"In every thing and in all things I am initiated both to be full and to be hungry, both to abound and to suffer privation." (Phil. 4:2.-J. N. D.'s Version.)

Secrecy always has a charm for the natural man. It is this which in greatest measure attracts to the many orders and societies which profess to have knowledge of something hid from others. In religions also the same craving for secrets has been freely made use of by the priests of these false systems. Mysteries, strange and secret rites have been the attractions by which the unlearned have been allured,-mysteries which in many cases were but the " hidden things of darkness," revolting and degrading ceremonies which revealed only the utter corruption of the heart of man, and drew him on into still greater depths of evil. It was charged by the enemies of Christianity that, while its outward teachings were moral, its secret and hidden practices, known only to the initiated, were dark and terrible orgies, revolting even to the heathen mind. In reply, it could be truthfully said, of course, that this was utterly false,-that Christianity had no secrets, nothing for the initiated beyond the simple and clear and holy teachings of God's blessed Word. It is true indeed that " we speak wisdom among them that are perfect," but this is only the unfolding of that which every babe in Christ knows in an elementary way.

But there are, in one sense, secrets in Christianity known only to the initiated,-secrets, not of the intellect, but of the heart, learned, not by study, but through experience. In blessed contrast to the empty husk that man has to offer as his secret, Christianity offers a solid reality. But one must be initiated to learn what these secrets are. They are not hidden from view, we can read in a few words what they are, and yet there must be initiation to properly appreciate them. There must be the learning, by experience, by. denying self, either as to worthiness or power, which answers to initiation.

What, then, was the secret the apostle had learned by initiation ? It was simply this:a satisfaction of soul under all circumstances, a quietness of heart no matter what need oppressed,-a quietness which, as it could not be disturbed by trial, could not either by prosperity. It does not seem to be a great secret at first sight, but the longer we dwell upon it, the more will we see how deep and far-reaching it is. With many, how easily does trial oppress ! They forget the admonition which speaketh to us as sons-" My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of Him." Trial comes, and it overwhelms them. It may be loss of property, and they mourn as though they had forgotten that "better and more enduring substance""reserved in heaven." Repining, they lose the opportunity of knowing the fellowship of Him who, though He was rich, yet for our sakes became poor. They are not initiated. Or health fails, giving a good opportunity to show the precious truth that "though the outward man perish, the inward man is renewed day by day." But instead of bowing to a Father's loving dealings, the person grows morbid, selfish, becomes nervously sensitive, and exhibits not the power of grace, but of selfishness. Why this failure? The person has not been initiated, has not learned the secret how to suffer need. And so, without multiplying illustrations, whatever the circumstances of trial may be, if possessed of this happy secret, all is for our profit. Or, on the other hand, are our circumstances prosperous? unless possessed of this secret, we will not "know how to abound." Many a Christian who has walked humbly and closely with God in sorrow, poverty, obloquy, has grown cold and careless when earthly joy and wealth were given. Nor is this because there is inherent evil in wealth or prosperity; surely our God does not delight in making our circumstances uncomfortable. The trouble is with our corrupt hearts (Sodom's plains have allured many a poor Lot on to shipwreck),-hearts which cannot be trusted. What is the remedy ? Not the hair-cloth garment, or the vow of poverty, but the initiation into this secret.

But looking deeper, we find in this epistle to the Philippians the very root of the secret. It is the person of our blessed Lord as the object before the apostle's heart -he knew Him, longed to know Him more-that kept him above all circumstances whether of joy or sorrow. This epistle is precious to us all; it seems to carry us along with it, and yet it speaks of an experience which is that of but few. Take the second chapter, as giving the habit of mind in the believer, how little we know of it! or the third, where we see him pressing on with ever-increasing speed toward a prize, which is a precious, glorified Christ; and we do not wonder that the man whose whole heart is after that Object should know how to be abased or to abound. He was indeed initiated,-he had a secret which would take him through all circumstances, and show him how to distill sweetness and blessing from every bitter and baneful happening. The " fathers " in i Jno. 2:were initiated-they knew Him that is from the beginning. They need no warning so long as that One is before them.

But there is a counterfeit to all this. We have been speaking of that rest of soul with Christ for its object which is the secret to be learned by the believer, and which lifts him above circumstances. There is an indifference to circumstances which is nothing but selfish sloth. The truly initiated one is not unmoved by circumstances,-he weeps at sorrow and rejoices in blessing, but these things do not hold his heart captive. Let us beware of mere indifference; it is most benumbing and dangerous.

When a neophyte sought initiation into the mysteries of a heathen religion, he had to give himself up to his guide. He knew not what was before him; but at all cost, he was determined to learn. So if we are to learn-really learn the "secret of the Lord," there must be the abandonment of self, that Christ may be all.

Even here we can know something of the joy of having a secret with the Lord,-of getting a glimpse of that "white stone" which is given to those who in days of looseness hold fast to Him.