common with many other things, such as health, power, learning, mental talents, all of which, though they have been often prostituted to the worst of ends, are good in themselves; and, under the direction of heavenly wisdom, promote most valuable purposes.

It is easy to see, my brethren, in what a variety of ways you may, by your pecuniary contributions, advance the interests of religion. Those schemes which have for their object the spiritual benefit of mankind, cannot be carried on without expense, any more than those which are of a worldly nature. Are the heralds of salvation to be sent to distant lands? Are Bibles to be distributed ? Are schools to be established? Are places of worship to be erected? These all require money; and often very large sums of it. This, however, is so plain that it would only be a waste of your time to insist upon it; rather allow me to observe that the obligations under which you are to give of your substance, for these purposes, are not of a doubtful kind. Are you blessed with health, and thus enabled to apply yourselves with vigour to the business of your calling? Has

your

the Lord smiled upon your industry? Like Jacob, when you left father's house, had you nothing save the staff in your hand, and have you risen to opulence? Have you had a plentiful estate transmitted to you by inheritance? These are all instances of the goodness of God to you; and if your hearts are suitably affected by them, you will manifest your gratitude by devoting a part of your property to the building up of his spiritual temple. With David you will address him and say, "All things come of thee, O Lord! and of thine own have we given thee." Nay, it is the express command of Scripture, "Honour the Lord with thy substance, and with the first-fruits of all thine increase;" and to this command, a gracious promise is annexed," So shall thy barns be filled with plenty, and thy presses shall burst out with new wine."

As to the proportion of your substance which you are to set apart for the furtherance of the gospel, I presume not to determine. This is a matter which must be left betwixt God and the conscience. In the diversified circumstances of individuals and families, it is impossible to lay down any rule which would answer in every case. I must content myself with some general observations. I would remind the rich, that he who "soweth sparingly shall reap also sparingly, and he who soweth bountifully shall reap also bountifully." As Christians, you profess to regard yourselves as stewards of the great Householder. Now it is required of a steward that he be faithful, that he expend his master's goods according to his master's instructions, and for his interest. The office of steward implies in it responsibility; your Lord will yet come and reckon with you. In that day the gold and silver which have been prodigally squandered, or avariciously hoarded up, will be a witness against those who have thus abused them, and will eat their flesh as it were fire. Employ them, my dear brethren, in the service of the God who gave you them; and thus, in the words of Scripture, "Make unto yourselves friends, that when ye fail, they may receive you into everlasting habitations."

And let not Christians, even in the humblest circumstances, plead exemption from this duty, because what they have to spare is very little. You cannot have forgotten the high encomium our Saviour pronounced upon the poor widow, who cast in her two mites into the treasury—“ Of a truth I say unto you that this poor widow hath cast in more than they all." His language clearly teaches us, that the value of a gift in the sight of God, does not depend so much on its amount, as on the circumstances and the disposition of the person by whom it is made. "Where there is a willing mind, it