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 ANGLICAN CHURCH 
 OF CANADA 
 
 GENERAL SYNOD 
 ARCHIVES 
 
 Church House 
 
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 Eooking on I|f 'Flings of Ql^m. 
 
 A. SERMON 
 
 PREACHED IN ST. JAMES'S CATHEDEAL 
 
 AT THE OPENING OF THE SYNOD OF 
 THE DIOCESE OF TORONTO, 
 
 1884=. 
 
 BY 
 
 WILLIAM CLARK, M. A. 
 
 Professor in Trinity Gollkge, Toronto. 
 
 I 
 
 J 
 
 V 
 
 TORONTO: 
 Printed by Rowsell & HtrTCHisos, 
 
 1884 
 
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 ANGUCAN CHUWW Of CANADA 
 
 CENiRAL 
 
Ji 
 
 TO THE BIGHT BEV. 
 
 Jlrthar, 
 
 LORD BISHOP or TOB02*TO, 
 
 THIS SERMOS, 
 
 PKEACHEI) BY HIS LOEDSHIP's APPOINTMEKT 
 
 ASD SOW PUBLISHED AT HIS BEQUEST 
 
 AND THAT OF THE SYNOD, 
 
 IS DEDICATED, 
 
 WITH SINCERE BE8PECT. 
 
 Wrd 
 
Looking at the Things of Others. 
 
 A SERMON. 
 
 Phil, ii., 4 — '^ Look not every man on his ovm things; but 
 every man also on the things of others." 
 
 Men have in all ages been disposed to dwell upon 
 the peculiar difficulties of the times in which their lot 
 is cast, and doubtless every age has its own special 
 trials, discouragements, and dangers. History never 
 repeats itself to the letter. When, however, we look 
 below the surface of things, we speedily discover that, 
 whilst the differences between one age and another are, 
 for the most part, superficial, the resemblances are 
 deep and fundamental. The forms of good and evil 
 are continually changing ; but the essential principles 
 of good and evil are alwaj'^s the same. There is no 
 good but that which is rooted in love and matured in 
 sacrifice ; there is no evil which has not selfishness for 
 its first principle and beginning. 
 
 From the days of the Apostles, from the very birth- 
 day of the Christian Church, to the moment which is 
 now passing, there never has been a time when the 
 exhortation of the text was unneeded ; and there never 
 
can be a time when the spirit which is bore inculcated 
 will be otherwise than blessed and full of blessing. 
 Under whatever light we study the subject, whether 
 we follow the guidance of Holy Scripture, or that of 
 the enlightened conscience, or the teaching of history, 
 we shall come to the same conclusion. From all 
 eternity love has been the principle of holiness, for 
 God, the Holy One, is love; and ever since moral evil 
 has invaded the universe, selfishness has been its 
 source and its element. 
 
 Hence the universal application of the text — to every 
 relation of human life and to every state of human 
 society, whether in the commonwealth or the Churcli. 
 And certainly 't would be difficult to find, in the 
 whole compass of Holy Scripture, words more appli. 
 cable to the solemn occasion on which we are now 
 assembled — the meeting of the Synod of this Diocese, 
 where the members of the Church, Clei'gy and Laity 
 alike, are met together under the presidency of their 
 Chief Pastor, to take counsel for the best interests of 
 the Church, and for the more perfect fulfilment of the 
 work entrusted to her by God for the enlightenment 
 the regenei'ation, and tiic salvation of mankind. May 
 the blessed Spirit of God, whose aid we should never 
 fail to invoke, be present with us now and throughout 
 our delibeiations. What in us is "dark, may He illu- 
 minate, what is low, raise and support," so that in all 
 our works begun, continued, and ended, we may glorify 
 •God's holy Name. 
 
 I. Now, in approaching this subject, we are met at 
 once by an apparent difficulty — there would appear to 
 "be what we might call another side to the duty which 
 
Is here enforced. In other words, there is a true and 
 important sense in which each one is bound to look on 
 liis own thin;:j.s before he can look on the thingrs 
 ■of others, a sense which is indeed implied in the 
 use of the word " also," in the second half of the verse. 
 Yes, we must all admit, and even insist, that it is our 
 first duty, to God and to man, to consider our own posi- 
 tion, relations, responsibilities, and the duties which 
 the ^ may seem to prescribe. It will not suffice to meet 
 our responsibilities if we can plead that we have 
 given heed to the vineyards of others, while our own 
 vineyards we have not kept. If it be a duty to 
 bear one another's burdens, yet in another sense every 
 one must bear his own burden. There is no precept 
 Avhich has a prior claim upon us than that which bids 
 us know and do our own work in the world: " What- 
 soever thy hand findeth to do, do it with thy might.' ' 
 And we may be well assured that we have not rightly 
 understood the mind of Christ if we imagine that we 
 can ever benefit His Church, edify His people, glorify 
 His Name by neglecting the special work which He 
 has given us to perform. 
 
