3. Timothy's special fitness for this mission was that he had a heart to care for them, especially to care for their true and highest interests.

So far, he resembled Paul himself. He had the true pastoral heart. He had caught the lessons of Paul's own life. That was the main thing. No doubt he had intellectual gifts, but his dispositions gave him the right use of gifts. The loving heart, and the watchfulness and thoughtfulness which that inspires, do more to create pastoral wisdom than any intellectual superiority. Timothy had a share of the "mind" of Christ (ver. 5), and that made him meet to be a wise inspector and adviser for the Philippians, as well as a trustworthy reporter concerning their state and prospects.

4. What is most fitted to impress us, is the difficulty which Paul experienced in finding a suitable messenger, and the manner in which he describes his difficulty. He was conscious in himself of a self-forgetting love and care for the Churches, which was part, and a great part, of his Christian character. He was ready (1 Cor. x. 33) to please all men in all things, not seeking his own profit, but the profit of many, that they might be saved. He looked out for men among his friends whose hearts might answer to him here, but he did not find them.

He had no man likeminded. One indeed was found, but no more. As he looked round, a sense of disappointment settled on him.

One asks of whom this statement is made--that he finds none likeminded--that all seek their own? Probably not of Epaphroditus, for Epaphroditus goes at any rate, and the question is about some one in addition, to be, as it were, Paul's representative and commissioner. Nor are we ent.i.tled to say that it applies to Tychicus, Aristarchus, Marcus, and Jesus, mentioned in Colossians iv. For these men might not be with the Apostle at the precise moment of his writing to the Philippians; and the character given to them in the Epistle to the Colossians seems to set them clear of the inculpation in this pa.s.sage: unless we suppose that, even in the case of some of them, a failure had emerged near the time when the Epistle was written, which vexed the Apostle, and forced him to judge them unprepared at present for the service. It will be safest, however, not to a.s.sume that these men were with him, or that they are here in view.

Still, the sad comment of the Apostle must apply to men of some standing and some capacity,--men of Christian profession, men who might naturally be thought of in connection with such a task. As he surveyed them, he was obliged to note the deplorable defect, which perhaps had not struck himself so forcibly until he began to weigh the men against the mission he was planning for them. Then he saw how they came short; and also, how this same blight prevailed generally among the Christians around him.

Men were not "likeminded"; no man was "likeminded." _All_ seek their own, not the things which are Jesus Christ's. Is not this a sad saying?

What might one expect at the outset of a n.o.ble cause, the cause of Christ's truth and Church? What might one count upon in the circle that stood nearest to the Apostle Paul? Yet this is the account of it,--All seek their own, not the things which are Jesus Christ's.

Is it any wonder that the Apostle pleads earnestly with Christians to cherish the mind of "not looking each of you to his own things" (ver.

4); that he presses the great example of the Saviour Himself; that he celebrates elsewhere (1 Cor. xiii.) the beauty of that love which seeketh not its own and beareth all things? For we see how the meaner spirit beset him and hemmed him in, even in the circle of his Christian friends.

What does his description mean? It does not mean that the men in question broke the ordinary Christian rules. It does not mean that any Church could have disciplined them for provable sins. Nay, it does not mean that they were dest.i.tute of fear of G.o.d and love to Christ. But yet, to the Apostle's eye, they were too visibly swayed by the eagerness about their own things; so swayed, that their ordinary course was governed and determined by it. It might be love of ease, it might be covetousness, it might be pride, it might be party opinion, it might be family interests, it might even be concentration on their own religious comfort:--however it might be, to this it came in the end, All seek their own. Some of them might be quite unsound, deceivers or deceived; especially, for instance, if Demas (2 Tim. iv. 10) was one of them. But even those of whom the Apostle might be persuaded better things, and things that accompany salvation, were so far gone in this disease of seeking their own, that the Apostle could have no confidence in sending them, as otherwise he would have done, on a mission in which the mind and care of Christ were to be expressed to Christ's Church. He could not rely on a "genuine care."

