And for this, brethren, we have the further reason, that to remember His first coming in the flesh, is a help towards remembering His second coming as our Judge. "This same Jesus, which is taken away from you into heaven, shall so come, even as ye have seen Him go into heaven." He will come with the same body, which He took of Adam's race, with the same mind which He shared with ourselves, to execute that final judgment which has been put into His hands. So that Advent is the forerunner of doom. Every return of it should remind us of that last return, when His coming shall no longer wear the humility of a servant's form, or be the mere recollection of an unseen ruler of that time when He cometh in clouds with the voice of the Archangel and with the trump of doom.

Surely each Advent preaches preparation against that last and most fearful summons. For then will the Parable have its fulfilment, "Behold, the bridegroom cometh, go ye out to meet Him." Then will His entrance be attended, not merely by such chance crowds as followed Him into Jerusalem, but by the whole army of His servants who have lived since time began. Then will He be guarded, not merely by a few poor fishermen, as once when He rode "upon an ass, and a colt the foal of an ass," but by angels and archangels and all the hosts of heaven, encircling Him as though with a sea of fire. Then will those, His

ever.

faithful servants, who once waited upon His humble steps, shine among them as the stars for ever and Oh what a glorious and fearful entrance will that be, when the heavens shall pass away before Him with a great noise, and the elements shall melt with fervent heat! For then shall every eye see Him, and they also, which pierced Him, and all kindreds of the earth shall wail because of Him. And must not you or I be there? Must not we keep that last Advent? Then let us prepare betimes for Our Lord's return, lest coming suddenly He find us sleeping.

60

SERMON V.

THE GREAT EXAMPLE.

ROMANS, Xiii. 14.

"Put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof.”

THUS closes the Apostle's exhortation to a life of holiness. This is the summing up of what he desired. It is read to-day,* being Advent Sunday, that we may remember the rule of conduct, which we should follow during the coming year. Let us first look at the Apostle's exhortations: and then, secondly, inquire through what means they are to take effect.

I. What the Apostle recommends is a life of perfection. "Owe no man anything, but to love one another: for he that loveth another hath fulfilled the law." He does not desire merely our escape from punishment, he wishes us to fulfil the law. Its whole contents are gathered together in

* Preached on the first Sunday in Advent.

what may be expected from a Christian.

It is

briefly comprehended in this saying, namely, "thou shalt love thy neighbour as thyself." To seek always to benefit others as naturally as we benefit ourselves, to do to others exactly as we should wish to be done by, to live in perfect peace, affection, openness, sincerity with all men-what can be better or more desirable than this? What can

more contribute to our present peace, as well as to our future happiness? Look at a friendly, kind, simple-hearted man-you may see the calmness of his mind in the tranquillity of his countenance. And then, as connected with this, and as contributing to it, the Apostle calls men to that mastery over their bodily appetites, without which such peace of mind, and such fairness towards others, can never be secured. For a man's good conduct towards his neighbours cannot be reckoned on, unless he possesses such self-denial as to have mastery over himself. Mere good-nature may lead a man to wish well towards others, but self-denial also is needed, before he will put himself out of the way for their sakes. The Christian, therefore, must not "make provision for the flesh, to fulfil the lusts thereof;" i. e. he must not suppose that his body's appetite is the first thing which is to be regarded. On the contrary, his body is to be brought into subjection: it must be the servant of his soul his corrupt appetite must be restrained : he must mortify his members, which are upon the

earth, and follow the guidance of his higher nature. Our very reason tells us that this is the right course. It says that our body should be under subjection to our mind. And this is part of the Apostle's advice. The law of love towards our brethren the law of purity in ourselves. Kindness and forbearance towards others: command over ourselves. And what can be better and happier than such a life? Is it not free from abundant evils, by which a sinful and sensual course is beset? To say nothing of its leading to health and prosperity, has it not the advantage of a good conscience, and of the favour of God? Can anything be more material to us than to feel inwardly the approval of our own minds, and to secure the approbation of that supreme judge, who beholds all our actions? The Apostle's advice, then, is what our own judgment must admit to be wise.

But perhaps a man says, it is good advice, certainly, but hard to follow. But has no one ever followed it? You will say, perhaps, that not the best men whom you meet with follow it completely. This perfect mastery over themselves—this entire thought for others-is what none attain to. But has no one acted up perfectly to this rule? Has there been no example among men of perfect selfcommand and unlimited charity? Yes, surely one such example has been set. And if one such example has been set, why should not every body else follow it? And such an example has been set