ward, thereby reminding us that if the spirit or deepest part of
our nature is wholly surrendered to God, this fact will express itself in
every part of our nature, and we shall be consecrated wholly. What a
searching requirement this is, and what a solemnity and responsibility it
gives to life! Whether in relation to God, or in relation to man, whether
for worship or work, character or conduct, prayer or practice, we are to
be wholly consecrated, and continually kept for the Master's use--

"That all my powers with all their might,
In Thy sole glory may unite."

2. THE PRE-REQUISITE.

"The God of Peace Himself." The Divine title associated with this prayer
as its definite presupposition and pre-requisite is very significant, as,
indeed, is every title of God. There is always some special point of
direct connection between the way in which God is addressed and the prayer
that follows. In the present instance the prayer for consecration and
preservation is addressed to "The God of Peace Himself."

The Apostle lays special stress upon the fact that it is God "Himself" Who
consecrates and keeps us. As with salvation, so with consecration--it is
and must be Divine. The work is entirely beyond any mere human power, and
while there is a truth in our frequent reference to consecration as
something that we ourselves have to effect, it is far more scriptural,
and, therefore, much more helpful, to endeavour to limit the idea of
consecration to the Divine side, and to think of it as an act of God, to
which the corresponding human act and attitude is that of _dedication_. It
is God Himself Who separates us, marks us off as His own, and designates
us for His use and service. It is God Himself, and no one else, for we are
here brought into personal and blessed association with the Divine power
and grace.

Further, God is described as "The God of Peace," and we naturally ask what
it means, and why peace is thus associated with consecration and
preservation. This title, "The God of Peace," is found very frequently in
the writings of St. Paul, and it deserves careful consideration in each
passage. There is a twofold peace in Scripture, sometimes described as
"peace with God" (Rom. v. 1), at others as "the peace of God" (Phil. iv.
7); and they both have their source in the "God of Peace" (Phil. iv. 9).
Peace is the result of reconciliation with God. Our Lord made peace by the
Blood of His Cross (Col. i. 20), and the acceptance