You mistake if you suppose this faulty state implied, in all these cases, a deliberate, conscious preference of their own things above the things of Jesus Christ. The men might really discern a supreme beauty and worth in the things of Christ; they might honestly judge that Christ had a supreme claim on their loyalty; and they might have a purpose to adhere to Christ and Christ's cause at great cost, if the cost must finally be borne. And yet meanwhile, in their common life, the other principle manifested itself far too victoriously. The place which their own things held--the degree in which their life was influenced by the bearing of things on themselves, was _far_ from occupying that subordinate place which Christ has a.s.signed to it. The things of Jesus Christ did not rise in their minds above other interests, but were jostled, and crowded, and thrust aside by a thousand things that were their own.

You may not cherish any avowed purpose to seek your own; you may have learned to love Christ for the best reasons; you may have the root of the matter in you; you may have made some sacrifices that express a sense of Christ's supreme claims: and yet you may be a poor style of Christian, an inconsistent Christian, a careless, unwatchful Christian.

Especially you may habitually fail to make a generous estimate of the place to be given to the things of Jesus Christ. You may not be reckoned so defective either in general judgment or in your own esteem, because you may come up very well to what is usually expected. And yet you may be allowing any Christianity you have to be largely stifled and repressed by foreign and alien influences, by a crowd of occupations and recreations that steal heart and life away. You may be taking no proper pains, no loving pains, to be a Christian, in Christ's sense of what that should be. Though only at the beginning of the conflict, you may be living as if there was scarcely a conflict to be fought. And so in practice, in the history of your hours, you may be seeking your own things to an extent that is even disgraceful to Christian religion. You may allow your course of thought and action to be dictated by that which is of self, by gain, self-indulgence, or frivolity, to a degree that would even be appalling if your eyes were opened to discern it. We all know that in religious exercises formality may usurp a large place, even in the case of men who have received power for reality. Just so in the Christian course, and under the Christian name and calling, what is "your own" may be suffered to encroach most lamentably on the higher principle; so that an Apostle looking at you must say, "They all seek their own, not the things that are Jesus Christ's." You are not faithful enough to apply Christ's standard to your heart and ways, nor diligent enough to seek His Spirit. Perhaps if you were strongly tempted to deny Christ, or to fall into some great scandalous sin, you would awaken to the danger and cling to your Saviour for your life. But as things go commonly, you _let_ them go. And the consequence is, you are largely losing your lives. What should be your contribution to the good cause, and so should be your own gladness and honour, never comes to pa.s.s. Some of you have thoughts in your own minds upon this point, why you do not seem to find any doorways into Christian usefulness. You do wish to see Christ's cause prosper. Yet somehow it never seems to come to your hands to do anything effectually or fruitfully for the cause. What can the reason be? Alas, in the case of how many the reason is just what it was in the case of Paul's friends: you are so largely seeking your own things, not the things that are Jesus Christ's, that you are not fit to be sent on any mission. If the Apostle could say this to the Christians of his day, how great must be the danger still!

Now if we look at it as part of the experience of Paul the Apostle, to find this temper so prevailing around him, we learn another lesson. We know Paul's character, his enthusiasm, the magnanimous faith and love with which he counted all to be loss in comparison of Christ. And yet, we see what he found among the Christians around him. This has been so in every age. The unreasonableness, faintheartedness, and faithlessness of men, the unchristlikeness of Christians, have been matter of experience. If our hearts were enlarged to plan and endeavour more generously for Christ's cause, we should feel this a great trial. All large-hearted Christians have to encounter it. Let it be remembered that it is not peculiar to any age. The Apostle had full experience of it.

