Meditations on Christian Devotedness.

Romans 12.

A. Miller.

While many in the present day are teaching and writing much on the important subjects of consecration, devotedness, and holiness of heart and life: and while many are more or less affected by the general interest which these inquiries are creating; it may be well for thee, my soul, to retire for a little into the sanctuary of thy Lord's presence, and there learn what has been long written on these and kindred subjects. Be assured there is nothing new under the sun. These various aspects of christian character, with the motives and objects by which they are created and sustained, are fully revealed in the word of God. The true ground also on which they rest, thou wilt find there. Oneness with Christ as the last Adam, the exalted Man in the glory, must be thy standpoint, otherwise thou wilt "see men as trees walking" — thou wilt be confounding that which has its roots in nature with that which is of the grace of God in truth.

Know then, and assuredly believe, O my soul, that thou art one with Him who bore thy sins on the cross, who is now on the throne, and who is coming again to take thee up to be with Himself in His home of love and glory. Wrong ground — a mistaken point of view — leads to great confusion and self-contradiction, to the mixing up of law and gospel, faith and experience, self and Christ. No matter how good our eyesight may be, we cannot see without light. Thou must be in the sunlight of thy Lord's presence to see the true foundation and the divine course of all things. And there, O wondrous truth! O privilege infinite! O blessedness unspeakable! thou art at home — at home, as thou art nowhere else — in the concentrated light of heaven's noonday brightness. He is thy righteousness, absolute and complete, in the presence of God; He is thy eternal life, thy peace, thy joy, thy rest, thy glory. Thus arrayed in the moral glories of thy Lord, and basking in the beams of His complaisant love, what hast thou to fear? And know also, O my soul, that all this is true now — true to faith, though not to experience, and always true in the sight of God.

In proof of this, take the two highest notes in the New Testament as to the Christian's position. One is sounded by the apostle Paul and the other by the apostle John.

1. "But God, who is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) and hath raised us up together, and made us sit together in heavenly places in Christ Jesus." Here pause for a moment and meditate, not only on thy place in Christ, but on the "rich mercy" and the "great love" of God, which set thee there. What can he sweeter to thy thoughts than this precious truth? And there it is, believe it fully.

2. "Herein is our love [or love with us] made perfect, that we may have boldness in the day of judgment; because as he is, so are we in this world." This is a plain statement and must be received in the simplicity of faith. It surely means, that as He — Christ — is, in God's sight, so are we, though still in this world and encompassed with many infirmities. And this should teach thee never to look to self or experience if thou wouldst know thy place and acceptance in the presence of God; but always to Christ as the measure and expression of thy portion there. There is only one other passage that I will bring before thee at present, and this we will call, the dowry of the bride. "But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption." Here thou wilt see, that by the will and wondrous grace of God, Christ Jesus is made unto the Christian — every Christian — wisdom, righteousness, sanctification, and redemption.

Surely this is a rich inheritance for the individual Christian, the church of God, the bride of the Lamb! And forget not, I pray thee, that these blessings are thine now in Christ Jesus, Head of the new creation, and of the church, which is His body and His bride. Ephesians 2: 4-6; 1 John 4: 17; 1 Corinthians 1: 30.

We will now turn to our beautiful chapter, where we shall meet with similar truths, though not in the character of a distinct subject, but as the native result of our union with Christ, and of looking to Him as our one and only object in our journey through this world.

Romans 12: 1. I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God which is your reasonable service. The first lesson here to be learnt is a very important one — the apostle's style of address. How graciously and tenderly he entreats the saints at Rome as brethren! Great apostle as he was, he places them all on the same level with himself. This, of course, is true of all Christians as regards their pardon and acceptance in Christ, however varied their condition may be as to the manifestation of the divine nature. "One is your master, even Christ, and all ye are brethren." (Matt. 23: 8.) But how endearing is the apostle's manner, compared with the high, imperious style of many who profess to be His successors, or at least to be ministers of Christ! "I beseech you therefore, brethren;" this is true humility though accompanied with divine authority. Only nearness to the Lord can give both. But what an example for all Christians, for thee, my soul, when having to do with the poorest of the flock!

We will now notice the foundation on which the exhortation rests -

"The mercies of God." True christian devotedness evidently flows from the devout consideration of the mercies or compassions of God to the poor outcast sinner. The apostle appeals to the hearts of the brethren as being happily acquainted with the riches of divine mercy to lost and ruined souls. The effect of meditating on this aspect of God's character is transformation to His image, and devotedness to His glory, as our holy, acceptable, and reasonable service. Most blessed, precious privilege! And this holy imitation of the divine character, be it observed, is not the result of our own efforts, but flows naturally from the blessed truth that we are made partakers of the divine nature, as taught more fully by the apostle elsewhere. "Be ye therefore followers of God," or, literally, imitators of God, "as dear children. And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweet smelling savour." Here pause for a moment and meditate deeply; the subject is vast and most practical. Talking of devotedness, of holiness, of consecration, what is thy standard? Is it thine own possible attainments by unwearied watchings, fastings, diligence, or what? Self in a thousand ways may be thy governing object, but wrong in all. Could God present a lesser or lower object to His children than Himself, as morally displayed in the Person and work of His beloved Son? Impossible! "It would dishonour Himself and the grace He has shown us: and it would be the most grievous loss to His children beloved, whom He would train and bless yet more and more even in this scene of evil and sorrow, turning the most adverse circumstances into an occasion of teaching us what He is in the depths of His grace, and filling ourselves with the sense of it, so as to form our hearts and fashion our ways. Neither law nor even promise ever opened such a field as this. The very call so to imitate God supposes the perfect grace in which we stand: indeed it would be insupportable otherwise."*

*Lectures on Ephesians, W. Kelly, page 240.

But one word of inspired authority settles the whole question to faith for ever: "Be ye therefore imitators of God as dear children." This is thy standard and the measure of thy devotedness. Being the children of God we are partakers of His nature, and ought never to admit a standard lower than the nature of which we are partakers. God was manifested in Christ Jesus, the express image of His Person. It is in Him that we see our new nature, presented in all its perfection, and in all its fulness, but in Him as man, and as it ought to be developed in us here below, in the circumstances through which we are passing. It is indeed humbling to think that we have answered so little to the call of God to be imitators of Himself as His children. But he has given us an object in which He manifests Himself that He may lead and attract our hearts to follow Him: and this object we know as the one who loves us and gave Himself for us, and the only object the Christian should ever have. "There is a sense," says one, "in which God is, morally, the measure of other beings — a consideration which brings out the immense privilege of the child of God. It is the effect of grace in that being born of Him, and partaking of His nature, the child of God is called to be an imitator of God, to be perfect as his Father is perfect. He makes us partakers of His holiness; consequently we are called to be imitators of God, as His dear children. This shows the immense privilege of grace. It is the love of God in the midst of evil, and which, superior to all evil, walks in holiness, and rejoices, also, together in a divine way, in the unity of the same joys, and the same sentiments."*

* Synopsis, vol. iv., J.N.D.

We now return for a moment to the subject of mercy after this rather long digression, but the one passage throws much light on the other and gives greater breadth of truth to the mind.

The word "mercies" is here used in the plural, because it signifies, not mercy as an attribute of God simply, but the compassions of God which have been fully developed in the different instances already enumerated. At the same time, it may have a special reference to verse 31 of the previous chapter, where we find Jews as well as Gentiles concluded in unbelief that God may have mercy upon all. "Even so these [the Jews] have now been unbelieving with regard to your mercy [the Gentiles] in order that they should receive mercy." (Rom. 11: 31) Thus the Jews having forfeited all right to the promises through unbelief, must be brought in at the end on the ground of mercy. And this God will do when He has brought in the fulness of the Gentiles. But it is the privilege of the Christian to meditate on the mercies of God as displayed in redemption, as well as in His dispensational ways. It was pure mercy that thought of him in the counsels of eternity, that gave him a place in the purposes of God, that wrote his name in the Lamb's book of life, that watched over him in the days of his unbelief, that called him by His gospel, that gave him deliverance from sin and condemnation; that gave him the Holy Spirit, union with Christ, and the hope of His coming; and thereby communion with God the Father, and the enjoyment of all the unspeakable blessings of His grace and love.

"When all Thy mercies, O my God,

My ransomed soul surveys,

Transported with the view, I'm lost

In wonder, love, and praise."

This is a great subject. Hasten not over it in thy meditations, O my soul. It is highly practical and may go far to form and consolidate thy thoughts of practical Christianity. Strange to say, the interests of religion are supposed by some Christians to be better secured when the soul is under law and occupied with its feelings and doings, than when it is under grace and feeding on the truth of the divine compassions towards it from first to last. But heed not this false alarm, it is the old cry of this world's wisdom, "The grace of the gospel leads to licentiousness;" but what is it that the fleshly mind will not pervert? Even "the mercies of God" are used as a refuge for living in sin. "God is merciful," we hear people say, "and if we do our best, and live a good, moral, sober life, and show kindness to our neighbour, He will not condemn us with the openly wicked." After this style many speak, but it is always the language of those who are careless about their souls, and who have no heart for Jesus.

