Part VIII. WHAT TO BELIEVE RESPECTING CHRISTIAN DUTIES AND GRACES. WH DUTY TO OUR NEIGHBOR. "All things whatsoeven so to them: for THO is my neighbor?" inquired a certain skeptical lawyer of the world's great Teacher. The answer included the Parable of the Good Samaritan (Luke x, 30-37), by which we are taught that the term neighbor is not simply local or national in its application to man, but includes any body in need of succor, whether black or white, bad or good, poor or rich, alien or kinsman. Have we not all one Father? Hath not one God created us? Why, then, should we deal treacherously with any brother? We may not do it. We are to show kindness, and never fail to be true. In general terms man's duty toward his neighbor could not be more forcibly expressed than in the Savior's golden rule (Matt. vii, 12), and in the apostle's royal law (James ii, 8). The one is explicit as to conduct, and the other emphatic as to spirit. ever ye would that men should do to you, do ye this is the law and the prophets." The little word "do" in its relations becomes a great word, receiving in other portions of Scripture particular directions as to its import. Man is forbidden to kill his neighbor, to bear false witness against him, to steal from him, to quarrel with him, to revile him, to oppress him, or retaliate upon him. He is required to set a good example before him, to respect and honor him, to show mercy toward him, to pity his misfortunes. These duties are sacredly enjoined in words that can not be misunderstood. But good deeds are not sufficient. The royal law is a law of love. "If ye fulfill the royal law according to the Scripture, Thou shalt love thy neighbor as thyself, ye do well." This law forbids hatred and revenge, excludes envy and malice, prohibits anger and wrath, and requires that covetousness and all uncleanness be not even named. It positively inhibits the indulgence of any disposition or temper toward our neighbor that we would not indulge toward ourselves. (Lev. xix, 18, 33, 34.) It goes further. It enjoins the cultivation of such a frame of mind as would constantly prompt us to the most fraternal expressions and ways. Even our enemies are to . be loved, and those that curse us to be blessed. If any hate us we are to do them good, and if they persecute us we are to pray for them. (Matt. v, 44.) Jesus called this law of love the " new commandment," and Paul affirmed that "he that loveth another hath fulfilled the law." (Rom. xiii, 8.) The spirit of forbearance is inculcated, and that of forgiveness authoritatively laid down. Solomon said that the discretion of a man deferreth his anger; and it is his glory to pass over a transgression." (Prov. xix, 11.) Paul said: "Charity suffereth long, and is kind, is not easily provoked, thinketh no evil, . beareth all things." (1 Cor. xiii, 4-7.) He said again: "Be ye kind one to another, tender-hearted, forgiving one another, even as God for Christ's sake hath forgiven you." (Eph. iv, 32.) Peter suggested that a trespassing brother ought to be forgiven perhaps seven times, but Jesus exceeded the limits of the best requirement then known, and established the law-" until seventy times seven." (Matt. xviii, 21, 22.) The idea is, that there is to be no limit to the exercise of the holiest and best traits of feeling in relation to our neighbor. As we bear with our own frailties and forgive our own weaknesses even to the end, so we are to do with our fellow-man. Montaigne says: "We are nearer neighbors to ourselves than whiteness to snow, or weight to stones." Jesus requires that we be as near neighbors to others as we are to ourselves. The keeping of this law would make the world a paradise and mankind an ideal race. LOVE TO GOD. It is man's duty to love God. God is the Creator. To him we are indebted for our being and for all the blessings of life. "Thou shalt love the God who made thee," was one of the primary teachings of the apostles. Moses embodied this duty in the book of the law, and required the children of Israel to give diligent heed "to love the Lord your God, and to walk in all his ways." It would seem to be one of the most natural things the creature heartily to love and adore the Creator. not all. God has redeemed us, and redemption is The awakened heart goes out in gratitude and love for the heavenly (Josh. xxii, 5.) imaginable for But creation is a song of love. gift. Spiritual life is betokened by love. Keble expressed the truth in his beautiful lines: "Would'st thou the life of souls discern? Nor human wisdom nor Divine Love is life's only sign. The spring of the regenerate heart, This love should be perfect. It should embrace the entire affectional nature and all the intellectual powers. The law requires it in these words: "Thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might." (Deut. vi, 5.) No stronger mandate is possible of utterance. It admits of no reservation or substitution. Commendable love of wife, children, or friends will not answer in the place of this, and if they displace this they are a hindrance to our progress heavenward. Love to God must be supreme. Our affections must center upon the Divine character. Our most intelligent and rapturous expressions of love must have God for their object and aim. In the privacy of our closets, and in the publicity of our open worship, our love to God should be manifestly paramount. Love to God is reciprocated in God's love toward us. 