"Demas hath forsaken me, having loved this present world.... Alexander the coppersmith did me much evil.... At my first answer no man stood with me, but all men forsook me" (2 Tim. iv. 10-16). Let us be a.s.sured, that if Christ's work is to be done, we must be prepared not only for the opposition of the world, but for the coldness and the disapprobation of many in the Church--of some whom we cordially believe to be, after all, heirs of the kingdom.

Timothy is to go to Philippi, and is to bring to Paul a full report.

But, at the same time, the Apostle finds it necessary to send Epaphroditus, not, apparently, with a view to his returning to Rome again, but to resume his residence at Philippi. It seems, on all accounts, reasonable to believe that Epaphroditus belonged to the Philippian Church, and was in office there. In this case he is to be distinguished from Epaphras (Col. iv. 12), with whom some would identify him, for no doubt Epaphras belonged to Colossae. Epaphroditus had come to Rome, bearing with him the gifts which a.s.sured Paul of the loving remembrance in which he was held at Philippi, and of the abiding desire to minister to him which was cherished there. His own Christian zeal led Epaphroditus to undertake the duty, and he had borne himself in it as became a warm-hearted and public-spirited Christian. He had been Paul's brother and fellow-workman and fellow-soldier. But, meanwhile, the Apostle was aware how valuable his presence might be felt to be at Philippi. And Epaphroditus himself had conceived a longing to see the old friends, and to resume the old activities in the Philippian Church.

For he had been sick, very sick, almost dead. Amid the weakness and inactivity of convalescence, his thoughts had been much at Philippi, imagining how the brethren there might be moved at the tidings of his state, and yearning, perhaps, for the faces and the voices which he knew so well. Paul was accustomed to restrain and sacrifice his own feelings; but that did not make him inattentive to the feelings of other people.

Trying as his position at Rome was, he would not keep Epaphroditus in these circ.u.mstances. He had had great comfort in his company, and would be glad to retain it. But he would be more glad to think of the joy at Philippi when Epaphroditus should return. So he gives back Epaphroditus.

As he does so he admonishes his friends to value adequately what they are receiving. Paul was sending to them a true-hearted and large-hearted Christian; one who allowed nothing--neither difficulties nor risks--to stand in the way of Christian service and Christian sympathy. Let such men be had in reputation. It is a lawful and right thing to make a high estimate of Christian character where it eminently appears, and to honour such persons very highly in love. If _they_ are not honoured and prized, it is too likely that others will be whom it is not so fit and so wholesome to admire. And the ground of admiration in the case of Epaphroditus sets once more before us the theme of the whole chapter: Epaphroditus was to be had in reputation because he had approved himself to be one seeking not his own, one willing to lay down his life for the brethren.

_NO CONFIDENCE IN THE FLESH._

"Finally, my brethren, rejoice in the Lord. To write the same things to you, to me indeed is not irksome, but for you it is safe.

Beware of the dogs, beware of the evil workers, beware of the concision: for we are the circ.u.mcision, who worship by the Spirit of G.o.d, and glory in Christ Jesus, and have no confidence in the flesh: though I myself might have confidence even in the flesh: if any other man thinketh to have confidence in the flesh, I yet more: circ.u.mcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; as touching the law, a Pharisee; as touching zeal, persecuting the Church; as touching the righteousness which is in the law, found blameless. Howbeit what things were gain to me, these have I counted loss for Christ. Yea verily, and I count all things to be loss for the excellency of the knowledge of Christ Jesus my Lord."--PHIL. iii. 1-8 (R.V.).

CHAPTER X.

_NO CONFIDENCE IN THE FLESH._

The third chapter contains the portion of this Epistle in which, perhaps, one is hardest put to it to keep pace with the writer. Here he gives us one of his most remarkable expositions of true Christian religion as he knew it, and as he maintains it must essentially exist for others also. He does this in a burst of thought and feeling expressed together: so that, if we are to take his meaning, the fire and the light must both alike do their work upon us; we must feel and see both at once. This is one of the pages to which a Bible reader turns again and again. It is one of the pa.s.sages that have special power to find and to stir believing men.

