ROMANS XV.

SUMMARY-SELFISHNESS-THE SELF-SACRIFICE OF JESUS-SCRIPTURE WRITTEN FOR US-MUTUAL CHARITY-PERSONALITY OF THE COMFORTER-OUR COMPREHENSION NOT THE MEASURE OF TRUTH THE BIBLE NOT THE CHURCH.

IN the course of our reading this most precious and instructive Epistle, we have seen, first of all, the universal sin and universal ruin, the consequence of that sin; the offer of a universal remedy, Christ and him crucified; the blessed fruits that spring from the acceptance of that remedy, peace and joy in the Holy Ghost; and lastly, we had, what commenced, indeed, as a new phase in the Apostle's instruction, directions for that unity in things that are essential, that forbearance in things that are non-essential, and that charity in the apprehension and expression of all, for which the Apostle —and, indeed, the whole tenor of inspiration—is in every Epistle and Gospel characterised. He said, that where there is difference of opinion on things that are non-essential, every one should be fully persuaded in his own mind; each agreeing to differ on things in which, in this imperfect economy, we cannot see eye to eye; and looking forward, with delighted hope, into that brighter and more blessed economy where we shall not only agree on things that are essential, but on things also that lie upon the surface and whilst there

shall be no uniformity, there shall yet be perfect and all-pervading unity.

In this chapter he draws together a series of simple remarks, in some degree disconnected the one from the other, as might be expected from one who had exhausted his theme, and was closing the last Epistle that he should write, in the providence of God, to the young Church he had planted at Rome; the corruptions of which are now so grievous, the early dawn and birth of which were so beautiful and so pure. He therefore begins this chapter by almost a reference to the last; and instructs Christians that are strong, and see the truth clearly, and hold it fast firmly, not to denounce those that cannot see what we see, or who have not attained the same height of knowledge. We ought to bear the infirmities of the weak; and seek, in dealing with a brother, not our own exaltation or glory, but the edification, improvement, and progress of that brother. If we could only, in all our dealings with our brethren, cease to take the stand-point self, and begin to take the stand-point Christ, we should then have more of that charity which "believeth all things, hopeth all things; rejoiceth not in iniquity, but rejoiceth in the truth."

In the second verse he states-what is, indeed, the very acme of courtesy, as well as the noblest prescription of Christian practice—that every one should try "to please his neighbour for his good to edification." If each person try only to please himself, caring only for his own little wants, however little,-and caring nothing for a brother's wants, however many or however great,— society must necessarily fall to pieces, consisting of insulated and hostile units, the rough edge of each rubbing

against the rough edge of the other; and all social life ceasing, in fact, to be a possibility. But when each is actuated by a desire to please another,—when we sacrifice our own preferences and prejudices, in order to propitiate the good feeling of a brother,—there predominates through society that social and reciprocal good-will that binds it together by enduring cement, and renders communion one with another the everyday and happy experience as we pass through this present world. The Apostle quotes, as a precedent for this, the great example of all, when he tells us that "Christ pleased not himself;" that is to say, his whole life was for others, his whole teaching was for others, his whole death was a sacrifice for others. He literally lived not for himself. He merged himself wholly and entirely, from first to last, that others might get a blessing, and ceaseless ages might be made happier for what He had done, and sacrificed, and suffered for them.

And then he adds, that "whatsoever things "-in the past, in type, in ceremony; whatever things in the days of Levi, or of Moses, or of Isaiah, or of the Evangelists" were written aforetime, were written for our learning, that we through patience," in enduring reproaches, "and comfort," springing from Christ, and revealed in "the holy Scriptures, might cherish everlasting hope."

And then he prays that the God of patience and consolation would give them to be, amid all their trials, persecutions, and reproaches, "like-minded one toward another;" and, for this purpose, that they might "with one mind," believing all great truths, "and with one mouth," giving expression to all their thankfulness, 'glorify God, even the Father of our Lord Jesus Christ.”

He then beseeches them to "receive one another,”that is, Jew and Gentile,— 66 as Christ also received us." And then he quotes the fact, that Christ was to be preached to the Gentiles; and the Gentiles, in the knowledge of Christ, to praise and glorify God, even the Father The idea that runs through the Apostle's mind is expressed in the previous chapter, in which he refers to the Jews-the Christian Jews-quarrelling with the Gentiles, because the Gentiles would not observe their festivals; and the Christian Gentiles quarrelling with the Jews, because they did so pertinaciously adhere to what the Gentiles believed, and justly believed, were exploded ceremonies. Now the Apostle here says, that the Gentiles, being received into the Church as well as the Jews, both ought to forget those little things in which they differ, and to magnify those grand things in which they agree; and Jew and Gentile, both one in Christ, to glorify and honour Him who had made them

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a royal priesthood, a holy nation, a peculiar people, to shew forth the praises of Him who had called them from darkness into his marvellous light." What a magnificent thing is the Gospel, in its truths, in its doctrines, in its privileges, in its precepts, in its charity! What a happy world would this be were these living maxims universally entertained by it! What a happy Church would there be, instead of being rent and torn by miserable ecclesiastical disputes, did every Christian feel that, in all that is essential, all denominations are one; and in things that are non-essential, not proscription, not reproach, not persecution, not satire, are the means consecrated by God to bring them to see eye to eye, and to see even as they are seen.

He then prays that "the God of all hope would fill

them with all joy and peace in believing; that ye may abound in hope, through the power of the Holy Ghost." You must have noticed, in the course of reading this chapter, that four different times the Holy Ghost, or the Holy Spirit, is mentioned, quoted, and referred to. Now, is it possible to conceive that this Holy Spirit was not what Jesus is, and the Father is,-a personality? You know that a certain class believe that the Holy Spirit is simply a figurative expression for the mind of God, and that He is not a person, much less a Divine Person; and, with perfect consistency, that body believes that the Lord Jesus Christ was not God, but was simply an illustrious, holy, pure messenger sent from the sky to tell us what God is, and what God designs towards us. I do not think it is possible to read this chapter, and to read the connexion that the Holy Ghost has with God and with the Lord Jesus Christ, without coming to the conclusion that the Holy Spirit is a person, but that from the functions, and offices, and gifts predicated concerning him, that he was also a Divine Person. Is it possible to conceive that if the Holy Spirit was but an influence, that we could use such words about him as these: "He is grieved; he is vexed; the Holy Spirit moved, or the Holy Spirit said, or the Holy Spirit taught?" Are not these phrases that can only be predicated of a person? You cannot say an influence is grieved, an influence is pleased, an influence is vexed, or an influence spake, or an influence taught. Such language is not only incorrect, but outrageous and absurd. On the supposition, therefore, that the apostles were masters of the weapons that they wielded, and used language the force and pertinency of which they understood, we must conclude