As we have before observed, this is connected also with another relationship, that of brethren, for all who are begotten of God are brethren; and just, too, as the reality of this relationship is recognized will our practice be regulated; for all being partakers of the same divine nature, and all indwelt by the same Spirit, we cannot but love one another. "He that loveth not, knoweth not God." (v. 8.) The world no doubt will hate us; for, because they know not God, they do not know us. They have not this new nature; and, however refined and amiable they may appear, they have no love for God or for His people. Love to the brethren -all those whom Christ is not ashamed to call His brethren-is the proof of vital Christianity. I repeat, how many a dear soul has been encouraged by those precious words, when deeply anxious, "We know that we have passed from death unto life, because we love the brethren"? This, then, is a new, a heavenly, and an everlasting relationship, and becomes another and most powerful motive for love. For when we look on our brethren in Christ, does not the thought often cross our minds, "I shall be with those loved ones for ever"? And if so, how can we fail to minister to them, care for them, or comfort them now? How can the heart thus exercised hesitate to weep with them that weep, and to rejoice with them that do rejoice? If Joseph used the fact of relationship as a motive for unanimity and peace when his brethren departed from Egypt, saying, “See that ye fall not out by the way," oh, how much more should our hearts flow out in varied forms of suited love to one another, as fruit in season, because we are born from above, and brought into an eternal relationship with God and with each other! If as saints we

descend from the spiritual platform on which the grace of God has set us, to become carnal, and walk as men, we shall begin to look at one another with human feelings rather than divine, and thus the flow of brotherly affection, brotherly care, and brotherly sympathy, will be greatly set aside. Thoroughly removed from the heart love cannot be; for "he that loveth Him that begat, loveth him also that is begotten of Him," and "he that loveth not his brother abideth in death."

The question may be asked, Is it not possible to love God without loving the brethren? The unmistakable answer of the Holy Ghost is, "If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen ?" The source of love, however, is always carefully marked as God Himself. "We love Him, because He first loved us." His love is first, not ours.

Thus we have seen that the Holy Ghost, by the word of eternal truth, sets before us three motives for the outflow of love from our hearts; first, being born of God, who is love, we have a new nature, which cannot but love, and that in everything according to God; secondly, that God having so wondrously manifested. His love to us when sinners in sending His own Son into the world, that we might live through Him, we ought also to love one another; thirdly, being now brought into new and everlasting relationship to God and to each other, love to the brethren becomes the test of vital Christianity. And the more these motives are pondered in the conscious presence of God, the more our hearts will dwell in love, and our feet walk in love.

4 There is another aspect of love we should notice

in this Scripture-the quality of God's love. We have seen that God is love; that He has manifested His love, shown us the highest form or manner of love; and we are further instructed that His love is perfect. “Perfect love casteth out fear." Perfect love therefore has given a perfect gift; the work, too, He accomplished is perfect -making perfect peace, and perfecting the believer for ever. The love being perfect, it could do nothing less. Nothing can possibly be added to this love. It is perfect in its quality, perfect in its actings, perfect in its depth and height, perfect in its suitability to us, and perfect in its endurance. It met us in the lowest depth of degradation and sin, and raised us up to the highest place of blessing, even in Him who is Head over all principality and power. It surrounds us on every side with constant care and blessing. All things being of Him who loves us, all things are ours, all things for our sakes, and all things work together for our good. Could love be more perfect? Impossible. Could anything be added to it? Is there a thing we could ask more? Is there a desire that has not been met by Him who has blessed us with all spiritual blessings in heavenly places in Christ? What quietness and assurance for ever this gives us! Yea, rather, what praise and thanksgiving engage our hearts while thus dwelling on this boundless circle of divine, perfect love!

It is God's perfect love that casts out fear; for fear hath torment. We have heard that Luther said "he would run into the arms of the Lord Jesus, even if He had a drawn sword in His hand, because he knew His heart." And surely the effect of love is always to inspire confidence and banish dread. See how eagerly a little child runs into his mother's arms; and why?

Because he knows his mother's heart.

Hence while on

the one hand love always dispels distrust, on the other hand, when fear is in any heart, it is because it has not the sense of God's infinite, unchanging, perfect love. "He that feareth is not made perfect in love."

What boldness, too, this gives us in the day of judgment! For does the Father love us? Oh, yes, even as He loves His own Son! Is Jesus the Lord near to God? so are we; for we are in Him. Is He alive again, and that for evermore? So have we eternal life in Him. Is He righteous? We, too, are made the righteousness of God in Him. No wonder therefore that it is added, "Because as He is, so are we in this world." No marvel, then, that we praise and worship the Father now, and adore Him also who has washed us from our sins in His own blood, and made us kings and priests unto God and His Father. The wonder is that our praises ever cease. But we now know something of the reason why when in the glory we shall ever gaze upon that precious Lamb, and sing—

"Thou art worthy."

REDEMPTION, THE NEW-BIRTH,

AND GROWTH.

"Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; but with the precious blood of Christ, as of a lamb without blemish and without spot: who verily was foreordained before the foundation of the world, but was manifest in these last times for you, who by Him do believe in God, that raised Him up from the dead, and gave Him glory; that your faith and hope might be in God. Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently: being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever. For all flesh is as grass, and all the glory of man as the flower of grass. The grass withereth, and the flower thereof falleth away: but the word of the Lord endureth for ever. And this is the word which by the gospel is preached unto you. Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, and all evil speakings, as new-born babes, desire the sincere milk of the word, that ye may grow thereby if so be ye have tasted that the Lord is gracious."

:

I PETER i. 18 to ii. 1-3.

HERE are two facts put side by side at the close of this first chapter; one spoken of as most frail and fleeting, the other as living and enduring for ever. The former refers to man; the latter to the word of God. As to man, the same testimony is borne by a prophet in olden time, though there specially referring to the nation of Israel, as by an apostle long after. The twice recorded declaration is, that "all flesh is as grass, and all the glory of man as the flower of grass. The grass withereth, and the flower thereof