Yet it seems to find its place in the letter almost incidentally.

It would seem, as some have thought, that in the first verse of this chapter the Apostle begins to draw his letter to a close. Cheerful words of farewell begin to shape themselves. At the same time a closing reference is in view to some practical danger that required to be guarded against. Almost suddenly things take a new turn, and a flood of great ideas claim and take their place.

"Finally, my brethren, rejoice in the Lord." Rejoice, Be of good cheer, was the common formula of leave-taking. The same word is translated "farewell" in 2 Cor. xiii. 11 (Authorised and Revised Versions). But the Apostle, especially in this Epistle, which is itself inspired by so much of Christian gladness, cannot but emphasise the proper meaning of the customary phrase. Rejoice, yes, rejoice, my brethren, in the Lord. The same turn of thought recurs again in ch. iv. 4. What it is fitted to suggest will be equally in place when we reach that point.

Now he seems to be on the point of introducing some subject already referred to, either in this or in a previous Epistle. It concerned the safety of the Philippians, and it required some courteous preface in touching on it once again; so that, most likely, it was a point of some delicacy. Some have thought this topic might be the tendency to dissension which had appeared in Philippi. It is a subject which comes up again in ch. iv.: it may have been upon the point of coming up here.

The closing words of ver. 1 might well enough preface such a reference.

The theme was not so pleasant as some of those on which he had written: it might be delicate for him to handle; and it might call for some effort on their part to take it well. Yet it concerned their safety they that should fully realise this element of the situation, and should take the right view of it. Therefore also the Apostle would not count it irksome to do his part in relation to it. People entangled in a fault are in circ.u.mstances not favourable to a right estimate of their own case. They need help from those who can judge more soundly. Yet help must be tendered with a certain considerateness.

But at this point a new impulse begins to operate. Perhaps the Apostle was interrupted, and, before he could resume, some news reaches him, awakening afresh the indignation with which he always regarded the tactics of the Judaisers. Nothing indicates that the Philippian Church was much disposed to Judaise. But if at this juncture some new disturbance from the Judaisers befell his work at Rome, or if news of that kind reached him from some other field, it might suggest the possibility of those sinister influences finding their way also to Philippi. This is, of course, a conjecture merely; but it is not an unreasonable one. It has been offered as an explanation of the somewhat sudden burst of warning that breaks upon us in ch. iii. 2; while, in the more tranquil strain of ch. iv., topics are resumed which easily link themselves to ch. iii. 1.[3]

[3] In the text Ewald's suggestion is followed, in the form given to it by Lightfoot. Meyer's view, however, may seem simpler to some readers.

He thinks that "the same things" of ch. iii. 1 are the warnings against Judaising which actually follow in ver. 2. According to Meyer, the Apostle had already, in a previous Epistle, warned the Philippians against the Judaisers, and he considers it "safer" for them and "not irksome" to himself to repeat the admonition. In this view the connection between vv. 1 and 2 may be stated in this way: "Rejoice in the Lord;" and, need I repeat it?--yes, it is better that I should repeat it,--rejoicing in the Lord is wholly contrary to that boasting in the flesh which characterises some great religious pretenders well known to you and me. Beware of them! The energetic scorn of the phrasing is explained by supposing that the circ.u.mstances and the argument of the former Epistle had led to this animated denunciation, so that the Apostle recapitulates phrases that were well remembered in the Philippian congregation.

