In addition to these six words that are repeated from Rom. 1:, we read: "Lovers of

their own selves, lovers of money (covetous), blasphemers, unthankful (which finds an

echo in Rom. 1: 21 neither were thankful), unholy, false accusers, incontinent, fierce,

despisers of those that are good, traitors, heady, highminded, lovers of pleasure more than

lovers of God." Standing out prominently in this dreadful list is one word "love". We

have indicated it in the structure, but must draw attention to it again:

We have seen there had been erring from the "truth" (II Tim. 2: 18) and resisting the

"truth" (II Tim. 3: 8) and turning away from the "truth" (II Tim. 4: 4); there were also

some who had made shipwreck concerning "faith" (I Tim. 1: 19); there was to be a

departure from the "faith" (I Tim. 4: 1); some had erred from the "faith" (I Tim. 6: 10,

21); others were reprobate concerning the "faith" (II Tim. 3: 8). When, however, the

apostle comes to the outstanding characteristics of "the last days", he does not speak of

faith or truth, but goes deeper, and speaks of love. It was his constant practice to

associate faith with love. To the Galatians he spoke of "faith which worked by love"

(Gal. 5: 6). To the Colossians he wrote, linking their "faith in the Lord Jesus" with their

"love unto all the saints" (Col. 1: 4). Did he speak to the Thessalonians of that "work of

faith"? then he coupled it immediately with their "labour of love" (I Thess. 1: 3). The

good tidings that rejoiced his heart were concerning their "faith and love" (I Thess. 3: 6),

and the very breastplate was dual, it was a "breastplate of faith and love" (I Thess. 5: 8).

So also when writing to Timothy the apostle spoke of his commission as being "with

faith and love which is in Christ Jesus" (I Tim. 1: 14), and when he would exhort

Timothy, he links "faith and love" together (I Tim. 6: 11) and points to his own life as an

example "faith, long-suffering, love" (II Tim. 3: 10).

If James could say: "faith without works is dead being alone", Paul most surely

taught that a faith that did not work by love would simply lead to shipwreck. To say

to-day "love is all that matters" may not be wise, and may not be true, because "love"

first of all needs definition and some of us have already learned that the love of Christ

passeth knowledge. To-day, owing to our limitations, we need to have love defined and

divided for us in order to perceive that love includes all righteousness and holiness, as

well as grace and mercy. So with the nature of God. To teach to-day "God is love and

nothing else" (a notice we have actually seen outside a meeting place) is either the most

supreme revelation uttered before its due season, or a misleading statement, calculated to

blunt the edge of wrath, judgment and sin, and to make atonement superfluous and

envelop all in a sickly sentimentality far removed from the faith of God's elect.

Nevertheless, where love is missing the finest creed will fail us, where love works not,

the workman will be ashamed in that day. When the apostle reached the close of

Rom. 8:, it is not righteousness or faith that is emphasized but love. "Who shall

separate us from the love of Christ?" (verse 35) is his all embracing question. After he

has stressed the utter failure of the law as a means of attaining righteousness and life, he