and in this way perfecting the argument, \Vas he not a philosopher of profounl½ insight in this method of mental procedure? Dismiss, for an inst::mt, the view of him as a Christbn apostle, and look at him as an ethical thinker. To induce men to practis& the self-denial of power, he marshals all the social and sympathetic virtues to its aid· brings pity and compassion as humane instincts to its service, enlists the imacrination' an~ its sei:isibilities as a high~r form of emotional energy, and crowns the as~ending series of rnfluences by c011sc1ence and moral affection in behalf oC our fellow-men. This is the first training of self-denial. Thence it proceeds to its other task. It o-athers up its strength and resources, and turns them to its self-culture. Was this the method of Stoicism ? ~Vas not the method of Stoici~m t_he precise opposite of this? If Seneca had obsen·cd tins la~ of cultur_e, wo~ld not his _exile have presented a very different spectacle? If Marcus Aurelms had tramed himself to discern the image of humanity in others, instead of looking into th~ mirror of Stoi~ism to see his own image, could he have been guilty, a man of such beautiful and noble virtues, of persecuting Christianity? Return to St. Paul as a Ch1istian apostle. The true philosopher is here, but not complacently studyino- his own image in the glass that Stoicism held up before its disciples. What he first sees i~ the Christ of humanity in others, who, in a religions sense, are bone of his bone and flesh of his flesh. And there is an expression of pain on the brow, and of the sorrow of the heart in his fixed eye, as he realizes that these men are not fully conscious of their relationship to Christ, and therefore very imperfect in their appreciation of others and themselves. But he comprehends them in Christ, and he can bear their infirmities since his love is no mere &sthetic sentiment. Now, then, he can show the extent of that self-denial required to attain the reward of the gospel. Of course, this must be done by figurative language, images being the perfectiou of language and most necessary when spiritual things are to be made clear. Natnrally enough, the Grecian games occurred to him; and as the pomp and splendour of these national shows passed before him, was it the gathered multitude, the high enthusiasm, the thrilling suspense, the heart of Achaia throbbing with pride and exultation, that enlisted his interest? What a sense it was to the senses, and even more than to the senses, as Greeks interpreted its meanings! The very landscape lent a charm to the contests, and conspired with the Corinthian citadel, the sloping hillsr the marble seats, and the eager crowds, to per- petuate the historic memories of a vanished Greece. Even here, degenerate as the age was, moral elements were at work. A better past had not left itself without a witness in the present. Recollections of ancestry, traditions of virtue and heroism, honourable emulation, an energetic will, hard and continuous discipline for ten months, were associ- ated with the occasion. But St. Paul's mind was engrossed by the symbolism of th& Isthmian games. The metaphor of the racecourse attracts his attention. The pre- paratory trainin", 0 the diet, the willing temperance and moderation, the regimen of the athlete, and the studious care to observe the conditions of success, furnish a forcible illustration of what was essential to those who would run the Christian race and win an immortal crown. Between the two there is a resemblance. Between the two there is a vast dissimilarity. "They do it to obtain a corruptible crown; but we an incor- ruptible." Once more, St. Paul introduces himself; he is P.n earnest athlete bent on victory· all his eneraies are in training and have long been in training; and, changing the ficru're at this poi~t, the boxer is mentioned: "So fight I, not as one that beateth the ai~- "-not as one who wastes strength in random strokes, but one whose blows am delivered with skill and an achieving purpose. And now, just as one who bas toiled up to some mountain summit brings back to the plain a finer light of beauty in his eye and a larger play of strength in the muscle of the hea1:t, so St. Paul returns from the fio-urative 0 to the literal with his thought enhanced in vigour. "I keep under my body, and bring it into subjection"-" buffet the ~ody," "beat i~," and" bring it into bondaae." What! is the body a contestant agarnst us? Is 1t an adversary to be bruised and beaten, made to know its place? So indeed St. Paul argues in respect to his own body, and the fact in his case is the fact in all cases. Ideally, the body is the soul's helper, furnishing tbo soul with very many true and lofty ideas, giving it rnuc~ it could never have if disembodied or ~nan organ)zation less _sensuous~ and securing 1t a grandeur of development not possible otherwise. Practically, the body is so sensitive to itself, so in love with its own enjoyments, so enslaved to its lusts and appetites, that it must be kept under and brought into subjection. '!'he law is very oH. 1x. 1-2i.J THE FIIlS1' EPISTLE TO THE CORINTHIA~S.
plain. It has to be obeyed in some measure by every one. Jf the epicure is nothin"'. but an epicure and always an epicure, nature is soon in violent revolt. To be a~- epicure, he must have some prudence in his indulgence, and order times and seasons into the service of his pleasures. To be students, poets, artists, philosophers, ay, to be mechanics, tradesmen, farmers, we must put the body under by asserting, in a certain degree, the inherent superiority of the mind. For the most part, however, there are reactions, fearful in some, hazardous to all. Suppose, now, that the gross forms of sensuality or even the fascinating forms of sensuot:sness, are held under mastery. What then? Is the Divine ideal of the body realized? Nay; the body may be made a most efficient and admirable servant to the business man, to the student, to the artist, to the philosopher, and may answer all the earthly and social ends of the intellect and the natural affections, and yet be an undeveloped human body. Only in conforming to spiritual relations, only in sharing Christ's humanity, can it be developed. Faith, hope, love, Christian principles, Christian sentiments, Christian impulses, are just as requisite to form and shape the material body to the companionship of the redeemed spirit, as food, air, sleep, are necessary for its physical existence. The argument of St. Paul implies all this, nor could it imply less and be congruous with his purpose and aim. And, therefore, when he says, "I keep under my body, and bring it into subjection," be means to say," I am not making my body less a part of the universe, but more a part thereof, and I am lifting this lower nature towards the higher, and developing my hotly in the direction of the nature and functions of the rosurrection body."-L.