Still, even if this denunciation of Judaising comes in rather unexpectedly, it does not really disturb the main drift of the Epistle, nor does it interfere with the lessons which the Philippians were to learn. It rather contributes to enforce the views and deepen the impressions at which Paul aims. For the denunciation becomes the occasion of introducing a glowing description of how Christ found Paul, and what Paul found in Christ. This is set against the religion of Judaising. But at the same time, and by the nature of the case, it becomes a magnificent exposure and rebuke of all fleshly religionising, of all the ways of being religious that are superficial, self-confident, and worldly-minded. It also becomes a stirring call to what is most central and vital in Christian religion. If then there was at Philippi, as there is everywhere, a tendency to be too easily contented with what they had attained; or to reconcile Christianity with self-seeking; or to indulge a Christianised arrogance and quarrelsomeness; or, in any other shape, "having begun in the spirit to be made perfect in the flesh,"--here was exactly what they needed. Here, too, they might find a vivid representation of the "one spirit" in which they were to "stand fast," the "one soul" in which they were to "labour" together (ch. i.

27). That "one spirit" is the mind which is caught, held, vitalised, continually drawn upwards and forwards, by the revelation and the appropriation of Christ.

The truth is that a remiss Christianity always becomes very much a Judaism. Such Christianity a.s.sumes that a life of respectable conventions, carried on within sacred inst.i.tutions, will please G.o.d and save our souls. What the Apostle has to set against Judaism may very well be set against that in all its forms.

"Keep an eye on the dogs, on the evil workers, on the concision." The Judaisers are not to occupy him very long, but we see they are going to be thoroughly disposed of. Dogs is a term borrowed from their own vocabulary. They cla.s.sed the Gentiles (even the uncirc.u.mcised Christians) as dogs, impure beings who devoured all kinds of meat and were open to all kinds of uncleanness. But themselves, the Apostle intimates, were the truly impure, shutting themselves out from the true purity, the heart's purity, and (as Dr. Lightfoot expresses it) "devouring the garbage of carnal ordinances." They were also evil workers, mischievous busybodies, pertinaciously busy, but busy to undo rather than to build up what is good, "subverting men's souls" (Acts xv. 24). And they were the concision; not the circ.u.mcision according to the true intent of that ordinance, but the concision, the mutilation or gashing. Circ.u.mcision was a word which carried in its heart a high meaning of separation from evil and of consecration to the Lord. That meaning (and therefore also the word which carried it) pertained to gospel believers, whether outwardly circ.u.mcised or not. For the Judaising zealots could be claimed only a circ.u.mcision which had lost its sense, and which no more deserved the name,--a senseless gashing of the flesh, a concision. All these terms seem to be levelled at certain persons who are in the Apostle's view, and are not unknown to the Philippians, though not necessarily resident in that city.

For any full statement of the grounds of the Apostle's indignation at the Judaising propaganda, the reader must be referred to the expository writings on other Epistles, especially on those to the Corinthians and to the Galatians. Here a few words must suffice. Judaising made the highest pretensions to religious security and success; it proposed to expound the only worthy and genuine view of man's relation to G.o.d. But in reality the Judaisers wholly misrepresented Christianity, for they had missed the main meaning of it. Judaising turned men's minds away from what was highest to what was lowest,--from love to law, from G.o.d's gifts to man's merits, from inward life and power to outward ceremonial performance, from the spiritual and eternal to the material and the temporary. It was a huge, melancholy mistake; and yet it was pressed upon Christians as the true religion, which availed with G.o.d, and could alone bring blessing to men. Hence, as our Lord denounced the Pharisees with special energy,--sometimes with withering sarcasm (Luke xi.

47),--so, and for the same reasons, does Paul attack the Judaisers. The Pharisees applied themselves to turn the religion of Israel into a soul-withering business of formalism and pride; and Paul's opponents strove to pervert to like effect even the gracious and life-giving gospel of Christ. To such he would give place, no, not for an hour.

Two things may be suggested here. One is the responsibility incurred by those who make a religious profession, and in that character endeavour to exert religious influence upon others. Such men are taking possession, as far as they can, of what is highest and most sacred in the soul's capacities; and if they misdirect the soul's life here, if consciously or unconsciously they betray interests so sacred, if they successfully teach men to take false coin for true in the matter of the soul's dealings with G.o.d and with its own welfare, their responsibility is of the heaviest.

