Faith and Love, and their sister Hope is not far off. We read in the next clause, "because of the hope which is laid up for you in the heavens." The connection is not altogether plain. Is the hope the reason for the Apostle's thanksgiving, or the reason in some sense of the Colossians' love? As far as the language goes, we may either read "We give thanks... because of the hope," or "the love which ye have . . . because of the hope." But the long distance which we have to go back for the connection, if we adopt the former explanation, and other considerations which need not be entered on here, seem to make the latter the preferable construction if it yields a tolerable sense. Does it? Is it allowable to say that the hope which is laid up in heaven is in any sense a reason or motive for brotherly love? I think it is.

Observe that "hope" here is best taken as meaning not the emotion, but the object on which the emotion is fixed; not the faculty, but the thing hoped for; or in other words, that it is objective not subjective; and also that the ideas of futurity and security are conveyed by the thought of this object of expectation being laid up. This future blessedness, grasped by our expectant hearts as assured for us, does stimulate and hearten to all well-doing. Certainly it does not supply the main reason; we are not to be loving and good because we hope to win heaven thereby. The deepest motive for all the graces of Christian character is the will of God in Christ Jesus, apprehended by loving hearts. But it is quite legitimate to draw subordinate motives for the strenuous pursuit of holiness from the anticipation of future blessedness, and it is quite legitimate to use that prospect to reinforce

the higher motives.

He who seeks to be good only for the sake of the heaven which he thinks he will get for his goodness-if there be any such a person. existing anywhere but in the imaginations of the caricaturists of Christian teaching-is not good and will not get his heaven; but he who feeds his devotion to Christ and his earnest cultivation of holiness with the animating hope of an unfading crown will find in it a mighty power to intensify and ennoble all life, to bear him up as on angel's hands that lift over all stones of stumbling, to diminish sorrow and dull pain, to kindle love to men into a brighter flame, and to purge holiness to a more radiant whiteness. The hope laid up in heaven is not the deepest reason or motive for faith and love-but both are made more vivid when it is strong. It is not the light at which their lamps are lit, but it is the odorous oil which feeds their flame.

II. The course of thought passes on to a solemn reminder of the truth and worth of that Gospel which was threatened by the budding heresies of the Colossian Church.

That is contained in the clauses from the middle of the fifth verse to the end of the sixth, and is introduced with significant abruptness, immediately after the commendation of the Colossians' faith. The Apostle's mind and heart are so full of the dangers which he saw them to be in, although they did not know it, that he cannot refrain from setting forth an impressive array of considerations, each of which should make them hold to the gospel with an iron grasp. They are put with the utmost compression. Each word almost might be beaten out into a long discourse, so that we can only

indicate the lines of thought.

This

somewhat tangled skein may, on the whole, be taken as the answer to the question, Why should we cleave tc Paul's gospel, and dread and war against tendencies of opinion that would rob us of it? They are preliminary considerations adapted to prepare the way for a patient and thoughtful reception of the arguments which are to follow, by showing how much is at stake, and how the readers would be poor indeed if they were robbed of that great Word.

He begins by reminding them that to that gospel they owed all their knowledge and hope of heaven-the hope "whereof ye heard before in the word of the truth of the gospel." That great word alone gives light on the darkness. The sole certainty of a life beyond the grave is built on the Resurrection of Jesus Christ, and the sole hope of a blessed life beyond the grave for the poor soul that has learned its sinfulness is built on the Death of Christ. Without this light, that land is a land of darkness, lighted only by glimmering sparks of conjectures and peradventures. So it is to-day, as it was then; the centuries have only made more clear the entire dependence of the living conviction. of immortality on the acceptance of Paul's gospel, "how that Christ died for our sins according to the Scriptures, and that He was raised again the third day." All around us, we see those who reject the fact of Christ's resurrection finding themselves forced to surrender their faith in any life beyond. They cannot sustain themselves on that height of conviction, unless they lean on Christ. The black mountain wall that rings us poor mortals round about is cloven in one place only. Through one

narrow cleft there comes a gleam of light. There and there only is the frowning barrier passable. Through that grim cañon, narrow and black, where there is only room for the dark river to run, brighteyed Hope may travel, letting our her golden thread as she goes, to guide us. Christ has cloven the rock, "the Breaker has gone up before" us, and by His resurrection alone we have the knowledge which is certitude, and the hope which is confidence, of an inheritance in light. If Paul's gospel goes, that goes like morning mist. Before you throw away the "word of the truth of the gospel," at all events understand that you fling away all assurance of a future life along with it.

Then, there is another motive touched in these words just quoted. The gospel is a word of which the whole substance and content is truth. You may say that is the whole question, whether the gospel is such a word? Of course it is; but observe how here, at the very outset, the gospel is represented as having a distinct dogmatic element in it. It is of value, not because it feeds sentiment or regulates conduct only, but first and foremost because it gives us true though incomplete knowledge concerning all the deepest things of God and man about which, but for its light, we know nothing. That truthful word is opposed to the argumentations and speculations and errors of the heretics. The gospel is not speculation but fact. It is truth, because it is the record of a Person who is the Truth. The history of His life and death is the one source of all certainty and knowledge with regard to man's relations to God, and God's loving purposes to man. To leave it and Him of whom it speaks in order

to listen to men who spin theories out of their own brains is to prefer will-o'-the wisps to the sun. If we listen to Christ, we have the truth; if we turn from Him, our ears are stunned by a Babel. "To whom shall we go? Thou hast the words of eternal life."

Further, this gospel had been already received by them. Ye heard before, says he, and again he speaks of the gospel as "come unto" them, and reminds them of the past days in which they "heard and knew the grace of God." That appeal is, of course, no argument except to a man who admits the truth of what he had already received, nor is it meant for argument with others, but it is equivalent to the exhortation, "You have heard that word and accepted it, see that your future be consistent with your past." He would have the life a harmonious whole, all in accordance with the first glad grasp which they had laid on the truth. Sweet and calm and noble is the life which preserves to its close the convictions of its beginning, only deepened and expanded. Blessed are they whose creed at last can be spoken in the lessons they learned in childhood, to which experience has but given new meaning! Blessed they who have been able to store the treasure of a life's thought and learning in the vessels of the early words, which have grown like the magic coffers in a fairy tale, to hold all the increased wealth that can be lodged in them! Beautiful is it when the little children and the young men and the fathers possess the one faith, and when he who began as a child, "knowing the Father," ends as an old man with the same knowledge of the same God, only apprehended now in a form which has gained majesty from the fleeting years, as "Him