the law of love can take a true part in that heavenly harmony. "On earth, as in the holy place, Nothing is great but charity." [9] iv. Meanwhile the "charity" of the saints is not by any means the mere amiability which makes itself pleasant to every one, and forgets the solemn fact that we who believe are the servants of a Master whom the world knows not, the messengers of a King against whom it is in revolt. The Philippian disciple was to renounce the spirit of unkindness, of self; he was to live _isolated_ from (_choris_) "murmurings and disputings." But he was not to hide the sacred Light, for the sake of so-called peace, from the world around. He was to "hold out the word of life"; confessing his blessed Lord as the life of his own soul, and so commending Him to the souls of his fellows. He was to make this a part of his very existence and its activities. As truly as it was to be his habit to live a life of sweet and winning consistency, it was to be his habit to offer (_epechein_) the water of life to the parched hearts around him, the lamp of glory to the dark and bewildered whom he encountered upon the difficult road. The truth and beauty of a _life_ possessed by Christ was to be the basis of his witnessing activities. But the witness was to be articulate, not merely implied; he was to "hold out _the word_ (_logon_) of life"; he was to seize occasion to "give _a reason_ (_logon_) of the hope that was in him, with meekness and fear" (1 Pet. iii. 15). To be, in his way, an evangelist was to be one main function of his life. In benignant and gracious conduct he was to be as a "luminary" (_phoster_), moving calm and bright in the dark hemisphere of the world. But he was to be a voice as well as a star. He was not only to shine; he was to speak. Here is one of the passages, by the way, in which the Apostle assumes, and stimulates, the "missionary consciousness" of the converts. It is remarkable that neither he nor his brethren have much to say in the Epistles about the duty of enterprises of evangelization, as laid upon all believers. The stress of their appeals is directed above all things on the supreme importance of holiness, at any cost, in common life. But a passage like this shews us how entirely they take it for granted all the time that the Churches would never concentrate themselves upon merely their own Christian life; they would go out continually, with the beauty of holiness and with "the word of life," to bring the wanderers in, and to extend the knowledge of the blessed Name. So, and so only, would their Apostle feel, in his prison at Rome, that his "running" (_edramon_) on the great circuit of his evangelistic journeys, and his pastoral "toil" (_ekopiasa_) for the souls of his converts, had not been thrown "into the void" (_eis to kenon_).