True, most true, God is indeed merciful and gracious, but the boundless mercies of God are no refuge to the soul apart from the work of Christ. God has shown His mercy to the guilty in giving the precious blood of His own Son as a safe refuge for the chief of sinners. But if this shelter be neglected the whole universe cannot provide another. The testimony of God Himself is, that "The blood of Jesus Christ, his Son, cleanseth us from all sin." The blood is the sure token of judgment passed, of holiness, righteousness, and justice satisfied; of the forgiveness, cleansing, and complete salvation of the sinner. But we must now turn to the latter half of our verse.

"That ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service." The apostle leaves no room here for the liberty of the flesh, or for going back to the law as a rule of life. The believer is to be formed morally by the knowledge of God, and consecrated to Him as his reasonable service. It is of the body, or outer man, that the apostle expressly speaks. "That ye present your bodies." The body is here viewed as the sacrifice, and the believer as presenting it; so that the whole man is to be yielded up as an offering to the Lord.

But if thou wouldest well understand this character of devotedness, thou must study and master Romans 6. There we learn that Christians are, first of all, to reckon themselves dead indeed unto sin, and alive unto God through Jesus Christ our Lord. They are brought into this position by death and resurrection, as set forth in baptism, in virtue of the finished work of Christ. "Therefore we are buried with him by baptism unto death; that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life." Baptism is the symbol of Christians having part with Christ in death. He died for sin, they died to sin in His death. This is the grand fundamental truth of entire devotedness and practical holiness. "How shall we that are dead to sin, live any longer therein?" Such is the reasoning of the Spirit of God. All true Christians believe that Christ died for our sins, but comparatively few believe or enter into the truth that we died to sin in His death.

But the consequences of not apprehending this plain truth, which the youngest confessor of Christ is supposed by the apostle to know, are immense and innumerable. From the first struggles with self in the newly awakened soul, to the highest efforts of the pietists and the mystics, the root is the same; it is occupation with self in all. Whether it be the young believer longing after peace with God, or the advanced believer straining after holiness and perfection, they are looking for it within. The eye is turned inwardly in search after feelings, or a consciousness of having arrived at a higher state of christian life. But this is not all. When death to sin is not seen, there can be no real separation from the world, especially what is called the religious world. Hence we may often be surprised to see godly men mixing with the world and helping on its plans and improvements. But the whole system of self-occupation, of seeking to improve the first Adam condition of man, of seeking to attain complete sanctification in the flesh, is judged by the simple truth, that the Christian died to sin in Christ's death, and that in his baptism he owns this, and is bound to walk as one already and always dead to sin. In a tone of disappointment the apostle appeals to his brethren at Rome, and asks the question, "Know ye not, that so many of us as were baptized unto Jesus Christ were baptized unto his death?" As much as to say, Have you forgotten the meaning of your baptism, are you ignorant of so elementary a truth?*

*For a fuller unfolding of this weighty truth, see Synopsis, vol. iv., J.N.D.; Lectures on Romans, W. K.

In the latter part of the chapter we have this great principle applied in detail, which shows that the body and every member of the body is to be employed in the service of God. It is not enough to say of any one, "He is very true at heart, but fails in his personal attendance at the various meetings of his brethren, and otherwise in using his tongue, his hands, or his feet, in the Lord's service, and thinks he may be excused because of circumstances." Many too are ready to say, who have found a reason for remaining at home, "I was with you in spirit, I was helping by prayer." While this may be true and good in some cases, in others, we fear, it may be self-delusion. The service of the body is as fairly required of the Lord as the prayer of the heart. It is well to know the Lord's claims on the body — on our personal service and presence. "Yield yourselves unto God, as those that are alive from the dead, and your members as instruments unto God." The idea of a sacrifice is surely that of entire consecration — of body, soul, and spirit. The devoted victim under the law was slain and laid on God's altar. The act was complete — a complete surrender. Christians are to present their own "bodies" as a "living sacrifice" in contrast with the sacrifices of the law which were put to death. It is a self-sacrifice; but "with such sacrifices God is well pleased;" and the only sacrifice that is holy and acceptable to Him now. All others are profane. The sacrifice of the mass, so-called, and the whole system of ritualism, are a practical denial of the finished work of Christ, and most offensive in the sight of God. "It is finished," was the shout of victory; all was accomplished. "For by one offering he hath perfected for ever them that are sanctified." Hebrews 10: 14.

Since the one sacrifice of Christ was offered, sacrificial and ceremonial worship, with the long ritual of the Jews' religion, has passed away. These were types and shadows which came to their end by the coming of the Messiah. "The darkness is past, and the true light now shineth." God looks for intelligence in His servants according to the true light. The sacrifices of old had no conscience, no intelligence, no self-judgment, but the "living sacrifice" of Christians is called — "your reasonable service."

But some may still be ready to inquire, "In what sense can it be said that we died to sin in Christ's death, for I feel that sin is as really in me now as it was before my conversion?"

Most surely it is there, and seeks to rule as formerly; this is just what the apostle refers to and warns against. "Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof." So long as we are in the "mortal body," sin will be there and will seek to reign, but we are to reject its claims and refuse obedience to its desires. Our new place of blessing in Him who died and rose again, takes us far beyond its dominion. "For in that he died, he died unto sin once; but in that he liveth, be liveth unto God."

Now mark what follows; all believe this verse to be quite true of the blessed Lord. None believe that He died to the love or the practice of sin, but to sin itself. But what does verse 11 say? "Likewise reckon," not, observe, realise, that we could never do, but, "reckon" — account, "ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord." Surely nothing could possibly be plainer than this in the reckoning of faith. "Likewise" — in like manner plainly means, that the believer is to reckon himself dead to sin and alive unto God in the same sense that Christ is. He who denies this, does violence to the word, casts an indignity on the work of Christ, and reaps, as the fruit of his unbelief, a harvest of doubts and fears.

Know then, O my soul, and be well assured of this great truth; — that death is thy only deliverer from sin, and resurrection thy only way to the new creation. We die out of the old state in His death, and rise into the new in His resurrection. This is deliverance. True, happy, heavenly deliverance! Within the gates of glory, in the reckoning of faith, thou mayest breathe freely and sing thy song of victory. No enemy can ever cross the grave of Christ. It is the grand terminus of sin, Satan, death, judgment, the world and the flesh. "The law of the spirit of life in Christ Jesus hath made me free from the law of sin and death." Oh, glorious liberty! Oh, blessed reality! To be within the gates of thy glorious land, O Emmanuel! To know that no enemy can ever invade thy peaceful borders; that no evil can ever enter there; that no serpent will ever lurk in thy Eden — the blooming paradise of God; that no tree of the knowledge of good and evil shall ever grow there; is our unmingled blessedness, our eternal security.

And there we stand with Thee, even now, by faith, O Jesus, Saviour and Lord; we only await Thy coming to take us there actually. "A little while," and faith and hope must give place to the grand reality, the heavenly promise. "And they shall see His face." Faith's deepest hold of truth, and hope's highest expectations, are all fulfilled; we have seen his face. This will be thy heaven of heavens, O my soul; to see Him as He is. But what of thy faith and hope now, tell me? All is well; all is well; every wish is met, every desire is satisfied. I stand with Him who is Head of the new creation. One with Him in whom I died as a child of Adam; one with Him who bore my sins that I might be forgiven and have peace with God. Yes, I say it in the integrity of faith, on the authority of the Lord's own word — "in Christ Jesus." And my place and portion there are measured and expressed by Him. This I know, that I am one with Him in life, righteousness, privilege, blessing, glory; and where He is, there I shall be; and what He is, that I shall be for ever. John 14, 17; Romans 8.

Oh, happy soul, richly endowed and blessed, thou needest nothing more only to feed on what thou hast and delight thyself in Him. But thinkest thou ever of those who have missed their way in this dark world, and know nothing of thy happiness? O seek to win such hapless souls to thy Saviour. Every soul that thou winnest, will be as another precious stone in His diadem of glory. This is the happy work of the lover of souls — to gather precious stones from the rubbish of this world for His crown; they can be found nowhere else. And are there not many lost souls around thee to whom thou mayest speak, if thou canst not take a public place in testimony? Jesus. says, "Come," to the weary and heavy laden; and thou mayest say, "Come;" and even to the chief of sinners Jesus said, "Make haste, and Come." O wondrous words of purest grace, from the living lips of the blessed Jesus! "Make haste, and Come." This could not mean tomorrow, but just at once. A child knows what "make haste" means, and why should sinners doubt and linger?