 II. But here, as ever, good and evil lie side by side, 
 and we extract venom from the honeyed blossoms of 
 grace. We pervert that which is good, until it may 
 indeed preserve its outward semblance, but its inward 
 beauty and excellence are gone. Such is the blight 
 that has fallen upon the nature of man that we can 
 hardly work out a principle, however good, without 
 its getting degraded and distorted. Yea, sometimes, 
 after a period, " one good custom " may " corrupt the 
 world." 
 
So it is here. We begin, it may be, with a deep 
 and living sense of the work which God has given 
 us to do, and of the solemn responsibility which is 
 connected with it. " This one thing " we feel that 
 we must do. We are fired by a holy zeal. We are 
 overpowered by a holy fear least we should be found 
 unfaithful. We work our work with joj^ but also 
 with fear and trembling. But alas, the root evil of 
 our nature, that original sin of self-will, twines itself 
 around all the fibres of our spiritual life ; and instead 
 of subordinating all our thoughts and feelings and 
 purposes to the love of God and man, to the great 
 ends of the Church, we too often make a god of 
 our own thoughts, preferences, and plans. And so 
 subtle and deceptive is this self-idolatry that men 
 sometimes are able to convince themselves that they 
 are toiling simply and disinterestedly in the work of 
 God, for the extension and confirmation of the Church, 
 and for the good of human souls, when they are in 
 fact labouring for their own glory, or to give effect 
 to th^ Ir own personal wishes, which they have suc- 
 ceeded in identifying with the highest interests of 
 the Church of Christ. 
 
 It would appear that some such spirit of self-will 
 and self-assertion, had mar 'ed itself in the Church 
 at Philippi, before S. Paul wrote this letter. These 
 Philippians were very dear to the Apostle, and they 
 were lovingly loyal and devoted to him. There were 
 many circumstances which tended to cement the affec- 
 tionate friendship which existed between them. They 
 were the first Europeans to whom S. Paul had deliver- 
 ed the Gospel message, and they never forgot what 
 
they owed to him, nor the lessons which he hail taught 
 them. They never questioned his apostolical authority- 
 No Judaizing tendencies had appeared at Philippi, like 
 those w^ '-^h caused the Apostle such anxiety in the 
 ^\. X Galatia. No schisms had broken out like 
 
 t^ ,. hich rent the Church of Corinth. More than 
 ,e they had sent to the Apostle's relief. The whole 
 letter bears testimony to the affectionate relationship in 
 which S. Paul stood to this Church. None of all his 
 epistles is written in a strain of more tender affection. 
 He gave thanks at every remembrance of them ; he 
 felt confident that the good work which had been 
 begun in them, would be carried on to perfection. But 
 there was one drawback to the jjeneral feelinn; of sat- 
 isfaction with which he regarded them. A spirit of 
 contention, of rivalry, had sprung up amongst them. 
 Over and over again he cautions them against these 
 tendencies, and exhorts them to cultivate an oppojite 
 temper. He bids them to " be of one mind," to do 
 nothing "through parfy spirit or vain glory," to 
 " esteem others better than themselves," to " have the 
 mind which was in Christ Jesus." Two ladies he 
 actually mentions by name, and beseeches to come to 
 an agreement, to "be of the same mind." The spirit of 
 self might be expected of Gentiles wdio knew not God. 
 The}' might well "seek their own, and not the things 
 that are Jesus Christ's ;" but this was not becoming in 
 the disciples of Christ. " Let this mind be in you," he 
 says, " which w^as also in Christ Jesus,' a loving, lowly 
 mind, shewinr-- itself in self-sacrifice. Such was the 
 mind of Christ, such should be the mind of Christians. 
 ' Look not every man on his own things, but every 
 man also on the things of others." 
 
