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Originality of mind may be as much apparent in a wise selection from what is old as in the creation of what is new. Some of the most striking teaching of our Lord is of this character. Jesus Christ did not repudiate the Old Testament, nor did he despise its truths because his own went further, but he pointed out what was most important in the ancient revelation, and rescued this from the oblivion into which it had fallen with many people in their scrupulous attention to the petty details of external observances. Thus he met the tempting question of the Pharisees by weighty words from their own Law, the very solution of which was a revelation and a rebuke of Pharisaic formalism.

I. CHRIST CALLS US BACK TO FUNDAMENTAL PRINCIPLES. The error of the rabbis lay in a tendency to confuse the minds of their scholars and to obscure the essential truths of revelation by directing too much attention to minute questions of casuistry. A similar mistake was made by the Schoolmen in the Middle Ages, although these masters of hair splitting delighted in the discussion of less practical subjects. We are always in danger of missing the essential truths of our faith in the consideration of distracting details. But Christianity is a religion of principles. This is most characteristic of the New Testament.

1. These principles are fundamental.

2. They admit of wide and varied application.

3. They must be obeyed internally - in thought and heart.

II. THE ROOT PRINCIPLE OF CHRISTIAN CONDUCT IS LOVE. This was found in the old Law; it belonged to Judaism, because it is always the source of the best life. But it is most prominent and powerful in Christianity. The gospel reveals the love of God, and it instils a spirit of love in man. So essential is this that no one can be accounted a Christian who is hard-hearted and utterly selfish, however saintly he may be in other respects. Love is shown in two principal relations.

1. It seeks the welfare of those who are loved - the honour of God and the good of fellow men.

2. It delights in fellowship with those who are loved. Christian love draws us nearer to God and nearer to one another.

III. GOD IS THE FIRST OBJECT OF CHRISTIAN LOVE.

1. He deserves love.

(1) Because he is good and glorious in the beauty of holiness. There is no other object of affection so supremely worthy of our heart's devotion.

(2) Because he first loved us. Love is the child of love. Our love to God is a reflection of God's love to us; it is our response to his goodness and kindness.

2. He claims love. God is not indifferent to our attitude towards him. He cannot be if he loves us. In his own wonderful fatherly love he seeks the affection of his children. Therefore a cold morality, or a philanthropy that ignores God, is not sufficient.

IV. MAN IS THE SECOND OBJECT OF CHRISTIAN LOVE. In practice we cannot separate the second commandment from the first. St. John tells us that we cannot love God if we do not love our brother (1 John 4:20). In loving what is good in man we love God. Therefore neither commandment can be taken without the other. If it were possible to seek God alone, that would not please him. He does not desire us to be so absorbed in heavenly contemplation as to forget earthly duties. The Christian ritual is the ministry of brotherly charity (James 1:27). To all this it may be objected that we cannot love on command. True. But

(1) we can remove the selfish hindrances to the love of God and man.

(2) We can direct our thoughts to those considerations out of which love springs. Thus we can cultivate the affections. - W.F.A.

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KJV: But when the Pharisees had heard that he had put the Sadducees to silence, they were gathered together.

WEB: But the Pharisees, when they heard that he had silenced the Sadducees, gathered themselves together.