It should be a main consideration then with us at all times, whether and how far this fundamental principle of love to God has taken root in our hearts. Do we really love God? Do we look to the Lord Jesus Christ as a Saviour, a Teacher, a Guide, an example, a consolation? Do we believe in him, fear him, love him, trust to him, honour him, call upon him, imitate him, as we ought to do? And do we remember always, that the love of our neighbour does not more completely comprehend every commandment of the second table, than ought this love of the Lord Jesus Christ to comprehend the love of our neighbour; that the two are linked together and cannot possibly exist asunder; that he who loves God must love his brother also; that he who loves not his brother cannot possibly love his God?

And

The Epistle for the day gives us an opportunity of ascertaining the truth of this doctrine and our duty thereupon, with clearness and accuracy. First, it lays down the principle on. which the Christian must do his duty to his neighbour. the principle it lays down is love. "Owe no man any thing,” it says, "but to love one another. He that loveth another hath fulfilled the law. For this, Thou shalt not commit adultery; Thou shalt not steal; Thou shalt not bear false witness; Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself." "Love worketh no ill to his neighbour; therefore love is the fulfilling of the law." Love then is the principle, on which the Christian must do his duty to his neighbour; the principle that will enable him to do it; the principle that can alone make the service acceptable. why will it appear most judicious as well as essential to have made love the ground of duty? Because as a principle of action, it possesses great power and mighty energies, and, wherever it exists, carries every thing away with it captive.

And

Look at self-love, for instance, in its least objectionable form, the form of a natural impulse, which moves a man to make provision for his own necessities, before he makes provision for the necessities of others. How diligently does he set to work; and how cunningly, carefully, assiduously, does he fulfil and perfect his work! But Christianity sets up a rival to self, and bids us do as much for a neighbour. And if we only did as much, how much should we do! If we only felt as strongly, how strongly should we feel! How great would be our love of our neighbour, if we loved our neighbour as ourselves!

How very good should we be to our neighbour, if we used him as we would have him use us! We should even "love our

enemies; do good to them that hate us; and bless them that despitefully use us and persecute us'." And again, look at love, as a principle of action in a relative point of view. See how it works in a father, a child, a friend. Look at the affection subsisting between husbands and wives, brothers and sisters, and all near relatives, and the thousand little kindnesses springing therefrom; the many tender anxieties; the unceasing labours of love; the disinterested endeavours to serve one another; the various sacrifices made; the endless benefits conferred; all proceeding from the love which each has for the other. But Christianity bids the parent, the husband, the wife, the brother, the child, go forth into the wide world and do likewise. It bids them extend the hand of fellowship, the bond of brotherhood, the office of benevolence, to all that live. It bids them expand their love, and give it breadth and length, as well as depth and height. It takes them beyond the family circle, and introduces them to the family of Christ, even to that body of which all believers are members, and all own Christ as the Head; yea, and to the whole family of man.

But there is one point of view in particular, in which we must contemplate the love of a Christian, and by which perchance we shall be constrained, if as yet we have it not, to desire it more earnestly, and that is, the obligation under which we stand to love one another. None of us can be so ignorant as not to know, that it is Christ's command that we love one another; and hence love becomes a debt, a debt to our fellowcreatures, and a debt to God. We feel the obligation of a worldly debt; and when it is paid, the obligation ceases. But our debt of love, as Christians, is binding for ever. We must for

ever pay it, and we must for ever owe it. It is a daily due as long as we live; but it is a due not burdensome, because the payment is pleasant. And if through our sin and infirmity, we fail in the payment, Christ, besought earnestly in prayer, will enable us to pay the debt better in future. Indeed he does this more or less under any circumstances, unless a man turns and will not follow God. In that case there is no satisfaction, no suretiship, and the debtor pays the penalty both with soul and body in hell.

And what, finally, is our duty in connection with this doc

trine, and the present season? Is it not that we examine ourselves, whether we are fulfilling the law of love, working no ill to our neighbour, and doing him all good, or the contrary? And will not the state of our life herein clearly prove the state of our heart? And as we are affected toward man, must we not be so affected toward God? And may not change be needful? Yes, I fear, in most cases. Let the present season then, the season of Christ's advent in the flesh, be the season of his advent in our hearts. "Let us put off the works of darkness, and put on the armour of light." Let us cast aside our sinful covering, and "put on the Lord Jesus Christ." "The night is far spent, the day is at hand." Trial is passing away; judgment and eternity are approaching. A year is about to close, and a year is about to begin. Let us "awake out of sleep;" seize the present opportunity; rejoice in the privileges still afforded to us; and pray that God's Holy Spirit may clothe us with his armour of light," and give us grace and power to be daily more and more conformed, in love, to him who "loved us and gave himself for us1."

66

4 Whatsoever things were written aforetime were written for our learning, that we, through patience and comfort of the Scriptures, might have hope.

