him from others, what there is special in him; 25 and I think his characteristic is this,--that, as I have said, in him the fullness of Divine gifts does not tend to destroy what is human in him, but to spiritualize and perfect it. According to his own words, used on another subject, but laying down, 30 as it were, the principle on which his own character was formed,--"We would not be _un_-clothed," he says, but "clothed _upon_, that what is mortal may be swallowed up by life." In him, his human nature, his human affections, his human gifts, were possessed and glorified by a new 5 and heavenly life; they remained; he speaks of them in the text, and in his humility he calls them his infirmity. He was not stripped of nature, but clothed with grace and the power of Christ, and therefore he _glories_ in his infirmity. 10 This is the subject on which I wish to enlarge. A heathen poet has said, Homo sum, humani nihil a me alienum puto. "I am a man; nothing human is without interest to me," and the sentiment has been widely and deservedly praised. 15 Now this, in a fullness of meaning which a heathen could not understand, is, I conceive, the characteristic of this great Apostle. He is ever speaking, to use his own words, "human things," and "as a man," and "according to man," and 20 "foolishly;" that is, human nature, the common nature of the whole race of Adam, spoke in him, acted in him, with an energetical presence, with a sort of bodily fullness, always under the sovereign command of Divine grace, but losing 25 none of its real freedom and power because of its subordination. And the consequence is, that, having the nature of man so strong within him, he is able to enter into human nature, and to sympathize with it, with a gift peculiarly his own. 30