n do if we are true to
the principle of our new birth, and suffer it _radically and
permanently to transform_ us and our point of view (for nothing less
than this is carried by St. Paul's expression rendered 'transform').
Negatively, this means that we must maintain our separateness from the
worldly world, to which we died at our baptism--the world of human
society as it devotes itself to its business and its pleasures, {102}
leaving God out of account[5]. For if the worldly world is suffered to
_fashion us in accordance with its shallow and transitory show_ (this
is the idea conveyed by the word rendered 'fashion'), we shall be
blinded to what our regeneration ought to have made plain to us.

[1] For the use of 'by,' cf. xv. 30; 1 Cor. i. 10 ('through' is the
same word); 2 Cor. x. 1.

[2] See further, _Ephes._ pp. 172 ff.

[3] It is more likely, however, that the phrases 'rational worship' and
'bloodless sacrifice' had an earlier Jewish origin. They occur in _The
Testament of the XII Patriarchs_, which is apparently a Jewish document
christianized. There the _angels_ are said (_Levi._ 3) to 'offer to
the Lord a rational odour of sweet savour and a bloodless offering.'
Philo also, as Mr. Conybeare points out to me, in several passages
describes the true sacrifices as 'bloodless': and by bloodless
sacrifices he means either the meal offerings as opposed to the animal
sacrifices (_De Anim. Sacrif._ ed. Mangey ii. 250), or truly spiritual
acts as opposed to merely outward (_De Ebreitate_, i. p. 370, cf. ii.
254). These two ideas run easily into one another, and the earliest
uses of the expression 'bloodless sacrifice' for the eucharist have a
similar ambiguity.

[4] See further, p. 179. I may be allowed to express the earnest
desire that we might have liberty in our Church to read _both_ of the
Post-Communion Prayers, which seem supplementary rather than
alternative to one another.

[5] See _Ephes._ p. 92.

{103}

DIVISION V. Sec. 2. CHAPTER XII. 3-21.

_The community spirit._

And when St. Paul, justifying himself here, as before and later on, by
the special divine favour which has made him the apostle of the
Gentiles[1], proceeds to develop his exhortation, it appears that with
him, as with St. James[2], the form in which 'divine service' shows
itself must be love of the brethren. To be called into the body of
Christ--the society which is bound into one by His life and spirit--is
to be call