Another point to notice is the energy with which the Apostle thinks it right to denounce these evil workers. Denunciation is a line of things in which, as we know very well, human pa.s.sion is apt to break loose--the wrath of man which worketh not the righteousness of G.o.d. The history of religious controversy has made this very plain. Yet surely we may say that zeal for truth must sometimes show itself in an honest indignation against the wilfulness and the blindness of those who are misleading others. It is not always well to be merely mild and placable. That may arise in some cases from no true charity, but rather from indifference, or from an amiability that is indolent and selfish. It is good to be zealously affected in a good thing. Only, we have reason to take heed to ourselves and to our own spirit, when we are moved to be zealous in the line of condemning and denouncing. Not all who do so have approved their right to do it, by tokens of spiritual wisdom and single-hearted sincerity such as marked the life and work of Paul.

The Judaisers put abroad the false coin, and believers in Christ, whether circ.u.mcised or not, had the true. "We are the circ.u.mcision, who worship by the Spirit of G.o.d, and who glory in Christ Jesus, and who put no confidence in the flesh." Such are truly Abraham's children (Gal.

iii. 29). To them belong whatever relation to G.o.d, and interest in G.o.d, were shadowed forth by circ.u.mcision in the days of old.

No doubt, the rite of circ.u.mcision was outward; and no doubt it came to be connected with a great system of outward ordinances and outward providences. Yet circ.u.mcision, according to the Apostle, pointed not outwards, but inwards (Rom. ii. 28, 29). Elsewhere he lays stress on this, that circ.u.mcision, when first given, was a seal of faith. In the Old Testament itself, the complaint made by the prophets, speaking for G.o.d, was that the people, though circ.u.mcised in flesh, were of uncirc.u.mcised heart and uncirc.u.mcised ears. And G.o.d threatens to punish Israel with the Gentiles--the circ.u.mcised with the uncirc.u.mcised--because all the house of Israel are uncirc.u.mcised in heart.

The true circ.u.mcision then must be those, in the first place, who have the true, the essentially true worship. Circ.u.mcision set men apart as worshippers of the true G.o.d: hence Israel came to be thought of as a people "instantly serving (or worshipping) G.o.d day and night." That this worship must include more than outward service in order to be a success--that it should include elements of high spiritual worth, was disclosed in Old Testament revelation with growing clearness. One promise on which it rested was: "The Lord thy G.o.d will circ.u.mcise thine heart, and the heart of thy seed, to love the Lord thy G.o.d with all thy heart, and with all thy soul, that thou mayest live." The true circ.u.mcision, those who answer to the type which circ.u.mcision was meant to set, must be those who have the true worship. Now that is the worship "by the Spirit"; on which we shall have a word to say presently.

And again, the true circ.u.mcision must be those who have the true glorying. Israel, called to glory in their G.o.d, were set apart also to cherish in that connection a great hope, which was to bless their line, and, through them, the world. That hope was fulfilled in Christ. The true circ.u.mcision were those who welcomed the fulfilment of the promise, who rejoiced in the fulness of the blessing, because they had eyes to see and hearts to feel its incomparable worth.

And certainly, therefore, as men who had discovered the true foundation and refuge, they must renounce and turn from the false trust, they must put no confidence in the flesh. Is this, however, a paradox? Was not circ.u.mcision "outward, in the flesh"? Was it not found to be a congruous part of a concrete system, built up of "elements of this world"? Was not the temple a "worldly sanctuary," and were not the sacrifices "carnal ordinances"? Yes; and yet the true circ.u.mcision did not trust in circ.u.mcision. He who truly took the meaning of that remarkable dispensation was trained to say, "Doth not my soul wait on G.o.d? from Him cometh my salvation." And he was trained to renounce the confidences in which the nations trusted. Hence, though such a man could accept instruction and impression from many an ordinance and many a providence, he was still led to place his trust higher than the flesh. And now, when the true light was come, when the Kingdom of G.o.d shone out in its spiritual principles and forces, the true circ.u.mcision must be found in those who turned from that which appealed only to the earthly and the fleshly mind, that they might fasten on that in which G.o.d revealed Himself to contrite and longing souls.

