complete doctrine. He declares that it is indifferent to him whether he lives or dies, because, having Christ, he reckons both to be gain. So Calvin, followed by Beza, who adds that "Christ" is the subject of both members and "gain" the predicate, and that the ellipse of kata is not only tolerable but an Atticism! The reader may rest assured that a more vicious and violent rendering has rarely been offered. The truth is that "to live" is the subject, "Christ" the predicate of the first proposition; "to die" is the subject, "gain" the predicate of the second, as in the authorized version. The real force is lost by this strange dislocation of the French reformers, and the true connection is broken. "For me to live is Christ and to die gain; but if to live in flesh is before me, this to me is worth the while; and what I shall choose, I know not, but I am pressed by the two, having the desire for departing and being with Christ, for it is far better, but to continue in the flesh is more needful for you. And having confidence of this, I know that I shall remain and continue with you all for your progress and joy in your faith, that your boast may abound in Christ Jesus through me by my presence again with you." vv. 21-26. Thus the Apostle compares his continuance in life with dying; the former were to him worth while, and what to choose he could not say. Thus there was perplexity from the two things; for he certainly had the desire to slip all that anchored him here and to be with Christ; whereas, on the other hand, he felt that his abiding here would be more necessary on account of the saints. This is no sooner fairly before him than all is clear. There is no more pressure from two sides. He is confident; he knows he will remain and stay with them all for their progress and joy in their faith. How sweet and disinterested is the love which the Holy Ghost gives to the heart that is centred on Christ! Their spiritual interest turns the scale, whatever his personal desire. Sure I am that we have most of us lost much by failing to realize that to us too this path is open, and that it is the will of our God concerning us. Too little are any of us conscious of the weakening, darkening, deadening effect on our spiritual experience of allowing any object or desire but Christ. How often, for instance, it seems to be taken for granted that a brief season after conversion is not only the due time for first love, but the only time when it is to be expected! In what bright contrast with all such thoughts stands the record we have read of the blessed Apostle's experience! Was it not meant for the Philippians? Is it not also for us? God never intimates in His Word that the saint must droop after conversion; that love, zeal, simplicity of faith must become increasingly poorer and weaker. There are dangers no doubt; but early days have theirs as well as later, and much passes muster at first through lack of spirituality. Where there is full purpose of heart in cleaving to the Lord, He gives, on the contrary, a deepening acquaintance with Himself. It is not, To me to live is for the gospel or even the Church, but, "To me to live is Christ." To have Him as the one absorbing, governing motive of the life, day by day, is the strength as well as test of all that is of God; it gives, as nothing else can give, everything its divine place and proportion. "To me to live is Christ" seems to me much more than to say, "To die is gain." For this is true of many a saint's experience, who could hardly say that. Yet there is not a clause more characteristic; it is the very pith of our epistle. Christian