Hearest thou these encouraging words, my dear reader? Wilt thou come — come just now? Happily for Zaccheus, he made haste and came. And what did he receive? Salvation! But suppose for a moment he had lingered, doubted, reasoned, delayed, until it was too late, as many did then, and do now? What would the consequences have been? Salvation lost, the soul lost, Christ lost, heaven lost, and all the blessedness we have been describing. But what would be the sharpest sting of the undying worm? — self-reproach. The awful sentence would recall the past, justify the Judge, and fill the condemned soul with speechless agony. "Because I have called, and ye refused: I have stretched out my hand, and no man regarded: but ye have set at nought all my counsel, and would none of my reproof: I also will laugh at your calamity; I will mock when your fear cometh; when your fear cometh as desolation and your destruction cometh as a whirlwind; when darkness and anguish cometh upon you." Proverbs 1: 24-27.

Oh, then, my dear reader, as thou wouldest not have this fearful sentence read to thee, with heaven's gates closed and hell's gates open, — come now to Jesus "make haste and come." nothing could more express the Lord's earnestness with lost sinners; nothing could more ensure thy sweet welcome to Him: but alas, alas, nothing could more deepen thy agonies, nothing could more fill thee with unmitigated misery, if thou refusest, than thy reflections on that gracious word, "make haste and come." The work of redemption is finished, all is done, thou hast only to yield thy heart to His love, believe His word, and trust the blood that can make thee whiter than snow. But on no consideration delay. O haste thee, haste thee, while the door is open, tomorrow may be too late, the door may be shut, and thy precious soul lost, lost for ever and for ever. "Whosoever will, let him take the water of life freely." Revelation 22: 17.

Having so far cleared the ground, and shown the foundations of christian devotedness in service, we will now go on with verse 2.

Romans 12: 2. "And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect will of God." The connection between the first and second verses is manifest and beautiful. We have the body in the one and the mind in the other; the whole man is brought in. We are also reminded thereby, that mere bodily exercise, though consisting in the diligent observance of rites and ceremonies, would profit nothing without the renewal of the mind. The inner as well as the outer man must be formed morally for God, and His service. Hence the one grand end for the Christian to gain is the discernment of the will of God; and the highest expression of christian life in this world, is the life that is most perfectly subject to the divine will. We have to prove — though we may be long in doing so — that this and this only is good, acceptable, perfect, and well pleasing in His sight.

This then is thy life lesson, O my soul; and thou wilt do well to study these two verses carefully and together. Meditate deeply on each member of each verse, they are peculiarly full of the most practical truth for the Christian. Obedience, devotedness, subjection to the Master's will, are the truest features of the life of Christ in thee. This is to be thy one grand object — thy constant care — to be like Him! Lord grant a growing transformation to Thine own image both within and without! And now, observe, that the first thing thou hast to learn is how to guard against the evil course of this world.

"And be not conformed to this world." This is a hard lesson to learn. To be personally in a place where the habits and opinions of men rule, and yet to be outside of it morally — in heart and spirit — where the will of God rules is thy lesson. Nothing but the grace of God and a close walk with Him could make thee triumph here. Imagine for a moment, a young Christian fresh in his first love and in the bloom of his new eternal life, actively engaged from morning till night in the city of London, where gold is worshipped, and where everything else is sacrificed to the idol. Nevertheless, non-conformity to the spirits around him must be maintained; and when the hour of closing comes, non-conformity to their ways. Evenings reveal whose we are and whom we love and serve. The happy Christian is ready, with all his heart, for the prayer, the worship, or the instruction meeting, And many such there are, the Lord be praised!

The secret of our strength is the knowledge of Christ and the heart's occupation with Him. We learn to say in such circumstances, Christ is this to me, Christ is that to me, Christ is everything to me, thus it is all and only Christ. And no better school can there be to teach us watchfulness and dependence on Him. The experience is good, we learn our own weakness and folly in the midst of those who would rejoice in the smallest compromise, and become more and more cast upon Christ, and learn more and more of the depths of His grace, the value of His word, and the glory of His Person. Or, as the apostle John puts it, "I have written unto you, young men, because ye are strong, and the word of God abideth in you, and ye have overcome the wicked one." 1 John 2: 14.

THE CAUSE OF WEAKNESS THE SOURCE OF STRENGTH.

There are some Christians who think it very humble to be doubting at times their own salvation: but such are always weak Christians, and constantly in danger of being conformed to the spirit, the conduct, and the customs of this present evil age. So long as there is uncertainty as to our own salvation, there will be occupation with self in place of Christ. This is ruinous as to testimony and consistency. When we are looking to ourselves — our feelings, doings, experience — the old nature is active. When we are looking to Christ, His love, His finished work, His place in the glory, the new nature, is active. And this makes all the difference between the two Christians. The former is fighting with his own heart that loves the things he is to strive against, but his difficulties increase, and because there is no joy, there is no strength. The latter being set free from self, and looking to Jesus, finds in Him a positive power for conflict and service. When the eye is fixed on Him all other objects are shut out. The new nature and the new object acting thus upon each other, our joy abounds, our strength increases; all useless weights are laid aside and the sin that easily besets us, and we run with patience the race that is set before us. This is the only true principle of the transformation here spoken of.

"But be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable and perfect will of God." We have briefly glanced at the negative side of the second verse — non-conformity to the world, separateness from its maxims and its ways. We now come to the positive side — the renewing of the mind. This is all important. It is the renewal of the whole inner man; the deep springs of the heart which only the eye of God can see. He looks for the renewal of the understanding, affections, and will. Our old ideas which ruled the mind before we knew God and His Christ must all be given up, and new thoughts, new motives, new objects, new feelings, new intentions, as springing from our one new object — Christ in the glory — must have full sway over all the faculties of the mind, as well as over all the members of the body. There must be a complete transformation within and without, by the renewing of the mind. The Christian is a new man in Christ, "which is renewed in knowledge after the image of him that created him." Colossians 1: 10.

Most mysterious, but blessed indeed is the Christian's position as here viewed! He must live, and think, and judge, in his new nature, by the grace and power of the Holy Spirit. At the same time he knows that the old nature is encompassing the new on every side, and which, though dead in the reckoning of faith, and according to the judgment of God on the cross, is still alive in fact, and will never fail to strive for its old seat of government in the mind and ways of the believer. This keeps him on his watch tower; from thence he discovers the movements of his enemies, and the mode of their attack. But he remembers the word, "Be strong in the Lord and in the power of his might." He is no longer in the flesh — though the flesh be in him — but in Christ as risen and exalted, and he knows it. This is the strong tower into which the righteous run and are safe. Thy strength, remember, O my soul lies not in the number of thy privileges and blessings, but in the Person of thy Lord. Could the enemy beguile thee to count up thy many blessings as a believer, and meditate on these as thy riches apart from the Person of Christ, thou wouldst be little better than David when he numbered his men; or like John and James who were thinking about a good place in the kingdom. Paul desired Christ — "That I may win him," Oh! think of Himself — the blessed Lord! think of the place He has in the favour of God; oh! think with what perfect complacency the Father's eye rests on His well-beloved! and then think of thy place in Him, thy acceptance in Him, thy home, thy rest, thy peace, thy happy welcome in Him, for ever and for ever. This sums up all blessedness and sets the heart at rest for ever - oneness with Christ.

"Jesus, my all in all Thou art,

My rest in toil, my ease in pain;

The medicine of my broken heart:

'Mid storms, my peace; in loss, my gain;

My smile beneath the tyrant's frown;

In shame, my glory and my crown."

We must now return for a moment to the practical working of this great principle in every-day life. Without the inward renewal which the apostle here insists upon, there could be no discernment of the mind of God, and no real separation from the world. The outward difference between the believer and the man of the world, must flow from the condition of the mind as renewed and strengthened by grace. Otherwise, it would be the merest formality. The path of separation is too narrow for the natural eye to discern. No broad lines are laid down in the word of God to mark the Christian's way through this world; the spiritual eye alone can see the way out of it. "There is a path," says Job, "which no fowl knoweth, and which no vulture's eye hath seen." Job 28: 7.

CHRISTIAN RESPONSIBILITY.

The calling and responsibility of the Christian, then, is to "prove what is that good, and acceptable, and perfect will of God." This is to be his one grand object as to the whole path of his service in this world. But how, it may be asked, is this end to be gained? The truest answer would be — like-mindedness to Christ. "Let this mind be, in you, which was also in Christ Jesus." And again, "Lo, I come to do thy will, O God." Paul says positively, "But we have the mind of Christ." And if we are to walk so as to please God, we must walk even as Christ walked. And this, according to John, is what we ought to do. "He that saith he abideth in him ought himself also so to walk, even as he walked." Philippians 2: 5 Hebrews 10: 9; 1 Corinthians 2: 16: 1 John 2: 6.

The measure of the soul's obedience to the will of God is Christ; He must be the alone object before the mind. But to prove that will practically, we must be wholehearted for Him, and be strengthened by the power of His grace acting on the renewed mind. The Holy Spirit, who only can show us the mind of God, must be ungrieved. We must be continually on the watch against the inroads of the world — the spirit of the age — and gradually growing in grace and in the knowledge of the divine will in all things.

Christian devotedness is thus complete in truth; the whole man is consecrated to the Lord, and laid upon His altar. The body is yielded up, the mind is transformed, and the will of God discerned; the man as a whole is devoted to God.

