It is subject to the same laws and conditions as all things human; and distinguishes itself only in the manner in which, by virtue of its divine nature and character, it rises victorious from all such conflicts. For whilst other religions find in such conflicts their grave, to Christianity they prove but the transition points to a resurrection, in increased purity and glory, in the energy of a renewed youth. In such times, as well as in periods of missionary labor, does the principle "that CHRIST alone be preached" find anew its application. The sole concern then is, that Christ should first of all be brought near to the souls estranged from him, that he may draw them to himself and make them subject to him. Here too, all cannot be achieved at once; but gradually, from the common relation to the one Christ, must the way be opened for a union among souls reclaimed to him from the most diverse forms of error. Here must Paul's example of magnanimous denial of self be our guide. Here every one, who is animated by the same spirit with the Apostle, must rejoice if "in every way CHRIST is preached," even when he cannot but feel that the manner leaves much to be desired.

Still another trait of Paul's Christian character

is presented to us, in his manner of accepting the gifts sent to him by the Philippian church. There is in the natural man a false striving after independence and self-reliance; a pride of self-will, which not seldom decks itself with noble names, the influence of which is to make one ashamed to accept from others gifts of which he stands in need, lest he should humble himself before them. A still worse development of the same radical fault of the natural man is seen, when the gifts indeed are accepted and enjoyed, but there is a disposition to forget them again, to shun the remembrance of them, to acknowledge no indebtedness to others through fear of seeming dependent, of humbling one's self before them. But the Apostle is penetrated by the consciousness, that all are related to each other as the members of one body, and should abide in this mutual dependence upon one another as members under one head, Christ Jesus. He knows that the growth of the whole body, from the one head which guides animates and connects all the members, can only then be truly promoted, when all the single members are ready, as instruments of the one head, mutually to sustain and forward each

other in spiritual and in temporal things, to work together in love and unity. This is beautifully expressed by Paul in the Epistle to the Ephesians (iv. 15, 16): "That we grow up into him in all things, which is the head, even Christ; from whom the whole body fitly joined together, and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love." Christ is here presented as the one to whom the whole development must tend; the aim of all is to grow up into true fellowship with him, to receive him wholly into themselves, to become full of him. He is equally the one, from whom the whole growth up into him can alone proceed; from whom issue all the vital energies, the living juices; from whom alone all the members can receive life and direction. Christ so works upon the whole body, that by means of the different members through which his vitalizing influence flows, using each in its appropriate manner, he works through the whole. And hence the growth, proceeding from him and tending up to him, can truly prosper only when all the members alike yield themselves

to him; and under his guidance, in mutual dependence and mutual influence upon each other, abide together in closest union. The Christian should ever bear in mind, that our various necessities, and the means of supplying them, are distributed in varying modes and proportions through the different members, in order to keep them in a state of mutual dependence and reciprocal influence; so that no one may break loose from his connection with the whole, thinking to maintain an existence by himself, and that mutual necessities may serve continually for the furtherance of mutual love. The Christian will not be ashamed, therefore, of a dependence upon others springing from such a connection; but will recognize it as the law naturally arising from the relation of the members to one another. As he who gives rejoices in having received from God means which he may use for the aid of the other members; regarding it as a loan for this purpose from their common Lord, as a medium for the manifestation of that love which the Spirit of God has poured into the hearts of believers, that being the mark by which the disciples of the Lord, the members of his body, are to be known: so he that

receives rejoices far less in the brief temporal service of the gift, than in the heavenly temper expressed in the bestowal,-in the love, that vital principle of the church, which manifests itself therein. He knows that it is for the highest good of the giver himself; who thus, by deeds of love, sows in the earthly life what he shall reap in life eternal; who thus manifests in his works the spirit which makes him meet for life eternal. So Paul represents the Christian relation, in his own manner of accepting the gifts of the Philippian church, when he says: "I rejoiced in the Lord greatly that now at length your care for me hath flourished again,"-rejoiced, that now after longendured privation, they are placed once more in a condition to fulfil the wish they had ever felt, to care for his temporal wants;-" because ye have ever cared for me, but ye lacked opportunity. Not that I speak in respect of want." And in conclusion he says: "Not because I desire a gift, but I desire fruit"-the fruit which springs for them out of such manifestations of love-" which may abound to your account"-may be laid up for life eternal.

Again: Paul here gives us a model of the gen