6 
 
 And we know that this si)irit has marked the faith- 
 ' ful followers of Christ from the begii ning. " Behold," 
 says S. Peter, " we have forsaken all," or, as it is accord- 
 ing to another reading. " we have forsaken our own^ 
 and followcu Thee." And this is the true idea of the 
 life of grace. To cling to all that we have as our own, 
 to have no thought except for our o'vn interests, aye 
 even though those interests be eterna', is to abide in 
 death. Where this spirit enters in, wl ether to the in- 
 dividual or to the community, it work =, as a i)oison in 
 the constitution of which it has gained possession, pro- 
 ducing manifold forms of disease, until by the power 
 of grace and of God it is cast out again. It is when 
 the spirit of love, which is the Spirit of God, works 
 mightily in us, bidding us forget and deny ourselves, 
 and serve one another, submitting ourselves one to 
 another in the fear of the Lord, it is then that God is 
 in the midst of us, working in us and by us, stining 
 us up to do his work, and blessing our humble endeav- 
 ours to glorify his Name. 
 
 III. The general statement of these principles will 
 liardly excite opposition even among those who are 
 not deeply taught by the Spirit of Christ ; and every 
 well informed Christian must be aware that they can- 
 not be cfainsaid without a distinct contradiction of the 
 evangelical law of life. It is when we set these princi- 
 ples over against the evils which they condenm. that 
 we become conscious of the resistance which is practi- 
 cally offered to ideas and rules which are theoretically 
 accepted. 
 
 And this is what S. Paul is doing in this passage. 
 He is not merely asserting general truths, and such as 
 
have all application, more or less, to all men every- 
 where. Hi ; teaching has reference to distinct eviU 
 which he specifitjs, and which he wishes to see eradi- 
 cated from the Christian community in Philippi, and it 
 'S not merely for the inculcation of good in general, 
 but for the destruction of these particular evils, that he 
 commends to the Philippians the noble and Christian 
 spirit of unselfish love. 
 
 Look at the verse which precedes the text: "Let 
 nothing be done through strife or vain glory, but in 
 lowliness of mind let each esteem other better than 
 themselves." Here is the wrong spirit and the right; 
 and the evil was to be corrected, and the good to be 
 substituted, by the unseltish care for the things of 
 others. 
 
 So it was then, and so it is in all ages of the Church 
 — the great hindrances to united, earnest, loving, suc- 
 cessful action are what are here called "strife and vain- 
 glory." The word strife is, in the revised version, 
 rendered "faction," and there is no doubt that this is 
 the true meaning of the word. The Apostle, therefore 
 admonishes the Philippians to do nothing through per- 
 sonal vanity or pai'ty spirit. 
 
 Can we believe, my brethren, that this admonition is 
 unneeded in the present age of the Chui'ch of Christ ? 
 On the conti-ary, we may be sure that there is no age of 
 the Church in which it will not be needed. It was 
 not so in the first age, as we learn from many places in 
 the New Testament. It will not be so in the last age, 
 for then, we are told, "men shall be lovers of their own 
 selves." Indeed, we may well fear that, if we were to 
 take away from any age of the Church all the work 
 
M'liieh is done from personal vanity and from pari/ 
 spirit, we shoulJ be surprised to find how imperfect 
 were the motives of many even of those who were ani- 
 mated b}^ the love of God, and by a concern for the 
 best interests of men. 
 
 Let us, for a moment, glance at these two motives in 
 succession. 
 
 1. Vain-glory, 2><iTSonal vavity. Is it possible, we 
 ask, that men who have sought redemption through 
 the blood of Christ, and have found acceptance with 
 the Father through Him, should sink so low as to draw 
 the inspiration for their work from such sources as 
 these ? At least S. Paul seems to have thought it was 
 possible, since he cautions mun against faction and 
 vain-glory as motives. And the history of the Church 
 bears unquestionable testimony to the existencv'i of the 
 spirit of personal vanity in her members. What was 
 the real character of the first great sin which startled 
 the conscience of the Christian Church, and which 
 brought down a punishment so terrible upon its perpe- 
 trators ? What was the sin of Ananias and Sajiphira, 
 but ostentation, vain-glory, personal vanity ? It was 
 not avarice. Doubtless they had feelings of avarice, or 
 they would not have been withheld from doing what 
 they were pretending to do, they would have given up 
 the whole sum for which they had sold their property. 
 But avarice was not the prompting motive of their 
 conduct. They %vere under no obligation to give up 
 their property to the Church. S. Peter told them that 
 they weie not required to sell it; and that, after it was 
 .sold, the money was still in their own power to use as 
 they thought best. The root sif. of their action, the sin 
 
9 
 
 •<svhich led them to lie to the Holy Ghost, the sin which 
 was so swiftly and so terti jly punished, was funda- 
 mentally the sin of vain-gloiy, of personal vanity. 
 