Elsewhere the apostle prays for the complete sanctification of the entire man, which we must just glance at in passing. "And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ." In this remarkable passage it is the expressed will of God, that those who have been saved through grace, and brought into relationship with himself, should be entirely consecrated to Him. This, surely, is devotedness without limit. It is the will of our God, that the Christian, in every part of his being should be wholly sanctified, or consecrated, to Himself as "the very God of peace." What grace, what love, what goodness, thou mayest well exclaim, O my soul! It is overwhelming! As water rises to its level, so God would have thee, in every thought of thy mind, in every part of thy being rise to Himself as thy proper object, resource, and rest.

The soul is usually spoken of as the individual; as, "The souls that came with Jacob into Egypt." The body is the instrument of the soul's expression and action; and the spirit, of its capacity and power. John the Baptist came in "the spirit and power of Elias, not in the soul of Elias. Such is man in all the parts of his being and the apostle prays that each part may "be preserved blameless unto the coming of our Lord Jesus Christ." He does not say, observe, unto the day of death, but, "unto the coming of our Lord Jesus Christ." This may show thee what an important place the coming of the Lord had in the mind of the apostle, or rather in the mind of the Holy Spirit, and what an important place it ought to have in the minds of all Christians. It is an essential, or at least, a most influential part of christian life. Its place in this passage is perfectly beautiful. The believer, who is now but in part sanctified, shall be wholly then, and in every part of his being — body, soul, and spirit. What a wonderful thought this gives us of what we may now call, poor humanity. Then it will be perfected in each part, ennobled by grace, conformed to the glorious image of Christ Himself, who is the Head and Source of this new life in the glory.

Who would not heave a sigh and drop a tear over the blind indifference of those who are pursuing a course, that must lead to the utter ruin, and the eternal degradation, of humanity in the depths of hell! How exalted in heaven, how lowered in hell! Stop, dear reader, stop, and think! Where wouldst thou be for ever? Hurled down the deep descent into the fiery gulf of the burning lake, or carried on the wings of love to the bright regions of glory? It must be the one or the other. There is no middle path here, there is no middle place hereafter. What is thy governing object now? Christ or the world? This determines thy future state. If the world be chosen in place of Christ, and its pleasures preferred to His cross in following Him, thy condemnation will be just, and thy deep debasement but the natural consequence of thy inexcusable folly. But, oh, what a wreck! that fair and stately vessel — humanity — body, soul, and spirit, which might have entered the port of life under the banner of a Saviour's love, and amidst the joyous welcomes of many a well-known voice on that shining shore, now lies a hapless wreck on that dark, distant, dreary shore, the lake of fire. Think, oh think, dear reader! Would tears of blood be too much to shed over such a melancholy wreck of our common humanity? But think also, I pray thee, of a resurrection body, characterised by four things — "incorruption, glory, power, spiritual." This is the noble vessel by which the saint in glory will express himself; the soul, the proper seat of affection, now purified and all its capacities enlarged, what love will it take in and give out! The mind, elevated and dignified by union with Christ, walks above the myriad hosts of shining ones who had never sinned, and in intelligent relationship with God, meditates on His glory. And what must the noble workings of that mind be when moved, guided, and sustained by the Holy Spirit? This is the sure and happy portion of all who believe in Jesus now, and give their hearts to Him. Blessed privilege, precious opportunity; there is no time like the present! Let Him have thy heart now, my dear reader, thy whole heart, and for ever!

Oh! happy Christian, thou mayest well give up the tinselled vanities of time for the glories of eternity! But even now thou knowest thy place in the glory. Christ, in His Person, and in His present position in the presence of God, is the expression of thy place there. Every believer has his place before God in Christ, and in the righteousness of God, which He accomplished in Christ, having glorified Himself in that obedient, blessed One. And now, God would have all who are brought into this relationship with Himself, to have no object before their minds but Christ in the glory, so that we may do His will, and be preserved blameless unto the coming of our Lord Jesus Christ.

"Oh! who upon earth can conceive

What in heaven we are called to share!

Or who this dark world would not leave,

And earnestly long to be there!

There Christ is the light and the sun,

His glories unhinderedly shine;

Already our joy is begun,

Our rest is the glory divine.

'Tis good, at His word, to be here,

Yet better by far to be gone,

And there in His presence appear.

And rest where He rests on the throne;

Yet, oh! it will triumph afford

When Him we shall see in the air;

When we enter the joy of the Lord,

For ever abide with Him there."

Romans 12: 3. "For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith." The Christian's walk, according to the first two verses, should be characterised by devotedness and obedience; and according to the verse before us by humility and dependence.

These four graces, watchfully maintained in the presence of God, would certainly produce a very complete Christian; one very like his Lord and Master, who, though entirely devoted to the glory of God, was meek and lowly in heart. We should naturally suppose, that when there is such devotedness to God, both in body and soul, there would also be great sobriety of judgment and lowliness of mind. But, alas! it is not always so. The one is far from being a necessary consequence of the other. On the contrary, there is always a danger of the flesh coming in and availing itself of the power which such devotedness gives, either to assume a tone of superiority and high-mindedness, or to affect a false humility and speak contemptuously of self. This is manifest on every hand at the present hour, and it is written on every page of church history. Of this tendency the apostle was fully aware, and warns against it, as we learn from the peculiar tone and energy of his style in this verse.

The words, "For I say, through the grace given unto me," have more the tone of apostolic authority, than the affectionate entreaties of a brother, as in the first verse, "I beseech you, therefore, brethren." But we must not suppose that the style of the one verse is less perfect, less consistent, less affectionate, than the other, but that the character of the exhortation, in the wisdom of God, required a different tone and style! Firmness is perfectly consistent with humility, and faithfulness with the strongest affection.

The apostle stands, as it were, at the centre of practical Christianity. He sees its bearings on every side. His mind is filled with the higher principles of entire devotedness to the will of God, and also with the humbler gifts, which were to find their expression in the gracious ministries of love among the saints. He writes with decision and energy to secure both. The former he had faithfully enjoined in the first two verses; and now he is about to expatiate with great minuteness on the latter. The third verse is his standpoint. He clearly sees and feels as one standing in the light of God, that high-mindedness would be ruinous to the first, and an effectual hindrance to the second. The will of God being the object of christian service, whether in the higher or humbler sphere, real devotedness must consist in the denial of self, and in humbly waiting on God to know His good and perfect will in all things. The human will must be set aside, if we are to enter into the meaning, importance, and application of this condensed treasury of practical Christianity.

Thou wilt now see, O my soul, a divine reason for the changed style of the great apostle; and thou wilt also see that he is most personal in his application of this weighty truth. He does not merely address the church as a body, but he appeals to every one among the saints at Rome; the least as well as the greatest. This will show thee how prone all are to over-value themselves, even in the church of God and in their service to His saints. Oh, what deceitful hearts we have! What need for watchfulness! — for constant communion with the truly humble and blessed Lord, who "loved us, and gave himself for us an offering and a sacrifice to God of a sweet smelling savour."

But there is an opposite error into which many fall, and which must be as carefully avoided by the Christian. This is an affectation of humility by speaking of oneself in a depreciating manner. When a man speaks of "his small measure; of being the most unfit person for the important work he has in hand;" we feel that he is either insincere or unwise. God never requires the exercise of a gift which He has not bestowed. This species of false humility must be watched against by all who would walk with God in integrity of heart. God is real and He must have reality in us; He is true and He must have truth in the inward parts. Nevertheless, there are those who honestly, but unduly, depreciate their gift and fail to act for God and His people. This is a false modesty, and also a serious evil, and one which the Lord must judge sooner or later. But now, mark well, my soul, the wisdom of holy scripture. This alone, by God's grace, can give thee a well-balanced, a well-adjusted mind.

"Think soberly, according as God hath dealt to every man the measure of faith." The first thing is to find thy true place in the presence of God according to thy faith in Christ, and then thy own place amongst thy fellow-servants. The measure of faith with which each believer is blest, in the sovereign grace of God, becomes the proper limit, within which he is to occupy himself according to the will of God. Surely the man who has the greatest faith, who is a father in Christ, and who knows most of the word of God, will rise to his own level among his fellow Christians where the Holy Spirit rules. The Lord give us to know the measure and character of our gift, what He has prepared us for; that we may be preserved from all extremes. In this as in all things the Christian's path is a narrow one, and requires spiritual discernment. Nothing short of constant communion with Him who closed His life of perfect obedience on the cross, will keep us in the place of true humility, obedience, and dependence. O Lord, lead Thy servants over Thine own path, preserve them from the indolence that falls asleep, from the energy of nature that would go too fast, from a false modesty that refuses to do Thy bidding, and from the want of modesty that would yield to the impulse of the natural will. May we never forget that "unto every one of us is given grace according to the measure of Christ."* Ephesians 4: 7.

* Haldane's Exposition of the Epistle to the Romans, vol. iii. p. 80; Lectures on the Romans, by W. K.

"I would not work, my soul to save,

That work my Lord hath done:

But I would work like any slave

For love to God's dear Son."

