purify ourselves, to be holy as Christ is holy, that we may be prepared for his presence and for the society of heaven.

There is another and a sad side to the subject. As there is a place of eternal happiness, so there is a place of eternal woe. As the redeemed see and know God, so the condemned know that they are shut out from his presence. As the redeemed recognize each other in glory, so the condemned know each other in condemnation. As the companionship of heaven adds to its joy, so the companionship of hell adds to its woe. As heaven is to be sought, so hell is to be shunned.

The law of heaven is love. No one is fit for heaven who does not long to have others share his bliss. The fact that any are on the way to everlasting woe must move us to earnest effort for their salvation. Knowing the terror of the Lord, we would persuade men to accept salvation as offered in the Gospel.

"WHAT SHALL WE DO?"

As every doctrine of God's Word has its practical application, so has the whole body of doctrine. "Truth is in order to goodness." The apostles, after extended doctrinal statements, exhorted to faith and good works. "These things have I written unto you that ye might believe." "Therefore, my beloved brethren, be ye steadfast."

Those who hear or read theological discussions need and expect such exhortation. "What shall we do?" was the answer at Pentecost to a sermon in which the Gospel was fully set forth. Peter announced the resurrection of Christ as the fulfillment of prophecy and the hope of men, the proof that God had made Jesus "both Lord and Christ." When the people "heard this," they "said unto Peter and to the rest of the apostles, Men and brethren, what shall we do?"

The doctrine of the resurrection is the keystone of theology. All other doctrines lead up to and support and are supported by it. The apostles and Christ himself made

it the climax of argument and the opportunity for exhortation.

The

To the Christian this doctrine is one of exceeding comfort. As Christ rose, so they that sleep in Jesus shall rise. In this hope we bury our dead, and in this hope we ourselves approach the grave. whole Gospel is a message of comfort. It is good news. It means hope and satisfaction. It is an assurance of heaven and of eternal communion with God. Because it is so comforting and delightful we may lose sight of other matters equally important.

The first effect of Peter's sermon was not to comfort, but to convict. They cried out: "What shall we do?" The Gospel, so full of joy and peace, is a message of warning and of convicting power. The resurrection was the proof not only of Christ's Messiahship and power to save, but of every claim that he made for himself and of every doctrine he declared. He asserted his own deity and atonement, and the condemnation of those who reject him. would come again as a Judge, and separate the righteous from the wicked, as a shepherd divideth the sheep from the goats.

He

The people knew that his resurrection

established the truth of every word. They were naturally alarmed. In view of these things, what was to become of them? What must they do to be saved? The answer was an exhortation to accept the salvation offered in the Gospel-to repent and believe in and follow Christ.

This is the answer for all time, and the first practical application of all theology. The Gospel is as true and as important as it was at Pentecost. The sin and need of men are as great, and the deity and atonement of Christ as true and important. Sin is just as dreadful and punishment just as sure as it ever was. The only way of salvation then is the only way of salvation now.

The study of theology, however interesting as an intellectual exercise, fails of its end unless it convicts and stimulates to duty. The hope set forth in the Gospel is no hope at all to those who do not meet its conditions. To those who reject it, or through familiarity with it are indifferent, there remains only "a fearful looking for of judgment and fiery indignation."

The acceptance of Christ is not the end of man's responsibility. Having begun

the life of faith, he must keep the faith. Having chosen the Christian way, he must walk in it. Having accepted Christ, he must cultivate his spirit. He must be pure and true and just and loving and diligent. The love of Christ constrains him to die unto sin, and live not unto self, but unto Christ. The Apostle Paul, at the close of an argument on the resurrection, says: "Therefore, my beloved brethren, be ye steadfast, unmovable, always abounding in the work of the Lord."

Christian duty is not mere passive morality. We are to do as well as be good. The apostle enjoins not only steadfastness and immovability, but diligence. Christ says: "I have chosen you and ordained you that you should go and bring forth fruit." The Christian is to be a co-worker with Christ. His mission is to seek and save the lost. He has escaped, but others are in danger. He knows the way of salvation, but others may not know it. Loving his neighbors as himself, he must seek his salvation.

The

Theology, to be orthodox, must be not only evangelical, but evangelistic. doctrine of missions is a part of the Gospel. Every Christian is a herald of salvation. His field is wherever he can work.