mands us to love our neighbour as we love ourselves, and if we do so, we shall not defraud, or reproach, or act unjustly, or unkindly toward him, and this order is still in force. But the new law goes farther; Jesus said, "Love one another, as I have loved you." This is true holiness, to look upon all around us as Jesus looked, to feel toward all around us as Jesus felt, to speak to all around us as Jesus spoke, and to act to all around us as Jesus acted. Love is the most delight. ful passion we can exercise, and when we love God with all our hearts, and all around us as Jesus loved us, we shall be perfectly happy. What say you to this order? Would it be wrong to love your neighbour as yourself? If not, it must be right. Would it be wrong to love others as Jesus loved us? If not, it must be right. If it is right, ought we not to aim to do it, and aim to do it to-day?

Reader, it is your order to repent of sin, and to believe on the name of the Lord Jesus, and to love all about you; you are responsible for the fulfilment of it; if your memory deceives you, or if you neglect it, it will involve you in trouble, and it may be everlasting trouble. Oh,

that God would give you grace to repent of all sin at once, to believe on the name of his Son Jesus Christ at once, and to set about obeying the new commandment at once! Then you would enjoy the sweets of a heartfelt pardon, the peace that passeth all understanding, the joy that is unspeakable and full of glory. Then time would fly swiftly, being employed for Jesus, and eternity would be hailed joyfully, as it is to be spent in the full enjoyment of God.

Prostrate, dear Jesus, at thy feet
A guilty rebel lies;

And upwards to thy mercy-seat
Presumes to lift his eyes.

If tears of sorrow would suffice
To pay the debt I owe,

Tears should from both my weeping eyes

In ceaseless torrents flow.

But no such sacrifice I plead

To expiate my guilt;

No tears but those which thou hast shed!-

No blood, but thou hast spilt.

FUTURE EVENTS IN WHICH YOU ARE INTERESTED.

WE are so constituted, that we cannot help looking forward sometimes, and anticipating the future; and, within certain limits, this is right and useful. Many things we anticipate may never come to pass, but some things are sure to come; and it is well to look forward to them, and prepare for them. There are two events, solemn events, in which we are all alike interested; we must meet them, we must pass through them. Reader, I want your attention for a very few minutes, while I refer to them.

The first is, DEATH. We must die. When we shall die, where we shall die, or how we shall die, are points unknown to us. Nor is it worth while troubling ourselves about either but the last. How shall I die? That will depend on two things-First, upon my faith. Faith influences my life, and it will influence my

death. If I die without faith I shall die under God's frown, under God's curse. I shall die the death of a condemned criminal. For "he that believeth not is condemned already, because he hath not believed on the name of the only begotten Son of God." Condemned! Condemned by God! Condemned already! Condemned for not believing on Jesus! And, to die under condemnation; what a fearful thing is this! Yet a day never passes but some one dies thus! Alas how many. If you should die so! If I should! How awful the thought. But if we do not believe in Jesus, it will be so. What will this be like? Shall I sketch the picture? There is a man apprehended under suspicion of having been accessory to the murder of the king's son. He is tried, convicted by the clearest evidence, and sentence of condemnation is pronounced. His execution is delayed, for the king is merciful. He sends to him to inform him, that for the sake of that murdered son, he is willing to pardon him, and not only so, but to raise him to an high and honourable station, near to his own person-that all he requires is, that he should be sorry for his sin; come before him and confess it, pleading

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for pardon in the name of his son. But he refuses. He will not. He receives message after message, for the king is loath to execute the sentence. Sometimes the message is in writing, and sometimes by one of his trusty servants. He is exhorted, entreated, yea, the king beseeches him to be reconciled. But he will not. remains obstinate. He perseveres in his obstinacy, day after day, year after year. At length the king says, "Execute the sentence, put the murderer to death." He is brought forth to execution, but who can pity him? Who can shed a tear for him ? On the very scaffold the king sends a last message, in the form of an oath, swearing that he has no pleasure in his death, but would rather that he should repent and live. But no, he is sorry to suffer, but he is not sorry for his sin. He would escape the shame and suffering of the execution, but he will not acknowledge his guilt, and plead for pardon as directed. Does he not deserve to die? Is it not just that he should suffer? Who can say it is not?

But, take heed, reader, how you answer; for if you are living in unbelief, I come to you as Nathan came to David, and I say, (O that God, the Holy Spirit, would ap