 Nor was this sin one of those which passed away 
 with the early childhood of the Church. Long after 
 that first breach in the household of faith, when 
 S. Peter and S. Paiil had borne their last testimony to 
 Christ, S. John declares that the same evil spirit was a 
 serious obstacle to his work. "1 wrote unto the Church;" 
 he says, "but Diotrephes, who loveth to have the pre- 
 eminence among them, receiveth us not." There can 
 be no question as to the significance of words like 
 these, nor of the nature of the spirit by which the 
 Apostle was opposed. 
 
 Shall we venture, then, to think that this spirit is 
 now extinct, so that it has no place among ourselves ? 
 If we could entertain such a thousjht, it mi^ht well raise 
 a fear lest we had been smitten with that blindness 
 which is the consequence of being made the bond- 
 slaves of sin. Men could be unconscious of such an evil 
 only because they were possessed by it. To what ex- 
 tent it prevails among ourselves God only knows. 
 We dare not judge our neighbours, and our judgements 
 of ourselves are apt to be partial and untrustworthj'. 
 Let us endeavour to deal faithfully with ourselves, and 
 let us pray for grace to enable us to know ourselves 
 more perfectly. " Who can understand his errors ? 
 Cleanse thou me from my secret faults." At least, let 
 us be well assured that such a spirit can have no bless- 
 ing from God; and let us seek that better spirit, which 
 looks not on its own things alone, but also on the 
 things of others, which does nothing through vain- 
 2 
 
10 
 
 glor}', but in lowliness of mind esteems others better 
 than itself. 
 
 2. The other form of evil which the Apostle here 
 condemns, that oi faction or iiarty spirit, is even more 
 dangerous, because it is more subtle and more plaus- 
 ible. Vain glory discloses its own defoixaity as soon 
 as it is recognized ; but party spirit claims for itself 
 higher and nobler names, pleads for its own existence, 
 as a necessity, applies to itself the epithets of zeal for 
 God, loyalty to truth, fidelity to the Church, and thus 
 by its union of subtlety and audacity seems qualified 
 to deceive almost the very elect. 
 
 Indeed it must be allowed that at its first beginning 
 the organization of party has much to say for itself. 
 We can easily understand that good men should asso- 
 ciate themselves together, in order to expose error, to 
 propagate that which they regard as the truth, to give 
 efiect to convictions and to fulfil duties which they 
 have no right to set aside or to neglect. Without 
 such combinations it is to be feared that abuses would 
 seldom be corrected, or reforms, however necessary, be 
 brought about. All this must be freely admitted, 
 and the world and the Church will alike bear witness 
 to the benefit which has been derived from such com- 
 binations. 
 
 But no thoughtful observer can have failed to per- 
 ceive the immense danger which is attendant upon 
 such organizations, even when conceived, as they are 
 not always, in the spirit of truth and charity. Zeal 
 for truth is beautiful and godlike ; but how easily 
 does it degenerate into an idolatry of our own opinions. 
 It must be confessed that a pure and simple love for 
 
11 
 
 truth and goodness, by themselves, is a very rare pos- 
 session ; nnd it would be difficult to think of any 
 vicious hitoit of mind which is not engendered or con- 
 firmed by the spirit of party, which too often and too 
 soon takes the place of the love of truth. The partisan 
 cannot be a sincere and ardent lover of truth, for he is 
 either in terror lest his own favourite theories should be 
 overthrown, or his prejudices have so blinded him that 
 he is .'ncapable of entertaining the supposition that 
 others may possibly be right, and himself wrong. The 
 same spirit makes men harsh and unjust in their j udge- 
 ments of each other ; ready indeed to excuse every 
 enormity in their friends, while unable to see any good 
 in their antagonists. Hence come narrowness, bitterness, 
 and unscrupulousness, an utter disregard for the feel- 
 ings, the preferences, the interests of others, whenevei 
 they seem in the least to interfere with the ends of the 
 partisan and his confederates. Such a spirit is hideous 
 and detestable both in Church and in State ; but it is 
 never so offensive as when it shows itself in the family 
 of God, amoncr those whom Jesus Christ has commanded 
 to love one another as He had loved them. 
 
