the gospel had been received by them. Paul was anxious that they should advance until they had all "apprehended that for which they had been apprehended of Christ Jesus." And as they had been obedient in his presence, so he exhorted them to be obedient in his absence, and "work out their salvation with fear and trembling." What this salvation was in its essence and nature the Apostle had already instructed them by one example. He afterwards followed the exhortation of the text by giving them another. In the first, we have an example of God assuming human flesh; in the other, of a man who had been made like God by the reception of Jesus Christ. In both, however, we have the same great truth. The first example is that of Christ given in the context; the second appears in the third chapter. The first is introduced with this exhortation, "Let this mind be in you, which was also in Christ Jesus; " the second is followed with the exhortation, "Brethren, be followers together of me, and mark them which walk so as ye have us for an ensample." From these two examples we are instructed in the nature of Christian salvation, and find in them three points.

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First: The assertion of a high and honourable nature and relationship. Of Christ Paul wrote, Who, being in the form of God, thought it not robbery to be equal with God." Of himself he wrote, Though I might also have confidence in the flesh. If any other man thinketh that he hath whereof he might trust in the flesh, I more circumcised, an Israelite of the purest type, a Benjamite, a Pharisee, blameless, as touching the law, zealous, for I persecuted the Church." All showing an exalted nature, a noble position in respectable society, and an education, loftiness of character, and decisive energy that marked him out as a leader and ruler of men. Now in these statements of Paul we note two things. The first, that both of the examples were occupants of very exalted position. Christ was in "the form of God." The history of His mission on earth abundantly shows this. He did "works that none other man did," but such as the history of the Jews and the silent testimony of science show that God did. To the works He performed He appealed in proof that the Father dwelt in Him and He in the Father. The whole bore out the statement of John, "The Word was God." "All things were made by him, and without him was not anything made that was made." The words of Paul were equally assertive, "And he is before all things, and by him all things consist."

Of Paul's greatness we depend much on his own statements and the nature of the different facts he mentions. He was a pure Hebrew, of the tribe of Benjamin, and had received the seal of circumcision at the time appointed in the law, thus placing him in covenant relation with all the purposes of God concerning the seed of Abraham, and which had been revealed to him and them by various promises and prophecies. Moreover, he was a Pharisee, that is, a separatist, or one who rigidly adhered to all the details of the Mosaic law and ritual, and

opposed everything that might seem to lessen the obligations of that law upon national observance. His zeal, that is, his energy and earnestness, had been manifested in that he persecuted the Church; and how zealous he was let the thrice-repeated tale of his journey to Damascus testify. But his religion itself was of a lofty and perfect type. He did not repose on the fact that he was of the straightest sect, but carried himself obediently to the law. Thus both Christ and Paul occupied very high positions of relationship and hopefulness.

But we learn that both of them asserted the positions and claims to which they were entitled. Of Christ we read, "He thought it not robbery to be equal with God." His pre-existence He declared in terms not to be misunderstood. His presence on earth and in heaven at the same time was affirmed, so that there could be no mistake. His power to forgive sins was proved by the performance of a work before a multitude of spectators, which only God could work. In His numerous contentions with the Jews His assertions of divinity brought on Him the charge of blasphemy. And though this crime was punishable with death, yet He vindicated it in the face of the terrible cross, and died in the maintenance of its reality. He asserted His dignity, wrought mighty works to prove His claims, and never once faltered in His demands for their recognition. He "thought it not robbery to be equal with God."

Here, too, Christ was followed by Paul, who, when he demanded the right to speak for himself on the occasion of his arrest in Jerusalem, said, "I am a man which am a Jew of Tarsus, a city in Cilicia, a citizen of no mean city." Afterwards, when the chief captain proposed to examine him by scourging, Paul said to the centurion, "Is it lawful for you to scourge a man that is a Roman, and uncondemned? " Neither Christ nor Paul undervalued their real position in the great universe of God, and did not hesitate to demand the right that appertained to them. They knew them, and prized them, and resisted every attempt to undervalue or abridge them. No act of wrong or robbery of that kind would they tolerate for one moment. What was right in Jesus and Paul is right also for us. If we hold an honourable position in society; if education has developed our powers, filled up our armoury, made us wise above our fellows, or as honourable as the most honoured amongst them-these advantages, like a birthright, ought not to be despised, but cherished, for they constitute a power for usefulness we may not throw away. This is the first point in this great salvation to be observed in connection with this passage.

The second point we have to notice is the voluntary humility of both these examples. Of the first, He "made himself of no reputation." He was found eating and drinking with publicans and sinners. He allowed a sinner to come and wash and anoint His feet. When this was objected to by the Pharisees as a disreputable thing, He replied, They that be whole need not a physician, but they that are sick." How many there were that wanted a physician to serve them appears

in one little statement of the historian, who tells us how the people poured out of their houses and courts and alleys with their sick when they heard He was near. The whole family of man, of every station and degree, needed a service of love to raise them out of their low and desperate estate; and here was One who took the form and condition of a human servant by His own free and voluntary act; came under all the laws of servitude, became obedient to its utmost demands, and, as a complete servitude to the necessities of men could not be rendered except He died on Calvary, He died that death. Thus He compassed man's utmost necessities, and brought within reach the life and honour heaven desires to bestow upon him.