'I love them that love me," is the divinely authorized proverb of old (Prov. viii, 17), and Jesus confirmed it in his own words: "He that hath my commandments, and keepeth them, he it is that loveth me; and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him." (John xiv, 21.) The Divine favor is manifested toward those who love God. They are made conscious of that love, they are thrilled by it, and happy in the knowledge of it. Thus Whittier: "God is love,' saith the Evangel; And our world of woe and sin Those who truly love God are under his special providential care. His tender mercies are over all his works, but his eye is particularly watchful over the interests of such as sincerely and ardently love him. So assured of this was the apostle Paul that he uttered his conviction of it in the most positive language, saying: "We know that all things work together for good to them that love God." (Rom. viii, 28.) The highest good is not always temporal. The reaping time of pure souls is not confined to this life. There is another world where they shall gather the most bountiful harvest. Eternity will reveal the workings of the things of this earth for the good of the loving and pure. Love is eternal, and so are its fruits. "Love's holy flame forever burneth ; From heaven it came, to heaven returneth; At times deceived, at times opprest, It here is tried and purified, Then hath in heaven perfect rest; It soweth here with toil and care, But the harvest-time of love is there." Obedience is the test of love. "If ye love me, keep my commandments," is the reasonable requirement of our blessed Lord. To say, "I love God," and then go away and willfully disobey him, is simply by actions, which "speak louder than words," to prove the saying false. Love seeks to avoid giving offense. If we do not desire to be cautious, says Spurgeon, to avoid offending our Lord, we may rest confident that we have no part in him, for true love to Christ will rather die than wound him. FEAR OF GOD. Much has been said of the love of God as a motive to piety. With some, the very thought of turning to God and serving him through fear seems to be particularly unmanly and horrifying. They imagine that it is far more comely for a miserable sinner to straighten up and go about serving the holy God from a newly discovered sense of fondness for him, than to fall down before his terrible majesty from a sense of unworthiness and impurity, and sue for mercy. Perhaps it is, but it is not the way the Bible points out as most pleasing to God and beneficial to man. Fear is as much a human affection as love is. If it be said that there are those who know no fear, so with equal truth it may be affirmed that there are those who know no love. Persons without any sense of fear are as much monstrosities as those who feel no love. There is a fear which is becoming to a creature, and is one of the characteristics of a manly man. The man who does his whole duty is manly in the best sense, and yet the Preacher tells us that the whole duty of man is to fear God and keep his command ments. The true fear of God is not a slavish dread of his wrath, nor a crawling sense of deserved punishment. It is rather such a perception of the Divine character as recognizes in God both the power and will to punish willful and incorrigible offenders, and appropriates in view of this the free grace offered through Christ as a means, not only of escape from wrath, but of restoration to favor, and a qualification for acceptable service. In a word, it is a suitable recognition by the creature of the Creator's authority; a truly rational consideration of the hatefulness of sin, and the beauty of holiness; and an appropriate desire for self-adjustment to the demands of a just law, and the provisions of a gracious gospel. It is our duty to love God, but about the only way of loving him at all is first to fear him. Just as in relation to our fellow-men, we can not love whom we do not respect, so in relation to God we can not love him without sufficient respect for his majesty and holiness to fear him. Well may the sinner tremble before that God who can not and will not look upon sin with any degree of allowance. SUBMISSION. Submission in its simplest sense is the act of yielding to authority. Christian submission implies an entire giving up of our will, understanding, and affections, to God. We acknowledge his sovereignty and right, and acquiesce in his wisdom and righteousness, saying with the poet: "That's best Which God sends. "T was his will; it is mine." Or with Eli respecting the Divine call to Samuel: "It is the Lord: let him do what seemeth him good." (1 Sam. iii, 18.) Such an expression implies a sense of God's love and care. His nature and his name are love, and his tender mercies are over all his works. He loves me; he marks my ways; he regards my welfare, reasons the submissive soul; I am contented to have my way his way, and be fully resigned to his will. Whoso by faith and patience thus keepeth his soul from rebellion, from despondency, from selfish ambitions, knows most of the Christian's peace. Malherbe was right in declaring: "To will what God doth will, that is the only science St. James had learned this truth, and so he said: "God resisteth the proud, but giveth grace unto the humble. Submit yourselves there |