If in the tenth chapter separation from the idol's temple, and from eating of the tables of demons, are pointed out as necessitated on account of the divine character of fellowship in the membership of the one body which the Lord's table sets forth, we have also in the eleventh chapter the individual exercises, condition of soul, and discipline which suit the partaking of the Lord's Supper. It is the former line of instruction that has been so lost sight of, though the latter is always of all-importance. Many pious souls no doubt know what it is as individuals. to eat bread and drink wine in remembrance of the Lord, and to enjoy perhaps the supper of the Lord, who have little idea of the comprehensive import and fellowship character set forth by the cup and the loaf. In this they come short of the Lord's mind. Self likes individuality, even in a pious path, for it suits self-love and gratifies nature. But while the Lord holds each saint individually accountable, and has set each in personal dependence on, and responsibility to, Himself, yet He has established a fellowship of saints divine in its character, for which He has wrought in us by the Holy Ghost, and for which also we are accountable to Him. While individually the objects of His love and care, we are also "members of His body, of His flesh, and of His bones," and "members one of another." Our present profit and blessing are surely in carrying out the Lord's mind in all things. We must not close our eyes to the spurious imitations. and corruptions of the truth which surround us. May the Lord keep us faithful to Himself!

The practical question for each of our souls is, Do I recognize, according to Scripture, the Lord's table? and am I, when there, entering into the Lord's mind about it? Characterized as His table is by the communion of

the blood of Christ, and the communion of the body of Christ, how necessarily it excludes all who do not believe in Him to the saving of the soul! How distinctly also the divine character of fellowship in the membership of "one body," of which Christ is Head, separates us from every other fellowship, and leaves no room for any official administration of it! Failure there has been and may be; but when the soul has the sense of being at the Lord's table, how can anything dishonouring to Him be excused or tolerated? And when the divine membership of the body of Christ is realized, how could any other membership be allowed? Impossible. And this communion is holy and real. "The bread" (not that is administered, but) "which we break, is it not the communion of the body of Christ?" When we are intelligently sitting at the Lord's table, breaking and eating the same loaf, and drinking of the same cup, we enjoy communion of saints in no less a circle than the membership of one body of which Christ is Head, so that every saint in Christ Jesus is an object of our hearts affections, and interests. This is not sectarianism; it is exactly the reverse, because it embraces all saints. The ground is not narrower than the membership of the one body," nor can it in faithfulness to Christ be wider. Oh for constant and unfeigned subjection to the Lord's will!

THE EPISTLE TO THE CHURCH

味

AT PHILIPPI.

N considering any book of Scripture, it is most

helpful to have a knowledge of some particular

line of truth of which it treats. For instance, Ephesians sets forth most blessedly the Church of God, the body of Christ; Colossians, the glories of the Head of the body, and the mischievous results of not holding the Head. In Galatians, the apostle contends most uncompromisingly for the finished work of Christ—glorying in the cross, as separating us from the world, putting an end to all fleshly pretensions, and refusing everything supplemental to the work of Christ as subversive of it, and damaging to souls. In Philippians, we have devotedness prominently set forth. There is much more, no doubt, in all these epistles; but in these remarks we refer to prominent points.

In turning to Philippians, some may be ready to ask, What are we to understand by devotedness? To which we reply, Did not our Lord refer to this subject when He said, "If any man will come after me, let him deny himself, and take up his cross daily, and follow me"? Devotedness is heartily yielding ourselves to the claims of Christ, and therefore refusing the claims of self, and of the world. In a word, devotedness is following Christ, walking as He walked.

You will observe that this epistle is addressed to those who are in Christ-"To all the saints in Christ Jesus which are at Philippi," as we read in the first verse. This is surely where God began with us-"When we were dead in sins, hath quickened us together with Christ, and hath raised us up together, and made us sit together in heavenly places in Christ Jesus." This is the beginning of our history as saints, and is the startingpoint of true devotedness. A person cannot be said to be intelligently on the ground of devotedness, till he enters, by faith, upon this new position, which God has given him as a new creation in Christ Jesus.

This is again alluded to in the third chapter, where four characteristics of true Christians are grouped together. I. With such there is no question of mending, or improving man in the flesh. The death of Christ forbids the thought. On the contrary, we have judged "the flesh, with its affections and lusts," to be so irremediably bad, that we have accepted its crucifixion under the judgment of God, with Christ, and set it aside as unfit for God or His service-"We are the circumcision." 2. We so know God in Christ as the Giver of His Son, and the source of all our blessings, that our hearts adoringly go out to Him in praise-"We worship God in the Spirit." 3. We so know Him who has loved us, and glorified God in our redemption, as to delight in the infinite glory of His person, and His highest exaltation-"We rejoice in Christ Jesus." 4. Seeing God's estimate of our old man in the cross, we refuse the claims of the flesh, its resources and pretensions, as unworthy of our trust; and that not only as regards flesh in ourselves, but as in any one else-"We have no confidence in the flesh." It is plain, then, that the starting

point of all true devotedness is the apprehension of our new standing, position, and relationships as "in Christ Jesus."

The energy of devotedness is connected with rejoicing in the Lord. Apart from Him we are perfect weakness. "Without me," said Jesus to His disciples, "ye can do nothing." Taken up with Him, we are attracted to Him, find Him to be our strength, and are drawn on in His ways. Again and again, in this brief epistle, is this rejoicing alluded to, like another witness, reminding us that "the joy of the Lord is our strength." The heart being set free from self and sin, finds in Him an unchanging source of joy and strength. In this epistle there is no question of guilt or sins taken up; but the soul is taken up with the Lord, and stayed upon Him. Peace, communion, and devotedness is the divine order. It is when the heart is enjoying the sweetness and perfectness of divine love, disentangled from self and circumstances, standing in liberty in Christ, that we are free to follow Him with girded loins, holding forth the word of life. And it is because He changeth not, is above all circumstances, the same yesterday, and to-day, and for ever, that it is our happy privilege to "rejoice in the Lord alway."

The spring of true devotedness is the knowledge of the moral excellencies, perfections, and worth of Christ Himself. The apostle Paul could say, "What things were gain to me, those I counted loss for Christ. Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do