R11<l ideal a~ our own, A.nd seek to give them reality by self-dedication, and the strenuous 1nirnuit of holiness, the.L our consecrA.tion becomes tr•1ly effoctuA.l. God's consecration of us becomes, so to speak, the ground of our own consecration of ourselves, and of constant striving after that perfection which is implied in the ideal he sets before u~. Hence all those manifold Scripture images which imply sanctification as a process, and a work of God's gre.ce constantly going on within us. II. ADVANTAGES OF CONSECRATION. We come back to the old point that consecration, regarded as a duty, is a personal act whereby, out of a sense of God's mercies, and specially his grace in redemption, a believer solemnly dedicates himself and all that he has to the service and glory of God. Such consecration, with the surrender of the ohedient will, is already, as seen in the previous homily, implicit in every exercise of saving faith. Great moral advantages, however, accrue from making one's consecra t.inu to Christ a distinct solemn act, again and again to be repeated, each time, we shall hope, with more perfect self-surrender; and the remembrance of which is to go along with us in the discharge of every duty. This corresponds pretty nearly to the meaning of the Israeli tisb coveuan t. Consecration is the basis of acceptable service. (1) Consecration of self precedes all other consecrations ; as of time, substance, talents, service, etc. It is only where self is consecrnted, that the consecration of a.nything else is acceptable. What St. Paul says of charity, that without it all special gifts a.nd a.cts, even feeding the poor, or giving his hody to he burned, a.re valueless, we may say with equal truth of self-dedication. 1t i~ self God wants-the love, reverence, devotion, service of self; not a mere share of seirs possessions. On the other hand (2), the consecration of self indudes a.ll other consecrations. If we are God's, then all is God's that is ours. Our time is God's ; so is our moucy, our talents, our influence, everything we have. Let Christians ask, whether, in this view of the matter, consecration is in their case being carried out into all its l°"itima.te results. Not tha.t God desires "a. gift;" but he desires "fruit that may abound to our account" (Phil. iv. 17). Consecration secures nobler service; it is likewise a source of immense strength in the active pursuit of holiness. In any course of conduct, we know the value of a definite purpose and aim. Most of all is it important to have a.s the clear, definite motto of our lives-" To me to live is Christ." We know then exactly what we a.re living for. Consecration invests a. man's whole being with a sanctity from which evil shrinks back repelled. The same sanctity spreads itself over all he has and does. He feels that he must be holy " in all manner of conversation." Even on the bells of his horses he seee something written, "holiness to the Lord." He has "holy garments;" and his great business is to watch and keep his garments, lest he walk naked, and they see his shame (Rev. xvi 15). His body is the temple of the Holy Ghost; and he dare not desecrate with worldly pollutions the pb.ce where God dwells. He has definitely separated himself from evil; a.nd he must not return to it. Consecration resolves questions of casuutry. How often do we find good people, or people who wish to be good, puzzling a.nd perplexing themselves with questions of this kind-Dare I read this book? Should I go to this party? May I engage in this amusement? Can I take this profit? Unless we greatly mistake, most of these difficulties would disappear with more perfect consecration. A truly consecrated man carries in his breast a principle which easily guides him through all such cases, and makes many things right and pure to him which othern would stumble ~t, while it leads him to d.iscountena.nce and condemn much that they would pass unnoticed. Finally, consecration is absolutely essential, to success in prayer. The heart that has not said-" All for Christ," is in no fit state to approach God's throne to supplicate blessinus for Christ's sake. There must be iniquity hidden away in that heart some- where -~ and " if I reaard iniquity in my he.art, the Lord will not hear me" (Ps. Ixvi. 18). But the consec':-ated man, as a true priest of God, bas free access to the holiest of all. He asks what he will, a.nd it is given him. Prayer, indeed, is no prayer, unless it is the outcome of a heart which is the seat of deep consecration, and where the Lord is lwliitually sanctified. Only to such prayer are ~he prom~s yea and amen. From all thio, it is manifest that consecration pertal.Illl to the deepest essence of reli~1on. Yet many feel as if sometimes they could almost close with Chri~t, were it 11ot Jor thlo very matter of coll5ecra.tion. '!'heir hearts_ are still clinging to somethir g CH. XXIV. 9-11.] THE BOOK OF EXODUS. 233
which God ~eq_ui~es t_he!D to forego; and clinging to thi~, t~ey right!)'. judge that they cannot be Christ s d1so1ples. Let them reflect that for th18 BOmethmg they sacrifice eternal life.-J. O.
Vers. 1, 2, 9-11.-The Covenant made. I. THE VISION OF Goo (1, 2, 9, 11).-1. It is for the called o.lone. God manifests himself only to the repentant and the believin". 2. 'l'hese nre commanded to approach. '!'his is our \\arrant for confident bol<lnc~s :r access: he hns called us. 3. The vision is bestowed UJ>0n those from whose midijt the mediator has gone into God's imme<liate presence anJ. who wait his return (ver. 2). 4. It is given as they go upwards into the mount where the Lord's will is declared (9). 'l'he heart which seeks after holiness admits the light in which God will by-and-by be manifested. 5. The vision is sure : " they saw the (Jod of Israel." 6. For the called the vision of God is not destruction, but safety and joy. We meet the unveiling, not only of infinite holiness, hut also of infinite love. 'J'he vision of the Divine glory was a wonder and delight; and the place of vision l.ecame a place of feasting. II. THE RATIFYING OF THE covENANT.-1. It was .nade with a wiiling people: "all t.he words which the Lord hath said will we do." 2. It was made with a people who were in possession of God's testimonies: he "told them all the words of the law," he "wrote all the words of the Lord." God's light must reveal sin and need before it may manifest his salvation. 3. God and his peoplt, a.re bound together by the blood of accepted sacrifice. The blood of sprinkling is peace and power to the saved.-U.