 IV. I do not forget, in thus speaking, that a plea has 
 been put forward for party and for party spirit on the 
 ground that it stirs men up to mutual emulation, by 
 which a greater activity is promoted in the work of 
 the Church. Much, we are told, is done by reason of 
 our divisions, which would be left undone, if they did 
 not exist. 
 
 We cannot deny this. Must we, however, regard 
 it as a matter of unmingled congratulation ? Is it 
 not rather one of the saddest things in the history 
 of the Chiu'ch, that the Gospel is sometimes preached 
 
12 
 
 of contention, when it would not be preached of 
 good-will ? In such a case we may indeed rejoice 
 that the Gospel is preached, but we shall have little 
 of the spirit of Christ if we rejoice in the rivalries 
 and contentions which have prompted the preaching 
 of it. 
 
 It is said that the great tire of London put a stop 
 to the ravages of the plague. Should we therefore 
 be justified in setting fire to a great city, and destroy- 
 ing an incalculable amount of life and property, on the 
 chance of checking a disease ? There can be no doubt 
 that great good has I'esulted from many wars, and that 
 countries are seldom fjreat or heroic where the mar- 
 tial spirit has entirely died out. Yet who will doubt 
 that war is a fearful evil ? Who does not believe 
 that a ruler or a nation which gives occasion for a 
 great war, has incurred a tremendous responsibility ? 
 
 But, ni}' brethren, there is an aspect of the subject 
 which is, if possible, more serious even than the dan- 
 ger of doing evil that good may come. There is a 
 danger of doing this evil without any good coming 
 It is true that the energies of men are often awak- 
 ened by the emulation which comes from party spirit 
 but of what kind are the energies which are thus 
 awakened ? Are they such as flow from the pure 
 spirit of Christ ? Are they not rather the actings 
 of a zeal which is too often unloving, of a zeal 
 with which selfishness and worldliness are all too 
 laigely blended ? And will these passions of men, 
 think you, work the I'ighteousness of God ? They 
 may promote activity, but not true Christian life 
 and power. They propagate a certain kind of reli- 
 gion, but it is a religion T'ithout humilitv or love. 
 
13 
 
 and therefore it is a religion without Christ. And 
 so it comes to pass that a great deal of our religious 
 life and religious work shrivels and perishes, instead 
 of growing, and spreading, and bearing fruit. 
 
 The evil w^hich results in all ways from the divi- 
 sions of the Church is immense and incalculable. 
 We see it in the mission field in which the heathen 
 refuse to receive the Gospel from men who profess to 
 serve the same Master, and yet refuse to hold com- 
 munion with one another. But we need not go so far 
 from home. Apart from the lowering edect which 
 this spirit has upon the religion which it propagates 
 we see that it divides and weakens the energies of 
 every denomination in which it finds a place. No 
 impartial observer can doubt that one great cause 
 of the lamentable weakness of the Church in Can- 
 ada is to be found in our unhappy divisions. In- 
 stead of all working together for the good of the 
 Church and the g\ory of God, men distrust each 
 other, and suspect each other ; so that among mem- 
 bers of the same Church some are found pulling 
 dow^n what others are building up, some are raising 
 what others have been destroying. Can we believe 
 that these things would be so if we remembered 
 the injunction of the Apostle, if we looked every one 
 not on his own things, but every one also on the 
 things of others ? 
 
 There is certainly one consideration which should 
 have the greatest weight with us in deciding our view 
 of the subject before us. Which is the Christ-like 
 spirit? Which is the one that He would approve? In 
 which of these spirits shall we live so as to be like unto 
 Him? Can we imagine the Son of God courting 
 
14 
 
 popularity, forming parties for the promotion of any 
 narrow or jiersonal ends ? Can we imagine Hira for 
 one moment looking on His own things, and not on 
 the things of others? The notion is almost blasphem- 
 ous; and yet, my brethren, this is the test to which 
 the Christian is bound to bring all his thoughts and 
 words, and ways. If it be true that He " pleased not 
 Himself;" then we ought not to please ourselves, but 
 •our neighbours to their edification. If it be true that 
 He " came down from heaven not to do His own will, 
 "but the will of the Father who sent Him," then we 
 must thus understand our calling of God ; for He left 
 us an example that we should follow in His steps. 
 
