must always be sparsely scattered. The body needs not many hands and feet, many eyes and ears: all cannot be apostles, prophets, teachers, healers, speakers in tongues. But as neither the body of man nor human society could exist without the mass of undistinguished members, so is it in the Church of God. Every unit therein lives his own separate life, and fulfils his own proper work. Let us believe this; and neither be idle on the one hand, nor discontented on the other. We may We may covet earnestly the best gifts," as being the most profitable. But if, instead of the ten pounds, our measure of the gift of Christ is the one, let us not hide it in a napkin. They also serve who only stand and wait."

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This gift, then, which is in us by the putting on of Apostles' hands we have to "stir up." The word thus rendered is a very pregnant one. It signifies the continual tending and renewal of a fire. It reminds us of that fire from heaven which fell upon the altar of burntoffering, in which all sacrifices were to be consumed, and which was never to be suffered to go out. And this is clearly typical of the coming down of the Holy Ghost on the day of Pentecost, which, as the "baptism with the Holy Ghost and with fire," is extended to each member of the body by the laying on of Apostles' hands. It is of the fire thus kindled within us that the word is, negatively, "quench not the Spirit";† positively, "stir up the gift that is in thee." Not only are we to abstain from anything which can extinguish the flame, but we are continually to watch and tend it, to supply the free air, and heap on the fuel. And what is the free air without which this fire cannot burn? It is the breath of the Spirit in

regeneration, of which it is said "The wind bloweth where it listeth, even so is every one that is born of the Spirit." It is the heavenly atmosphere of pure thought and truthful word and righteous deed: it answers to those fruits of the Spirit among which alone His gifts can flourish. Without this oxygen (so to speak) the fire of the Holy Ghost cannot burn: it flickers and dies out in the foul air of sinfulness. And what is the fuel of this flame? It is the flesh, and all its affections and lusts; concerning which we pray, "Send down Thy Holy Spirit upon us, and let them be destroyed in us, as by a consuming fire." Every evil thought or passion. overcome gives new brightness to its light, fresh intensity to its heat. And what is the sacrifice which we are to offer in this undying flame, kindled on the altar of our hearts? It is the sacrifice of ourselves, of our whole spirit and soul and body, of will and affections, of knowledge and substance, all going up to God in holy offering, to be used for His service.

It is by thus supplying the air and feeding the flame that we shall best stir up the gift that is in us; and shall be able to receive that commendation of the Apostle-" so that ye come behind in no gift, waiting for the coming of our Lord Jesus Christ."*

* 1 Cor. i. 7.

TWELFTH SUNDAY AFTER PENTECOST.

The Phariser, the Publican, and the Apostle.

I Cor. xv. I-II. Luke xviii. 9-14.

If any of us are Pharisees, let the Gospel of this day warn us; and if any of us are publicans, let us be encouraged by it.

But the pattern given us to-day for our imitation is not the Jewish publican any more than the Jewish Pharisee, but the Christian Apostle who speaks in the Epistle. "I am not meet to be called an Apostle, because I persecuted the Church of God: -so he begins. But he goes on in another strain. "For by the grace of God I am what I am and His grace which was bestowed upon me was not in vain, but I laboured more abundantly than they all." If the first voice was like the publican's, this seems an echo of the Pharisee's. But the last clause gives a new colour to the whole-"Yet not I, but the grace of God which was with me."

In these few words is contained the whole Christian standing. First of all-" not I." If we look into ourselves, how ashamed we are of the spectacle which meets us there. What littleness, what vanity, what selfishness we find: how mingled the thoughts, how double the motives! We can but confess, "In me, that is, in my flesh, dwelleth no good thing." To Him who sitteth upon the throne, and to the Lamb, "Thou art worthy:" but of ourselves-" we are

we say,

not meet to be called what we are." Had we nothing better to rest on, we could but stand afar off, and smite upon our breast, and say, "God, be merciful to me a sinner." But it is our calling not to stand afar off, but to draw near: not to go down to our house when we have cried, "have mercy," but, receiving the mercy for which we cry, to dwell in the House of the Lord all the days of our life, to behold the fair beauty of the Lord, and to enquire in His Temple. And this, because of that farther word "the grace of God which is with me." Perhaps while we are reproaching ourselves and lamenting our vileness, others are saying, "How good and kind is such an one, how helpful, how forgetful of self!" perhaps the unfading crown is preparing, and the commendation, "Well done, good and faithful servant." If it be so, the explanation is-"by the grace of God I am what I am." The "I" in which there dwelleth no good thing is "my flesh :" and in the flesh it is impossible to please God. But we are not in the flesh, but in the spirit, if the Spirit of God dwell in us: and in the spirit we can serve God, and bring forth fruit to His delight and glory.

And so it is that we do not stand afar off, but draw near. Our holy Service of Eucharist embodies the whole truth. At first, "beholding His Divine glory, we abhor ourselves, and repent in dust and ashes." But the word of Absolution sprinkles our hearts from an evil conscience, and the washing of water by the Word cleanses our whole being, and we draw nearer and nearer, and lift up our voice in thanksgiving and intercession, and joyfully anticipate the time when with unveiled face we shall behold the glory, and be partakers of it. Even the "Holy things for holy persons" does not strike us

back; for we can respond, "There is One holy

in Whom are we." And so, unblameable and unreprovable, we press on to eat the sacred Body and drink the precious Blood of God's own Son made flesh for us.

Give

The Lord's Parable was spoken to those “who trusted in themselves that they were righteous, and despised others." This standing parable of the Eucharist is spoken to those who do not trust in Christ to make them righteous, and who despise themselves. That abased the Pharisee: this exalts the publican. Come forward, it says, all ye timid, fearing, distrustful souls. yourselves to Him Who hath made you His own. into your standing, and take of the Bread of Life. at such thrilling utterance the Christ in us shall awake and wax strong, till it become not the hope of glory only, but its fruition; till it shatter the earthen vessels that contain it, and shine out in celestial light.

Arise

Surely

Sacraments.

I.

Acts ii. 1-4.

MUCH has passed before us during the last four Sundays concerning operations of God in His people connected with material symbols and outward actions. We have read of resurrection with Christ in Baptism, of feeding on Him in the Supper which He instituted, of a gift that