Romans 12: 4, 5. "For as we have many members in one body, and all members have not the same office: so we, being many, are one body in Christ, and every one members one of another." The apostle having laid down the great principles of individual christian devotedness, now descends to all the forms which the ministry of love assumes in the Christian, according to the various positions in which he stands, and to the spirit in which he ought to walk in every relationship. The theme before thee now, O my soul, is christian service.

Thou wilt do well to pause here for a little, and meditate on the foundation of this service and its peculiar character. It is by no means generally or well understood. Still it is always well to ascertain, when revealed, the divine reason of things, the spring from whence they flow. "So we, Being many, are one body in Christ, and every one members one of another." The Christian's relation to the body of Christ, and to all other Christians as members of that one body, forms the true basis, and the wide sphere, of christian duties as detailed in chapter 12. This was an entirely new thing in the ways of God with men. We have nothing corresponding to it in the Old Testament, nor even during the life of the blessed Lord on the earth. There were saints of God from the beginning, souls born of God, but they were never formed into one body till after the cross and ascension of Christ. When He was glorified at God's right hand in heaven, the Holy Ghost came down on the day of Pentecost, and united Jew and Gentile into one body on the earth. The body was then formed in union with the exalted Head. This is the church. It is something more than merely believing they are members of Christ's body, and of one another on the earth. See especially, 1 Corinthians 12: 12-27; Ephesians 2: 13-16.

The doctrine of the unity of the church as the body of Christ is most fully unfolded in 1 Corinthians, Ephesians, and Colossians. Here it is only referred to in a practical point of view, and that, in connection with the duties of the members individually — duties that flow from their position in the one body, being severally members one of another. This is the new platform laid down by the apostle for the new order of christian ministry, which has its immediate sphere of exercise within the limits of the church as the one body. In illustration of this union and responsibility, he refers to the wonderful structure of the human body. "For we have many members in one body, and all members have not the same office." Every member has its proper place, and its proper function to perform in the human body; and every member is valuable according to its healthful activity and usefulness. Though all the members are not of equal importance, yet none are useless. The smallest and least honourable is necessary to the others, and should be treated with even more consideration, as the apostle elsewhere teaches. "And those members of the body which we think to be less honourable, upon these we bestow more abundant honour." The foot may be less comely than the eye, but the eye could not perform the peculiar function of the foot, therefore the eye must honour the foot for the valuable services it renders to the body, though it may be covered with dust by the way.

But enough as to the figure, its completeness will more fully appear as we proceed with our chapter.

In the meantime, let me invite thee, O my soul, to a closer acquaintance with thy Lord, as Head of the church before looking at the various gifts in the members. They all flow from Him who provides for the spiritual supply of His people's wants. He is the source of their blessing in virtue of their union with Him. Oh, wondrous truth! Oh, blessed reality! Oh, happiness complete! Christ as the exalted Man in the glory, the measure and fulness of thy blessing! Thou art one with Him! Having glorified God on the earth, having blotted out sin, abolished death, vanquished Satan, risen again from the dead, He ascended up on high as the Head of His body the church. He entered heaven, not on the ground of His own essential righteousness, not as God, nor simply as man, but "by his own blood." This was His title to the throne; His own shed blood. "When he had by himself purged our sins, sat down on the right hand of the majesty on high." And this is thy title; He goes in on the ground of His people's title. We are "made nigh by the blood of Christ." This is the great truth that goes to the very depths of the heart of faith. Only think, and still think; meditate, and still meditate; until thou art far beyond thy depth in that ocean of love which flows around that cross and around that throne. What seest thou? The Man Christ Jesus on the throne. What is His title to be there? The putting away of sin by the sacrifice of Himself. What, then, is He to thy heart as the Man in the glory? He is the witness that my sins were all put away on the cross; that God's righteous judgment against my sins has been borne and vindicated; that I am before God in Christ, in the righteousness of God Himself; that Christ, in His person, and in His present position, is the expression of my place and portion there! To know Him, is to know my own place in the glory. But what more can I say? It is an ocean without a shore. And it is true of all believers — of every member of His body, the feeblest as well as the strongest. The apostle John sets his seal to this, "As he is, so are we in this world."

But grace has no evil eye. We forget not the Christless soul, the portionless, the godless, the homeless soul. This wealthy portion may be thine, my dear reader, even though thou art the chief of sinners. It was for sinners, and for sinners the chief, that Jesus died. All, all, is thine if thou wilt only believe. The gospel is preached to faith. In the finished work of Christ and His exaltation, thou hast a solid ground for the immediate pardon of thy sins, and the complete salvation of thy soul. God has glorified Himself in Christ, and He is waiting to glorify Himself again, in the full remission of all thy sins through faith in His well-beloved Son. This is all; honour the Son; embrace the Son! honour Him as the one that suffered to save thee from everlasting suffering in the lake of fire. Yes, this is all; honour Him with thy faith, thy confidence, thy worshipful adoration. Is it difficult to love one who so loves? to trust one who was faithful unto death? who is God as well as man?

But be assured, if thou art still careless, that great and wonderful as the work of Christ is, it is of no value to thee without faith. But its full value is thine the moment thou hast faith in Him. He has borne the judgment due to sin, He has done all that is needed for the glory of God and for the salvation of the sinner; the work is absolutely complete. He who knew best, said, "It is finished." Believe it, it is true; believe it now, and thou art saved, saved for ever. Oh! turn not, I pray thee, a deaf or a careless ear to the joyful sound. Oh! hear the joyful sound of heaven in that one word, Come! Come! COME! Love waits, love lingers; sin and Satan are also here! The awful judgment of God is hanging over this doomed world; hanging over thee; flee, then, oh! flee, to the only shelter from the impending storm, from wrath to the uttermost, the sure shelter of the Saviour's blood. Rest on this word whatever thy frames and feelings may be, "The blood of Jesus Christ, God's Son, cleanseth us from all sin." 1 John 1: 7.

"The ever blessèd Son of God

Went up to Calvary for me:

There paid my debt, there bore my load,

In His own body on the tree.

Jesus, whose dwelling is the skies,

Went down into the grave for me;

There overcame my enemies,

There won the glorious victory.

In love the whole dark path He trod,

To consecrate a way for me;

Each bitter footstep marked with blood,

From Bethlehem to Calvary."

Romans 12: 6. "Having then gifts differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith." The subject of "gifts," as brought before us in 1 Corinthians 12, Ephesians 4, and Romans 12, is of the deepest importance to the student of the New Testament, and to all who would understand the constitution of the church of God, and who would be found acting therein according to His mind. But it would be quite out of place to attempt even a brief sketch of so great a subject here; we will merely notice the difference between the gifts in Corinthians and Ephesians, before proceeding with our chapter.

In Corinthians, they may be regarded, for the most part, as the manifestation of divine power, and as signs and wonders for the unbelieving. "Wherefore tongues are for a sign, not to them that believe, but to them that believe not." The Corinthians being unspiritual and fond of display, over-valued the sign-gifts because they were a manifestation of power before the world, and gave themselves a certain importance. It was no doubt thought a very grand thing to be able to speak in tongues without having learnt them, and to work miracles. But this vanity is not peculiar to the Corinthians, though eloquence and intellectual attainments had always a great charm for them. The servant of the Lord now, as well as then, has to watch against investing himself with the importance of his gift and thereby attracting attention to his person. And this may be even when there is true devotedness, and when the Lord may be using his gift for blessing to others. Riches, time, influence, learning, and natural eloquence, are gifts, as well as miraculous power to speak in languages not previously learned, and ought to be used for the glory of God and the good of others, remembering that we are accountable to Him for every gift He has bestowed upon us.* The servant who misapplies any gift or talent which the Master has conferred upon him, is unfaithful to his trust; he may be mis-spending, or using for his own importance and advantage, that which has been entrusted to him for the glory of the Lord and the welfare of His people.

*Not that money can be said to be amongst the gifts which Christ bestows upon His church. Still the possession of it is a very weighty responsibility indeed.

The apostle evidently mourns over the Corinthians because of their failure as to the gifts of God. Their love of display before the world, rather than the enjoyment of God Himself in His word, and the edification of His saints, was a grief to him. He therefore endeavours to convince them of their mistake, by showing them that tongues are one of the lowest forms of the Spirit's operations, and prophesyings one of the highest. After contrasting the two at great length, he half reproachfully says, "Yet in the church I had rather speak five words with my understanding, that by my voice I might teach others also, than ten thousand words in an unknown tongue." The refreshment, comfort, uplifting of the heart — the edification of the saints, should be the one grand object of the christian teacher. He who ministers Christ and His work to the soul, out of the fulness of his own heart, is the minister who always edifies and never disappoints. The sign gifts in the early church were for a distinct purpose and ceased when that object was accomplished. "God also bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to his own will." Hebrews 2: 4.

