and their circumstances. Still they do not seem to have profited much, and fresh trials, after Joseph's death, were used by God to humble them, and to bring them to cry to Him for deliverance.

Varied have been the circumstances, and long has been the history of these brethren; the end of it has not yet come, but when it does arrive, it will display the purpose, the grace, the wisdom, and the power of the God of Abraham, of Isaac, and of Jacob— the Jehovah of Israel. He will make of them a people, who, instead of bringing dishonour upon His name, shall be a praise throughout all the earth-a people whom He has formed for Himself, who shall shew forth all His praise, and who themselves shall be praised where they have been put to shame. Then they shall dwell together in holy and happy union and concord. (Zeph. iii.; Is. lxii.; Jer. xxxiii.)

Does not this history of the Patriarchs tell us of a history, more solemn still, of those who are more closely allied than one man's sons, who are truly of one family, the family of God, who are also "one body"? If we look at them as they are in the world, what do we see? We see them as Israel's family (with some exceptions), weak in faith, and often exhibiting self-will, insubjection, and insubordination, in no small degree; some going one way, others choosing another. Do we see the characteristics of one family, and of unity? Grace and charity, with discerning eye, may see individually much of this; but the strict and impartial eye of justice would pronounce against their having kept their Lord and Master's last command. They are not united together, but separated one from another. Is this the

distinguishing mark, or is it not? If, in some sort, found together, how are they united? Some under one form, some under another, the bond of one party being often the means of separating others. In these humanformed unions or societies, not only are there many rules of human invention, but many persons, in some instances the majority, not converted at all, not of the family of God, and who do not personally profess real faith in Christ. If there be not literally murder, or selling one another, as with the ten brethren at Dothan, the spirituality of the law would discern the very same principles in envy, strife, contention, evil speaking, division, want of love, &c. (Matt. v.)

As the dispensation is spiritual, so the worst sins and offences are spiritual also; hence we must not content ourselves that there is no breach of morality or law, but see that we fulfil the law of Christ.

Blessed be God! as Israel's history has a bright ending, and is connected with the purpose and power of God, much more is this true of the Divine family. If for our humiliation we regard it here below, we may, for our joy and consolation, look at it with the eye of faith, and behold it as "one body;" one in Christ. Through that glass of faith, we may discern a unity of the very same nature as the unity of the Father and the Son (John xvii.), and say assuredly, from God's sacred word, that soon that body of Christ shall brightly shine above the mists and darkness of a benighted world, brighter far than Israel gathered to the land of Judea in peace and glory. Israel shall surely manifest Jehovah's grace, but the church will shew forth "the exceeding riches of His grace," and "be to the praise of

His glory;" for she is "the fulness of Him who filleth all in all.” (Eph. i. 12, 23.) As to the issue, then, all will be well; God will be glorified, and we shall be blessed. All shall be gathered in who are to make up this family; every member of the body, however feeble, shall be fitted in living power; every stone in the temple shall find its proper place. Of this there is, happily, no doubt; but as to the present, what becomes us? What should be our position? That which few think of, or are occupied with, even humiliation deep and abasing; and, so far as is in us, to walk in the ways and according to the rules of the Divine family, set forth in the Scriptures of truth, whatever others may say or do.

If we want joy, and this we should have, let us look at the pattern above; if we want to humble ourselves. and this is likewise our special business, need we more than to regard the untrue, dislocated, and broken condition here below, making confession thereof before God, and being "very sorry." (Matt. xviii. 31.) As want of faith causes decline, so should we seek from God an increase and growth in faith, and grace for the subduing of our wills, checking all that would mar the unity of the Spirit, or create or promote strife and division, overcoming evil with good, walking in the Spirit, holding truth and love, and bringing forth the fruit of the Spirit in all goodness, and righteousness, and truth.

Joseph's words, "See that ye fall not out by the way," may be remembered by us, as well as the words of the brethren, "We are all one man's sons." "All ye are brethren." (Matt. xxiii. 8.)

EPAPHRODITUS AND PAUL.

PHIL. ii. 25-30.

THIS is a peculiarly beautiful witness of deep and fresh affection. There is a varied and exquisite play of the heart in it, and one so longs for more of the affectionate nature, that it strikes me as being a passage of great attraction.

Look at it with me, beloved, for a moment. It tells us that Epaphroditus had visited Paul while a prisoner at Rome, as the messenger of the saints at Philippi. He had brought the apostle supplies for his necessities. (ch. iv. 18.)

During that time he had been visited with sickness, and the sickness brought him nigh unto death. The fatigue and anxiety he had undergone, perhaps, or the long journey, and then waiting on Paul in prison, had been the occasion of this. But the Lord restored him, and he was now about to return to Philippi.

The first beautiful exercise of affection here is in the heart of Epaphroditus himself. He longed after his dear Philippian brethren, because he knew they heard he had been sick, and he was fully sure how grieved they would be at the thought of his sickness in a distant place, where, perhaps, there was no one who knew him to care for him. He therefore longed after them, had many anxious exercises of heart about them, knowing that they would be grieved on his behalf. This was a very deep affectionate yearning in his heart.

Thus again see Paul's heart. He was sending Epaphroditus back to Philippi, though his presence must have been so pleasant and profitable to him, and

bis joy was this, that the dear Philippian saints would rejoice in seeing Epaphroditus again.

Thus we find a beautiful and deep variety of affection stirring, because of this brother's illness. The saints at Philippi were sorrowing because of it. Epaphroditus sorrowed because of this their sorrow, for he knew they would feel it. Paul sorrowed, but was willing to forget himself, that the Philippians might rejoice in seeing Epaphroditus again.

But still further.

God Himself seems to enter this beautiful scene of affection. He has mercy, i.e. pity or compassion, and restores this loved and sick brother, just that this tide of sorrow might be stayed.

Very full and perfect this is. The heart is all alive here, and all about the sickness of a brother. But surely it tells us something of that goodly land whereto we are tending. There will be no sorrow there to cause the affections to flow; but there will be affections there, to flow at whatever bidding they may receive, and all such bidding will be in the hands, may I say, of purity, and love, and joy. At the touch of such precious things, heaven will be full of affection for ever.

CONSIDER ONE ANOTHER.

NEVER look down upon a brother in Christ. Look up for him; and if he be, in your esteem, lower than you in any thing, go down, and if it may be lift him up; but, by grace, look up. We see in the midst of the throne Him who bore our sins on the cross, and wears the crown in glory. In wondrous grace and pity, He came where we were, and lifted us up.

Looking then