I. DIVINE LOVE rs WORTHY OF DEING CELEBRATED. 1. It is undeserved love, and therefore lo-ve of pure compassion. 2. It is condescending love, on the part of the King of heaven towards poor, ignorant, and sinful man. 3. It is too often ill-requited lo-vc. 4. Yet it is bountiful and beneficent love. 6. It is eacrificinu love-love to displa.,· which costs God much. 6, It is forbearing, patient, constant l~ve. 11. THERE ARE MANY WAYS IN WHICH REDEEMED MEN MAY CELEBRA'l'E THE DIVINE LOVE REVEALED TO THEM. 1. Its pre-eminence may be maintained. 'rhere may be oth1>r prerogatives and privileges which we may be tempted to make our boast and cause of rejoicing, but we must e-ver keep before our minds the supreme excellenc" vf the love of God; " more than wine," and more than blessings far more desirable and precious than this. 2. Its most glorious proof may be commemorated. First and foremost among the meanings of the eucharistic meal celebrated in the Church of the Redeemer is its beauty and justice as a memorial of that love "whose height, whose depth unfathomed, no man knows." 3. Its natural power to awaken joy and praise should be practically confes~ed. To "be glad and rejoice" in God is only just and becoming; and Christians should not so steadfastly contemplate their own un worthi- ness as to lose sight of the infinite worthiness of him to whom they owe their salvation. 4. Love may be celebrated in the exercise of willing obedience. There is on our pa1t no response to God's kindness so acceptable as consecrated service. "'l'he love of Christ constra.ineth us; " this is the practical principle of the new life. There is a world of meaning in the-language of the text, "In upiightness do they love thee."-T. Ver. 6.-The keeper of the vineyards. Men have put into their charge responsibilities concerning others, and these they may to some extent worthily observe. They may promote the interest of their family, the comfort of their household and dependants. They may even give time and money to advance schemes of benevolence and religion. But the question suggested by the language of the text is this-What are they the better for regarding the welfare of others if they neglect their own? if, being guardians of vineyards, they must acknowledge in all sincerity that their own vineyard they have not kept? L Ocra RELIGION IS LIKELY TO CONSlST, TO A VERY LABGE EXTENT, IN A BENSE OP Otra PROPER RESPONSIBILITY FOB THE WELFARE OF OUR FELLOW-MEN. 1. The very ~ition of Britain among the nations of the world favours this view. Our range of influence is i=ense, our power is vast, our work of colonizing and of governing is heavy and serious. How can we serve our generation according to the will of God? 2. Add to this, the efforts which are called for on behalf of the ignorant and irreligious millions around us, and which seem to demand all the attention and zealous energies of the Church of Christ. 3. Hence a conception of the Christian life as one of constant activity and progressive usefulness. II. Tms VERY SENSE OF RESPONSIBILITY FOB THE WELFABE OF OUR FELLOW-MEN J,[AY OCCASION THE 1'"'EGLECT OF PERSONAL DEVOUTNESS AND SPIRITUALITY, To explain the action of this principle it ms.y be remarked: 1. When we care for others, we naturally take it for granted that all is well with ourselves. In any work and enter- prise, if we are engaged in teaching and in leading others, it is natural that we should overlook the :importance of examining our own qualifications. 2. The opinion of others acts as an auxiliary in bringing about this state of feeling. Not only do we take it for granted that all is well with ourselves; others do the same, and their attitude encourages us in our good opinion of ourselves. 3. Time and thought may be so taken up in the service in which we are engaged, that attention is drawn away from our own condition, our own obligation to ourselves. A man may awaken to the fact of his own foolish and sinful neglect of his own spiritual state, and may cry aloud, in anguish and remorse, " They made me keeper of the vineyards, and mine own vineyard have I not kept!" Ill. YET THERE IS NO NECESSARY CONNECTION BETWEEN UBEFULNEBB TO OTHERS AND NEGLECT OF 01''E'B OWN SPIRITUAL SAFETY AND GROWTH. One duty does not conflict with another. It is in the cultivation of our own hearts that we gain strength and wisdom to be of benefit and service to other8. Works of Christian benevolence are to be undertaken, not under the influence of superficial excitement, not under the c:uDtagiou of enthusiastic example, but from sober conviction, and with a clear under- Oll, U, 1--17.] THE SONG OF SOLOMON. 37
stnnding of the law that only those who themselves have received can to any purpose give to o there. APPLIOATION. Let those whose position is described in the text bestir themselves at once, apply wHh diligence to their proper work, restore the hedges, dig about the vine-roots, take the "foxes that spoil the grapes," and climb the watch-tower, that they may discern the approach and resist the incursions of their foes. Then shall they be privileged to present, even from their own vineyard, some fruit which shall be acceptable to the Divine Master and Lord, to whom all must at last give in their great account.-T.
Vere. 7, 8,-The shepherd's care. As the beloved maiden or bride seeks her shepherd-lover who is yet the king, she makes use of language which gives an insight into pastoral duty and care, and which serves to suggest the relations borne by the flock to the good Shepherd who gave his life for the sheep. J. THE GOOD SHEPHERD FEEDS THE FLOCK, II. 'l'HE GOOD SHEPHERD PROVIDES NOONDAY REST FOR THE FLOCK. JII. THE ClOOD SHEPHERD PROTECTS THE FLOOK, KEEPING BIB SHEEP NEAR THE WELL-GUARDED TENTS, IV. THE GOOD SHEPHERD GUIDES ms SHEEP, LEADING THE FOOTSTEPS OF THE FLOCK ACCORDING TO HIS OWN KNOWLEDGE AND WISDOM. V, 'fHE GOOD SHEPHERD CARES FOB THE KIDS-THE YOUNG OF THE FLOCK.-T.