In Ephesians the character of the gifts is very different. The blessed Lord, as Head of the church at the right hand of God, is seen as the giver. In Corinthians the Holy Spirit is the dispenser of the gifts. This marks the difference; the former is affection, the latter is power, ecclesiastically viewed. Besides, the gifts of Ephesians abide with the church, "For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ, till we all come in the unity of the faith and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ." In Corinthians the gifts may be regarded as spiritual powers; in Ephesians as spiritual persons. "And he gave some, apostles; and some, prophets; and some, evangelists; and some pastors and teachers." The two aspects of gifts, however — the power of the Spirit and the affections of Christ — are perfectly harmonious. Power is needed, but a Person, not a power, is the true object of the affections of the church in all ages.*

*See Lectures on 1 Corinthians 12, 14, by W. K.

In Romans, the character and application of the gifts are somewhat different from both Ephesians and Corinthians. Here it is more the question of ministry in connection with the membership of the body. Responsibility flows from being members of the body of Christ, and every one members one of another. This is a truth of such vital, practical importance, that I would have thee, O my soul, give it thy best and thy most prayerful attention. The connection is so intimate both with the Head and the many members, that all are affected either favourably or unfavourably by thy service. "And whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it. Now ye are the body of Christ. and members in particular."

And forget not I pray thee, that though the outward manifestation of the church's unity be broken up, and in this respect a ruin, thy responsibility is the same. The standard of divine truth remains unchanged, and couldst thou admit a lower standard than the good and perfect will of thy God and Father? The "one body" is not in ruins. None but real Christians have the privilege of membership here; but as all such are members of that body, whether they be externally united in christian fellowship or not, our love ought to be cultivated and cherished towards them, simply on the ground of their union with Christ. This is the only truth that will deliver thee from the strange principle of independence in a unity, and from all sectarian partiality. We ought to add our hearty "amen" to the prayer, "Grace be with all them that love our Lord Jesus Christ in sincerity."*

* Haldane on the Romans, vol. iii. p. 83.

The apostle's comparison of the human body to believers as one body in Christ is beautiful and appropriate, and also illustrates the character of christian ministry within the limits of the known members of that body. This truth, however, be it observed, does not touch the Christian's individuality as a man in Christ, or as a man of God amongst men, or as an evangelist to the regions beyond, or in any way as to his personal responsibility and blessing. We are now speaking of the nature and sphere of christian service as defined in the chapter before us. And here the apostle shows that it would be as unreasonable for all Christians to have the same gifts, as for all the members of the human body to have the same office; that the diversities of gifts and offices are necessary to the perfection and usefulness of the body of Christ. "There are diversities of gifts," says the apostle to the Corinthians, "but the same Spirit." This weighty truth was much needed at Corinth and everywhere. Like them we are disposed to talk a great deal about the greater gifts, and leave very little room for the exercise of the lesser. But we must remember that although the gifts differ in measure and character, they all come from the same source. And wherever there is such a state of things, either from pre-arrangement, or from strong partialities, as to shut out the lesser gifts, the Spirit is quenched, the assembly loses the benefit of the diversity of gifts, and ceases to act in accordance with the mind of God.

Hast thou a gift, my soul? Remember then, that the sphere of its exercise is the church of God, without reference to locality; but see that it is a gift — a positive gift of God — not an imitation of others, lest thou shouldst become a troubler of the saints of God, a hinderer, not a help to their worship.

We will now take a brief glance at the various gifts here enumerated by the apostle, and may the Lord give thee spiritual discernment to see which, or how many, are thine.

"Whether prophecy, let us prophesy according to the proportion of faith." The general idea of prophesying is the foretelling of future events, though not limited to that office. We accordingly find the term prophet applied in a more general way in the Old Testament. The bearer of the message from God, whether relating to things present or things to come, is called a prophet; and so is the interpreter of the divine message. Of Abraham it is said, "He is a prophet, and he shall pray for thee, and thou shalt live." (Gen. 20: 7) Moses, as the great interpreter of the mind of God to the Jews, is frequently spoken of as a prophet.

In the New Testament, those called "prophets," and classed with apostles, had a perfectly distinct mission from Old Testament prophets, and must carefully be distinguished when studying the word of God. "And he gave some, apostles; and some, prophets." These were the two classes of workmen whom God especially used at the very beginning, when laying the foundation of the church; hence they are sometimes called "foundation gifts;" but there is no reason to believe that they were long continued to the church, though at different periods in her history there have been men raised up to do something like the work of apostles and prophets; such as the different periods of great revivals, and the Reformation. The apostles were the inspired, infallible, authoritative messengers of Christ; the prophets were only occasionally so, but explained to others with great clearness, what they themselves had learnt from the holy scriptures, or from inspired men. "Though I have the gift of prophecy, and understand all mysteries and all knowledge . . . ." "He that prophesieth speaketh unto men to edification, and exhortation, and comfort." Thus we see they had a special gift for the proper expounding of all scripture, and for the proper application of it to their hearers.

The New Testament prophet was also as the mouth of God, delivering the particular communication he had received, whether designed for instruction or exhortation. No form of ministration gave the hearer such a sense of the immediateness of the divine presence as prophesying, or such a certainty that the mind of God was being expressed. Thus it was the most intimate and direct dealing of God with the soul through man as His messenger. As an illustration of the peculiar power of this gift, nothing can be clearer than the case of the woman of Samaria. "Go, call thy husband, was the voice of God to her guilty conscience. She felt she was in the searching light of His presence, and at once confessed her sin. All was reality now, she concealed nothing. "The woman answered and said, I have no husband. Jesus said unto her, Thou hast well said, I have no husband: for thou hast had five husbands and he whom thou now hast is not thy husband: in that saidst thou truly." These words brought the conviction home to her heart that she stood revealed before God Himself, and that He who spoke to her was His prophet. "The woman saith unto him, Sir, I perceive that thou art a prophet." John 4: 16-19.

And now, after thy careful and repeated meditations on this precious gift, what are thy thoughts as to its value? Only one deep, earnest, fervent desire to possess it. Lord, give me this power, is my constant, heart-felt prayer. A thousand times I have mourned my feebleness here. highest in character, and most desirable of all the gifts, as it gives the anxious inquirer to feel that God is speaking to him, not the servant; that it is the voice of God he hears, not man's; that it is the authority of God he must bow to, not the conclusions of the preacher. There may be many teachers and preachers, whose ministrations may be a comfort and blessing to others, but who are strangers to this divine art — this power of putting the soul in direct contact with God Himself, and setting the soul in the light of the divine presence.

Only one other thought, and we pass on. Whatever gift, or gifts, we may have from the Lord, all must be used in subjection to Him, and regulated by His word. Even prophecy must be "according to the proportion of faith." We must never go beyond our measure; if we do, we shall end in the flesh, though we commenced in the spirit. Unless a man's teaching is in full accordance with scripture, he has no right to consider himself entitled to the confidence of others, however great his gift. So says the apostle, "If any man think himself to be a prophet, or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord." This is authoritative and unchangeable. The Lord give us to judge all by His own word; whether speaker or hearer, teacher or taught, we have no other standard.

Romans 12: 7. "Or ministry, let us wait on our ministry; or he that teacheth, on teaching." The terms minister and ministry are sometimes employed in reference to the apostles, to teachers, and to all who serve in the gospel; and sometimes in a more restricted sense, as to the office of deacon and the deaconship. The latter seems to be the appropriate application of the word "ministry" here. The deacons were a class of officers who were to attend to the poor and the sick, and the external affairs of the church generally. (See Acts 6: 1-3; Phil. 1: 1; 1 Tim. 3: 8-13.) And if a man's gift lay in ministering thus to the saints, he was to attend to it. "Or ministry, let us wait on our ministry." This is a real service of love, and one most acceptable to the Lord Jesus Christ and to His poor saints, and he who is thus privileged, will show his wisdom by occupying himself in his own gift, and not be attempting that which he is neither called to nor qualified for. Great wisdom and spiritual discernment are required, in order to "use the office of a deacon well;" and distribute wisely that which may be called one's own money, or money entrusted to us by others. We must look at "the poor of the flock" from the Master's point of view, and love them through His affection.

"Or he that teacheth, on teaching." The teacher is one who not only knows and enjoys the truth himself, but has the gift of so unfolding it as to lead others to see it, enjoy it, own its weight and importance; at the same time, the teacher must not be confounded with the prophet, nor teaching with prophesying. The apostle is particularly energetic in keeping every one to his own work in the unity of the body, and from engaging in a service for which he has no divinely given fitness.

The first thing to be ascertained is the character of our gift, and secondly its measure. And he who serves diligently according to its nature and measure, will be recognised and esteemed by his brethren, and owned of God for help and blessing in His assembly: but on the other hand, if a brother is vain of his gift, mistakes its nature, or pushes it beyond its measure, he is not led of the Spirit, he is acting in the flesh, and when this is felt, his ministry must be unacceptable. And what follows? He complains that his gift is not appreciated — for he has a real gift — whereas, it was the forwardness of nature that was rejected, not the godly exercise of his gift, "according to the proportion of faith." This is one of the bitter roots which sometimes spring up and trouble the assembly of God. The Lord give us all to watch against this with a godly jealousy, so that there may be no ungracious criticisms, unworthy partialities, hard judging, on the one hand, or vain assumption on the other. Lord, give us to be only too happy to serve Thee however small our gift, if it be only to hand a hymn-book to a stranger, or conduct him to a seat. The thought, oh! the wondrous thought — Jesus died for me! is enough to gird thee for the humblest work. Never forget this, my soul, and it will always keep thee humble and always girded to serve.