5 Now the God of patience and consolation grant you to be likeminded one toward another, according to Christ Jesus:

6 That ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ.

7 Wherefore receive ye one another, as Christ also received us, to the glory of God.

8 Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers:

9 And that the Gentiles might glorify God for his mercy; as it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy name.

10 And again he saith, Rejoice, ye Gentiles, with his people.

11 And again, Praise the Lord, all ye Gentiles; and laud him, all ye people.

12 And again, Esaias saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles

trust.

13 Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost.

The Scriptures were written for our learning; for the learning of all Christian people; but for the learning more especially

of all who are striving to understand redeeming love, and to approve themselves as a peculiar people, zealous of good works." In the Scriptures, as in a storehouse, are “hid all the treasures of wisdom and knowledge" that the Lord hath laid up for his people. And to the Scriptures, as to a fund of inexhaustible supply, may each faithful or penitent servant of Christ repair for his spiritual equipment, and be replenished with the true riches. The learning that the worldly-minded prize, is the learning which gives them worldly wisdom, knowledge of arts and sciences, knowledge of human nature, ingenuity in a trade, skill in a profession. But Scriptural knowledge is a very different kind of knowledge, and this is seldom sought and rarely valued. It must even be forced upon hardened hearts; for it tells unwelcome truths, and warns of things to come. It threatens the hardened sinner, and would tear the worldling from the world, It reveals a God of justice, and demands conversion and change.

These lessons men might learn from the Scriptures, if they would only read them; but the doctrine the Scriptures teach is unpalatable, and they would rather risk the ruin of their souls, than be told what they cannot bear to hear. To men such as these, then, the Scriptures are a sealed book and unintelligible fable, and we have need to pray, that, ere it be too late, the delusion may pass away, and God be pleased to open their eyes, and dispose them to receive that ingrafted word which is able to save their souls. The Apostle here urges his doctrine under more hopeful circumstances. He addresses men, who, whatever were once their errors, are now believers; and refers them for a solution of certain difficulties, to "the things that were written aforetime.” He tells them what these ancient writings say, with reference to the point under dispute, and proves most distinctly from thence, that Jewish and Gentile converts, forgetting all former differences, must become a united people in Christ; and having been both equally in error, must each make mutual concessions; and, in the spirit of the olden prophecy, "rejoice and glorify God together." And being full of zeal for the truth, he prays fervently, that "the God of patience and consolation" would grant unto all his people to be "likeminded," that is, kindly-affectioned one toward another, "according to Christ Jesus," and "with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ."

The first practical inference to be drawn from this portion

1 Ps. xviii., 49. Deut. xxxii., 43. Ps. cxvii., 1.

of Scripture, is, that Christians should live in peace. Whatever their provocations may be, however just their grounds of offence, however strong their passions, however opposite their interests, however wide apart their religious opinions, they should, as Christians, be peaceable, and as much as is possible, dwell together in unity. And, if on any pretext, or in any cause whatsoever, they are tempted to separate from their brethren, and to take or to give offence, they must immediately begin to suspect themselves, and fear lest the tempter may have gained an advantage of them, and have entangled them in some of his devices. Concord and brotherly affection were expected even of Gentile and Jewish converts, whose minds were not enlightened, as ours are, with a full knowledge of the truth. How much more then does it behove us, who have no such prejudices to overcome, but on the contrary, have high motives to encourage us, and “ one Lord, one faith, one baptism'," to set up as our common centre of union, to agree with our adversaries quickly, and “endeavour to keep the unity of the spirit in the bond of peace2" !

Further, we may learn patience and comfort from this portion of Scripture. The Scriptures were written with this one intent among many, that we, through the patience and comfort derived from their perusal, might have hope. Sickness, accident, misfortune, bereavement, befal us continually. Despondency sometimes assails us. Death is our bitterest enemy. Whither shall we flee from these troubles and expectations of troubles? To what place of consolation, to what asylum of refuge, shall we resort for deliverance? Can the world give us hope? Alas! it is vanity itself. Can the heart sustain its sorrow? No; it is weak as water. The Scriptures, yea, the Scriptures, these are the sure stays in our time of trouble. An atonement here revealed lifts up the drooping heart, revives the fainting spirit, encourages the hope nearly gone. It enlightens ignorance, re-assures despondency, opens a door to repentance, brightens even the darkness of the grave.

And he who made the atonement, how much does he teach and comfort us! and his words pervade the Scriptures. Observe him, the hope of the patriarchs, of the worthies, of the men of God. See him in the prophecies, note him in the types, remark him in the miracles, follow him in the ministry, read him in the Gospel, watch him on the cross; and then say, is he not all you wish, and all you need? Is he not the prophet, priest, and 2 Eph. iv., 3.

1 Eph. iv., 5.