The Apostle therefore claimed the inheritance and representation of the ancient holy people for spiritual believers, rather than for Judaising ritualists. But apart from questions as to the connection between successive covenants, it is worth our while to weigh well the significance of those features of Christian religion which are here emphasised.

"We," he says, "worship by the Spirit of G.o.d." The Holy Spirit was not absent from the old economy. But in those days the consciousness and the faith of His working were dim, and the understanding of the scope of it was limited. In the times of the New Testament, on the contrary, the promise and the presence of the Spirit a.s.sume a primary place. This is the great promise of the Father which was to come into manifestation and fulfilment when Christ had gone away. This, from Pentecost onwards, was to be distinctive of the character of Christ's Church. According to the Apostle Paul, it is one great end of Christ's redemption, that we may receive the promise of the Spirit through faith. So, in particular, Christian worship is by the Spirit of G.o.d. Therefore it is a real and most inward fellowship with G.o.d. In this worship it is the office of the Holy Spirit to give us a sense of the reality of Divine things, especially of the truths and promises of G.o.d; to touch our hearts with their goodness, on account especially of the Divine love that breathes in them; to dispose us to decision, in the way of consent and surrender to G.o.d as thus revealed. He takes the things of Christ, and shows them to us. So he brings us, in our worship, to meet with G.o.d, mind to mind, heart to heart. Although all our thoughts, as well as all our desires, come short, yet, in a measure, a real consent with G.o.d about His Son and about the blessings of His Son's gospel comes to pa.s.s. Then we sing with the Spirit, when our songs are filled with confidence and admiration, arising out of a sense of G.o.d's glory and grace; and we pray in the Holy Ghost, when our supplications express this loving and thankful close with G.o.d's promises. It is our calling and our blessedness to worship by the Spirit of G.o.d. Much of our worship might fall silent, if this alone should be upheld: yet this alone avails and finds G.o.d. Whatever obscures this, or distracts attention from it, whether it be called Jewish or Christian, does not aid worship, but mars it.

It is true that the presence of the Spirit of G.o.d is not discernible otherwise than by the fruits of His working. And the difficulty may be raised, how can we, in practice, be secure of having the Spirit, thereby to worship G.o.d? But, on the one hand, we know in some degree what the nature of the worship is which He sustains; we can form some conception of the att.i.tude and exercise of soul towards Christ and G.o.d which const.i.tutes that worship. We do therefore know something as to what we should seek; we are aware of the direction in which our face should be set. On the other hand, the presence of the Spirit with us, to make such worship real in our case, is an object of faith. We believe in G.o.d for that gracious presence, and ask for it; and so doing, we expect it, according to G.o.d's own promise. On this understanding we apply ourselves to find entrance and progress in the worship which is by the Spirit.

All appliances which are supposed to aid worship, which are conceived to add to its beauty, pathos, or sublimity, are tolerable only so far as they do not tend to divert us from the worship which is by the Spirit.

Experience shows that men are extremely p.r.o.ne to fall back from the simplicity and intentness of spiritual worship; and then they cover the gap, which they cannot fill, by outward arrangements of an impressive and affecting kind. Outward arrangements can render real service to worshippers, only if they remove hindrances, and supply conditions under which the simplicity and intentness of the worship "by the Spirit" may go on undisturbed. Very often they have tended exactly in the contrary direction; not the less because they have been introduced, perhaps, with the best intentions. And yet the chief question of all is not the more or less, the this or that, of such circ.u.mstantials; but rather what the heart fixes on and holds by.