Teachers, though in some respects resembling the prophets, are expressly distinguished from them. "And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues." The apostles were the inspired communicators of God's mind to man, and invested with power to govern in the name of the Lord. The prophets were not only occasionally connected with the revelation of truth before unknown, but used of God in the important work of so expounding and applying scripture, as to set the soul in the light of His presence. Teachers are distinguished from apostles and prophets, inasmuch as they were not necessarily inspired, and are classed with the regular and permanent gifts of Christ to His church. The word of God is the standard by which all teachers must be tried, however great their gift or acceptance. And He gave some, "evangelists, pastors, and teachers." These we have still with us, thank the Lord, and many of them working for Him, notwithstanding the general confusion and broken state of the professing church. Fitness to teach is a gift of the ascended Lord, and which all ought to possess who take the place of teachers. No mere human appointment or education can make a man a minister of Christ. How truly happy to be able to say with the apostle, "Our sufficiency is of God, who hath made us able ministers of the new testament; not of the letter, but of the Spirit; for the letter killeth, but the Spirit giveth life." 2 Corinthians 3: 5, 6.

Romans 12: 8. "Or he that exhorteth, on exhortation: he that giveth, let him do it with simplicity." The teacher has chiefly to do with the understanding, the exhorter with the conscience. It requires great grace to be an exhorter, and equally great grace to receive the word of exhortation. The gift is now rare in the church of God. Few have grace to bring the keen edge of the word down upon the conscience, and at the same time make the person feel that love rules, and that his good is the only object in view. Exhortation includes admonition, consolation; urging to practical duties, dissuading from the neglect of duty, pointing out shortcomings, applying the promises or the threatenings of scripture as the case may be. But we need not dwell on the difficulties of the exhorter, and the still greater difficulty of submitting to the exhortation. They must be apparent to all. Personal feelings are apt to arise and false motives to be imputed; still, the apostle presses the exercise of the gift as needed and wholesome for the members of the body of Christ. The Lord grant that in this day of high-mindedness, of insubjection to the word of God, our lives may be a constant testimony to the will of Christ, and our diligent attention to the things of the Lord both publicly and privately, a constant exhortation to our fellow-Christians. Then it will be not only, Do as I say, but do as I do.

"He that giveth, let him do it with simplicity." The apostle is here speaking of gifts, not of office; and of the manner in which the various duties of Christians, as members of one body, ought to be performed. He whose gift is riches, and who giveth of his substance for the wants of the poor, or the work of the Lord, is to do it with simplicity. Here pause a moment, my soul; allow thyself to be arrested by this weighty caution. Nothing is more difficult than to distribute money according to this word of the Lord. "Simplicity" here means "singleness of heart, fearing God;" and again, "In singleness of your heart, as unto Christ." (Col. 3: 24; Eph. 6: 5; 2 Cor. 1: 12.) How searching is the word of God! It guards against ostentation, love of praise, wrong motives, improper objects; and on the other hand, it warns us against all evasive pretexts, such as, "Not convenient, I have so many calls, I am not able to give." At the same time, the Christian is but a steward, whether he distributes what may be called his own, or the bounty of the church, and he is entitled to look for "simplicity and godly sincerity" in the applicant as well as in himself. There are many plausible appeals made for money, which, when carefully examined, are found to be neither simple nor sincere. He must also watch against the artful pleader putting his soul in bondage, and making him unhappy. There is only one remedy for all the difficulties connected with giving, as for all other things The giver must walk before the Lord with purity of motive, free from all improper designs, and waiting to do His will with an honest, impartial simplicity. When the eye is single, the whole body is full of light; perplexity with darkness flees away, the mind of God is discerned, and the clear light of heaven shines on the steward's way.

"He that ruleth, with diligence." Those who are called to exercise the gift of ruler or leader in the assembly of God, are required to do so with the closest attention and zeal. Much sorrow, alienation of feeling, coldness irregularity in attendance, might be prevented by the watchful and faithful discharge of the ruler's duties. Prevention is better than cure; and in nothing more so than in a community of free, intelligent, but sensitive minds and encompassed with many infirmities. He needs a skilful eye to watch the countenance, to mark the movements, and to notice the first change in conduct. One may be observed hurrying off rather quickly at the close of a meeting, so as to avoid speaking or being spoken to. Why is this? It was not so lately. On inquiry, it is found that offence has been taken from supposed neglect, or the heart has been wounded by the apparent partiality of the ruler himself. Misunderstanding prevails.

Such a state of things calls for immediate, faithful, wise, and tender dealing. There may be faults on both sides; grace must reign; still, that which is right must not be overlooked. But carelessness, indolence, on the part of the ruler at such a moment, might be ruinous to the peace and the prosperity of the assembly. The strong must bear with the weak, and everything like partiality, especially on the part of those who have influence in a meeting, must be carefully avoided. Though we cannot love all alike, we must not manifest our love to some to the grief and wounding of others. Vigilance and fidelity must be the watchword of the ruler, but he must not forget to cherish and manifest the love of Him who died for the flock, and rose again to fold in His everlasting embrace His blood-bought sheep and lambs.

"He that showeth mercy, with cheerfulness." This is a fine gift, and one much to be coveted by all who visit the poor and the afflicted. We are not only to show mercy, but to show it with such a cheerful spirit, as to manifest that, if it be a consolation to them, it is a pleasure to us. The value of any service of love rendered to the children of sorrow, mainly depends on the spirit in which it is done. It should be our watchful study to spare the feelings of the poor in our acts of benevolence, to soothe the sorrows of the sick, to shed a bright radiance in the chamber of suffering or death, and always to leave behind us the sweet fragrance of the name of Jesus.

REFLECTIONS ON THE MEMBERSHIP OF THE "ONE BODY."

Before passing on to verse 9, may I ask, When, and by what means, we actually become members of the body of Christ? This vital and important truth which has been frequently referred to in the foregoing papers, still lingers in my thoughts, and I should like to master it more fully. Most surely, O my soul, it is well for thee to linger over it, to meditate on that which is not only of present, but of eternal, importance. It is living union with Christ — the expression of thy closest relationship to Him, and to all Christians. Let us begin at the beginning.

The evangelist is first in the field; pastors and teachers follow. His gift is the expression of divine love to the lost. He is to arrest, to awaken, to move souls powerfully by the word preached. He thinks of their state as lost sinners; of their misery, of their danger and distance from God, and his love rises to a burning passion. Their salvation is his one object as a workman. He pleads, he appeals, he warns, he entreats, as if all depended on the words that burn in his heart and on his lips; yet in faith he looks to God alone for blessing. There is a perfect understanding between his heart and the Lord. He walks with Him. The passionless preacher may find fault with his more zealous brother, and suggest that there is too much of the human element, and fear that it will end in the mere excitement of nature. But though this may look wise and prudent, it lacks the true element of success — the love that sends words that burn into the heart of the sinner.

The truth, through grace, is believed. The love of Christ has prevailed; the value of the blood is seen, the sinner bows at Jesus' feet in the meltings of godly sorrow for sin, yet confides in the thrice holy One. "Jesus loved me as I am; and died for me just as I am," is now his confession. This is faith. The blessed work is done; God is glorified as in nothing else here below; and angels sweep their harps with an ecstasy peculiar to the joys of salvation. "There is joy in the presence of the angels of God over one sinner that repenteth. . . . Which things the angels desire to look into." Luke 15: 10; 1 Peter 1: 12.

Individual blessings are the first that follow faith; corporate blessings come afterwards. A man becomes a child of God by faith; he is justified by faith. "Therefore being justified by faith, we have peace with God through our Lord Jesus Christ, by whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God." (Rom. 5: 1, 2.) These may be called the great individual blessings of faith; wherever there is faith in Christ, these must follow. They are the four, grand, immediate consequences of faith — being justified, having peace, standing in grace, waiting for glory. But these are not all. In Ephesians 1 the long list of individual blessings as the children's portion, is given before the church is referred to. The believer's first position is to be brought to the Father in all the acceptancy of Christ; his second, is to be united to the glorified Man in heaven, and share the blessings and the responsibilities of the membership of the "One body."