"What

Paul's imitation of Christ comes out in his letter to his friends, whom he desired to see rejoicing "in the Lord always." things were gain (or profitable) to me, those I counted loss for Christ.” "I count all things but loss for the excellency of his knowledge, that I may win him, and be found in him possessing the righteousness which is produced by the faith of him." Paul desired to know Christ in the fellowship of his sufferings." But how could he know Christ unless he became of no reputation? How could he possess Christ unless he died on the cross in an act of sacrificing servitude for man ? How could he attain to that for which Christ had apprehended him unless he put aside his high position, and took the form of a servant, and ministered the blessings of heaven to the poor, the suffering, and the outcast, and was willing to be obedient to death, even the death of the cross? Unable to attain the knowledge of Christ in any other way, he counted "all things but loss," and followed after that he might realise all which Christ desired him to possess. Truly, the signs of the apostleship, the sent of Jesus, were wrought in Paul. Here is the second feature in this great salvation, which has to be worked out by Christians.

Thirdly, we note the exaltation of Christ, and how it is effected. "God hath highly exalted him, and given him a name that is above every name, that at the name of Jesus every knee should bow." We pass over the Divine acts that raised Him from the grave and seated Him at the right hand of the Majesty on high, and take only that exaltation which is being attained by Him through the instrumentality of the name Jesus. Paul told the Ephesians that "the principalities and powers in the heavenly places" are learning "the manifold wisdom of God, according to his eternal purpose in Christ Jesus" "by the Church." In that Church that purpose is being developed, and that wisdom is being displayed. Peter also, referring to the salvation which had come unto the strangers scattered abroad, said, "Which things the angels desire to look into." Now this salvation of souls, how is it being effected? And this gathering of the Church, what is the power of its achievement? Is it not the name Jesus? Is there any other name that can or will bow every knee before it? The name Jehovah alone will not do it. No other name will accomplish

it. The name Jesus will. It is the most potent name in the whole category of names. Its power to subdue is supreme; its power to charm is unequalled. Its range is spread over the whole family of man; the noblest as well as the meanest, the most learned and the most ignorant, the purest and the most vicious, all lie within its circle of blessing. "For he is able to save to the uttermost all who come unto God by him.” But how came He by this glorious name? By making "himself of no reputation," taking "the form of a servant, and becoming "obedient unto death, even the death of the cross." It is this name Jesus that is subduing men; that is silently effecting the most marvellous of changes; that is gathering a new society or body in Jesus, and that is raising him to the throne of human hearts and lives, and will finally make him "all in all." The same process appears in Paul. He was not only a preacher of Christ, but he was also of Jesus. Now and then the real heart of the man found expression in words. "I could wish myself accursed from Christ for my brethren, my kinsmen according to the flesh." "I am made all things to all men, that I might save some.' "We are troubled on every side, yet not distressed; we are perplexed, but not in despair; persecuted, but not forsaken; cast down, but not destroyed; always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body." So Paul preached and lived the gospel, and looked forward to the day of Christ's coming, when the Thessalonians would be his joy, or crown of rejoicing. In this he would realise his fulness of salvation.

The same honour is the salvation of every saint; the same honour obtained by the same means. The Philippians were exhorted to become saviours. To take the life of Jesus, the life of no reputation, of servitude, of obedience to " even the death of the cross.' They were to run with patience this race set before them in the example of Jesus, Jooking unto Him "who for the joy that was set before him endured the cross, despising the shame," but afterwards, and through these, "sat down at the right hand of God," from henceforth "expecting till his enemies be made his footstool." They were to do the same. They were to work out their salvation by the same means. Opportunities for this abound on every hand. The vicious and the vile, the poor and the afflicted, are about us on every side, and appeal to us for sympathy and help. Shall regard for reputation or safety hold us back from so great a glory? Nay, rather let us "put on the Lord Jesus Christ," and make no provision for the flesh to fulfil its pride, seeing that the way to honour, that is, salvation, is humility.

Mrs. Raymond dropped her sewing and ran to the window, then she went to the door, where Louie, with her pet doll clasped tightly, ran sobbing into her arms.

"He's

Will wished that his mother would not make such uncomfortable requests, also that she would look somewhere besides directly in his face.

On the whole, he concluded that broked my Rosy, and you said to say nothing was the best way I might take it," she explained out of the difficulty. Accordingly between her sobs. "He's a wicked he kept silent. boy," she continued, her indignation getting the upper hand of her grief, "and I strucked him hard."

"I am waiting, Will," said Mrs. Raymond, very quietly and sadly. "I haven't got anything to say,” he replied, moving his position a

A faint smiled flitted over little. Louie's tear- stained face at the

His mother moved also. Clearly

thought of her success in aveng- it was useless to try to avoid her, ing her wrongs. But just at it always was.

that moment Rosy dropped from There was a long pause between her arms, and lay on the floor them-at least it seemed long to before them. "He's broked her, Will-and then Mrs. Raymond my pretty Rosy, that mamma gave spoke. me. Oh dear, dear, dear!" And once more Louie wept bitterly, refusing to be comforted.

"I think I understand; will you please tell me if I am wrong? I gave Louie your cart to draw her dolls in. You found her with it, and told her, very crossly too, I fear, to give it to you. She refused, because I told her she might keep it. You snatched it from her, upsetting her dolls, and, worst of all, breaking Rosy, the last thing her mother ever gave her. Am Ĩ right ?

Will was uncomfortable all the while his mother was talking. It was such a disagreeable story to hear of oneself, and yet after all it was well-just the facts of the case; only at the last he brightened up a little-she had omitted one fact.

"She struck me, just as hard as she could," he said, looking out of the corners of his eyes to see what effect that statement would have upon her.

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You deserved it," was the reply. "Yes, but you would have made a big fuss if it had been me that struck her."