 And how nobly has His example been imitated and 
 His spirit illustrated by many who have received His 
 truth, and pre-eminently by the great Missionaiy 
 upon whose words we have been meditating ! St. Paul 
 was a man possessed of all the elements of character 
 which would go to the making of a great party leader, 
 if he could only have prostituted them for such a 
 purpose. In him we have united a commanding intel- 
 lect, a steadfast purpose, a winning affectionateness 
 which had a wonderful power of drawing men's hearts 
 and minds to himself. To what ends did he make 
 use of those powere ? Certainly not for purposes of 
 faction or vain glory. There were party leaders who 
 gloried in their making a fair show in the flesh; but 
 " God forbid," says St. Paul, " that I should glory, save 
 in the cross of our Lord Jesus Christ." There were 
 some who were bent on gaining adherents for them- 
 selves; but as for him this was his motto : " We preach 
 not oui'selves, but Christ Jesus the Lord." And when 
 in spite of all his efforts, parties were formed, and his 
 
1.5 
 
 own name was chosen as the bad<;;e of one of them, he 
 reprobated the proceeding with horror, asking with a 
 sacred indignation : " Was Paul crucified for you ? 
 were ye baptized in the name of Paul ?" No, my 
 brethren, such a spirit was impossible to this great 
 Apostle. To him to live was Christ. He had been 
 crucified with Him, and had risen again ; and the life 
 which he no>/ lived was the life of faith, of love, of lowly 
 self-sacrifice; in short, that of Christ who lived in him- 
 And it is thus, and thus alone, that we in our measure 
 may understand his words, and make them a power in 
 our life, so that w^e can each look not on our own 
 things, but also on the things of others. 
 
 Much might be said on the application of these 
 truths to the Christian life, and to the pre.sent needs of 
 the Church. But I will pennit myself only a very 
 brief reference to two points. 
 
 1. In regard to the appeal which is now made to 
 you on behalf of the Missions of the Church. No one 
 needs any proof of the necessity and importance of 
 missions, or of the duty of the Church with respect to 
 them. But most of us need to have our own duty 
 with respect to missions impressed upon us more deeply. 
 Can we believe that the mission work of the Church is 
 being prosecuted in an adequate degree ? And if it is 
 not, can we acquit ourselves of blame in the matter ? 
 Why is it that there are none to enter through many a 
 door that stands open for the work of the evangelist ? 
 Why is it that so many a work already undertaken is 
 languishing for lack of the necessary support ? We 
 hear many answers given to these questions ; but there 
 is only one which is true and complete. Our zeal is 
 so languid, because our love is so cold. If we did but 
 
10 
 
 live nenrer to the heart of Christ, and become more 
 thoroughly pei'Viuled b}- His love, then we sliould 
 so look upon the thin(;;s of others, that we could not 
 bear to think that the work of the Gospel was left 
 undone, or that those who were toiling in the mission 
 Held weie deprived of the sympathy and support 
 which they so greatly need, and which it is in our 
 powei to afford. Let us, this morning, remember 
 God's goodness to ourselves, and the appeal which 
 our blessed Lord bases upon it : " Freely ye have 
 received : freely give." 
 
 2. And assuredly it is this same spirit of Christ- 
 like, self-forgetting love that will bring a blessinir 
 into every department of the work of the Church, 
 and not least into the delibei*ations of her assem- 
 bled children. It ma}' be said, without a moment's 
 hesitation or doubt, that nothing has ever so marred 
 the Councils and Sj'nods of the Church, from their 
 first assembling to the present day, as the tendency 
 of men to look exclusively on their own things and 
 not at all on the things of others. It is this selfish 
 determination of men to have their own way, and 
 not to think of what is best for the Church at 
 lar^e, that has made the best endeavoui-s of the 
 Church often prove abortive. God forbid that 
 such a spirit should prevail or even exist in youi* 
 assemblies. May this mind be in you which was 
 also in Christ Jesus. Let nothing be done through 
 faction or vain-glory. Yea, may "the God of pa- 
 tience and consolation grant you to be like-minded 
 one toward another, according to Christ Jesus." 
 Amen. 
 
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