When the truth of God is thus believed, and the soul resting on the finished work of Christ, the believer is sealed with the Holy Spirit, and thus made a member of the body of Christ. He is brought into union with Christ in heaven, and with all believers throughout the world, in virtue of the indwelling of the Holy Ghost, as a divine Person, making all one. He who dwells in Christ, dwells in us and thereby makes us "One spirit with the Lord;" and one with all that are the Lord's. "He that is joined unto the Lord is one spirit." They are joined together by the one Spirit. Many speak and pray about the Holy Spirit as if He were only an "influence." This is very common, but very suggestive. Wherever this state of mind exists, there can be no proper thoughts of the church as the body of Christ, and very confused thoughts of Christianity, for He is the formative and sustaining power of the body, and dwells in the Christian. The existence and personality of the Holy Ghost, we know, is not denied: but the all-important truth of His presence in the church as a divine Person, and as the bond of its unity, is not apprehended. This is the serious mistake, if not error, of nearly all Christendom, and the source of its darkness and confusion. The present period may be called the dispensation of the Spirit, and to speak about Him as an "influence" in place of a divine Person, is to misunderstand His mission and His work. "He shall glorify me," says the blessed Lord, "for he shall receive of mine, and shall show it unto you." John 16: 14.

But know thou, O my soul, and know in all the verities of faith, that the Holy Ghost does two things — first, He works in the saints of God individually: second, He works in the assembly. Whether it be our individual or our corporate blessing, both are made good to us by the presence of the Holy Ghost. As individuals, He gives us to taste the sweetness of joy and peace in believing, of happy liberty and power in service; and also, of living union with the exalted Head, and with all who love the Lord Jesus in sincerity and in truth. He never took a body like the Lord Jesus, therefore the world knows Him not; He being therefore equally in all the assemblies of God throughout the world, necessarily unites them all into one body. In this way, thou wilt see, that all who believe on the Lord Jesus, of every clime and every colour, are baptised by the Holy Spirit, and made to belong to the "one body."

It need scarcely be added, that the truth of the Holy Ghost's presence in the assembly is of much deeper importance than the presence of gifts — of talented servants. Their presence or absence touches not the great truth that the Holy Ghost is there, and that He is still sovereign, and acting as He will to the glory of the Lord Jesus. Surely this should lead us to have greater faith in Him as a divine Person, and less in the presence of gifts great or small. "For where two or three are gathered together in my name, there am I in the midst of them." Matthew 18: 20.

We will now very briefly glance at the remainder of our most instructive chapter.

Romans 12: 9. "Let love be without dissimulation. Abhor that which is evil; cleave to that which is good." The apostle now enters a wider field, and looks at the Christian's path more generally. Hitherto we have been meditating on the position of the Christian as a member of the body of Christ, and the ministries of love which flow from that blessed relationship; but the apostle does not stop here; Christianity must have a broader range; and now his exhortations bear not so much on the church collectively, as on the Christian individually. This we may call practical Christianity. In all places, under all circumstances, and in every sphere of life, he is exhorted to the discharge of all christian duties, and that not merely in outward form, but according to the spirit and truth of the divine precept.

"Let love be without dissimulation." This is the first of the apostle's general admonitions, and may be considered the foundation and summary of all the others. He who shines in this grace will abound in every good work. But here, on the threshold of this fresh line of truth, thou mayest well pause for a little, O my soul, and meditate on a love that is free from all dissimulation and guile. Wondrous sight in a world of hollow pretence! But where is it to be found in practical exercise, thou wilt inquire? God only is its source; "for love is of God." It is Himself; God is love; not merely loving, but love. And should not His children be the expression of His nature — of His moral character? "Every one that loveth is born of God, and knoweth God. He that loveth not knoweth not God; for God is love." And faith goes on to say, "We have known and believed the love that God hath to us. God is love; and he that dwelleth in love dwelleth in God and God in him." Here, mark well, my soul, the true character of communion, and the power of walking in love. "He that dwelleth in love dwelleth in God; and God in him." This is christian communion, but who could explain it? Still, the Christian should be a genuine expression of the real spirit and character of that love in which he dwells. He is formed, sustained and perfected in love. 1 John 4: 7-19.

In this portion of the word, we have divine love manifested in the conversion of the sinner, the communion of the saint, and in his complete conformity to Christ for ever. Love meets him as a lost sinner, makes him like Christ, fits him for communion with God while here, and perfects him for the coming day of judgment, so that he his nothing to fear. He sees his way clear into the glory beyond the tribunal of Christ, where love alone remains, for heaven is its home.

Surely then, thou wilt say, the exhortation of the apostle is a most reasonable one. "Let love be without dissimulation." What else could a Christian be but pure-hearted in his love? He dwells at the fountain of eternal love, feeds upon it, delights in it, and ought to be its full and fair reflection. What could excuse him for allowing a feigned, dissembling love to take the place and usurp the name of christian affection? A love so high in its source, so divine in its nature, so pure in its character, should be guarded by us with all holy jealousy. It is surely of the very deepest moment, that every Christian should be true before God, in the expression and the assertion of his love towards others, whether within or outside the church. To mislead, or gain an advantage over others, by a fair but false profession of love, has a character of iniquity peculiarly its own. The corruption of that which is so pure in its source, is an evil which we should constantly and diligently watch against.

But was there need for such an exhortation in the apostle's day, and is there need in ours? Alas, alas, what is it that Christians so fail in as the truthful expression in words of the inmost state of the heart? So few speak or write exactly what they are. Only one could say in answer to the question, "Who art thou? . . . . Even the same that I said unto you from the beginning." He could appeal to His words and say, "I am what I speak." There never was in His words the appearance of what He was not; He was absolutely, and in every particular, what He said. (John 8: 25.) But of none, save the blessed Jesus, could this be said. So deceitful is the human heart, and so false is the world, that nothing but the Holy Spirit, revealing Christ to our souls through the word, and enabling us to walk in the light as God is in the light, keeps us even as believers from departing from the truth, from slipping into misrepresentation, from saying what we are not, and what we mean not.*

*See "Introductory Lectures to the Gospels," p. 517, by W. K.

Know then, O my soul, and fail not to remember, that the apostle declares that only to be genuine love which is sincere and free from all guile. Nothing is more common in society generally than the manifestation of love where even an opposite disposition exists. But the Christian is to be far, far above all such, hollow pretensions. Jesus is the truth, and so should His disciples also be. Self-judgment is especially called for here. Naturally we are unreal. But everyone can best judge for himself whether he entertains any feeling in his heart contrary to the outward manifestation of affection. It is quite true that habit may mislead without any intention to deceive: such as the common amenities of life, the inscriptions, the contents and the signatures of our letters. Still, we must have respect to truth in the heart even when so much form prevails. It is only in the light that we are free from selfishness and dissimulation. May the Lord ever keep us there for His own name's sake!

"Abhor that which is evil; cleave to that which is good." There is an intimate connection between the first and the last two members of this verse — unfeigned love, hating evil, cleaving to good. Where love is real, there must be the abhorrence of evil specially if that evil touches the object of our affections — and the most persevering devotion to the injured one. To reach the full meaning of this verse, we must rise to Christ. He is before the mind of the Spirit, and of faith. In the Old Testament (Isa. 1: 16, 17) we read, "Cease to do evil: learn to do well." The language in the New is much stronger; Christ is in question. The words to abhor and to cleave to, express the highest degree of hatred on the one hand, and the most devoted attachment on the other.

Every doctrine or movement, in what is called the religious world, which tends to set aside the claims, or in any way to obscure the glory of Christ, is to be avoided by us as an evil that we abhor. So says the word of God; but what says the religious world? Any person daring so to speak, would be denounced as uncharitable, narrow, and bigoted. Scarcely any term of reproach would be strong enough to express their abhorrence of his views. The one sanctions and encourages what the other abhors, and both are Christians. Which is right? Who is to judge? The word of God. Let the reader examine and decide in the light of that word alone.

The plausible sentiment that proposes to sink all outward differences amongst Christians, to love as brethren, and to work together for the advancement of the gospel, is latitudinarian in its character, and really means a spirit of indifference towards unsound doctrine, and false views of the Person of Christ. Nothing can be worse in principle; but we are told that the end justifies the means. So have the Catholics said for more than a thousand years. "Good, in the eyes of the Papacy, meant what was good for the church: Evil, whatever was bad for the church." The difference between modern Laodiceanism and ancient Catholicism is small in principle. Neither has Christ as its one, grand, exclusive object.

May the Lord give us grace to make Himself our standard and centre, and neither the church nor the gospel, blessed as they are, and dear to our hearts, in their own subordinate place to Him.

Romans 12: 10. "Be kindly affectioned one to another with brotherly love, in honour preferring one another." The love spoken of in the previous verse is probably love to all men; here brotherly love is particularly specified. The teaching of the Spirit in this verse seems to be, that Christians should cherish for each other, as brethren in Christ, a love as sincere and tender as if they were the nearest relatives. And this love is to be manifested, not merely in repaying the attentions of others, but in anticipating them in acts of respect and kindness. All Christians are brethren, but as they belong to different families in this life, and called by different names, there is nothing to distinguish them but brotherly love. If this fails, what is left? Our Father is in heaven. He who loves the Father, loves the brethren also." Whosoever believeth that Jesus is the Christ is born of God; and every one that loveth him that begat, loveth him also that is begotten of him." 1 John 5: 1.

But here, on a point of such practical importance, and one so difficult to practise, it may be well for thee, my soul, to pause, and inquire what the difference is between brotherly love