give unto you, that ye love one another; as I have loved you, that ye also love one another." (John xiii. 34.) Our Saviour requires 'them to love each other' as," not merely "because," but "as," in the same manner, with the same sort of affection, as he had loved them. If the brethren are so to love one another, is not this love to be a motive influencing the conduct? Is it to be a dead inoperative principle? What says the Apostle John, the beloved disciple?" He that loveth not his brother whom he hath seen, how can he love God 'whom he hath not seen? And this commandment bave we from him, That he who loveth God, love his brother also." (1 John iv. 21.) Does it not necessarily follow from 'such Scriptures as these, that in our conduct towards our Christian brethren, we should be influenced not only by the love of God, but by the love of the brethren also? Such a motive we find St. Paul, on more than one occasion, pressing upon the disciples. With Philemon be thus intercedes for Onesimus: "Wherefore, though 4 might be much bold in Christ to enjoin thee that which is convenient, yet for love's sake I rather beseech thee, being such an one as Paul the aged, and now also a prisoner of Jesus Christ." (Phil viii. 9.) Does not St. Paul here call on Philemon to comply with his request from love to him, the aged Apostle? And would he have suggested such a motive, if Philemon ought to have acted solely from love to God? Again, St. Paul thus addresses the Philippians: If there be any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels of mercies, fulfil ye my joy, that 'ye be like-minded, having the same love, being of one accord, of one mind." (Phil. ii. 1, 2.) Is hot this an exhortation to the Philippians to live in peace and unity with each other from regard to kim, in order that his joy miglit be 1 " fulfilled? Did not our Saviour himself shew "how be loved" Lazarus, when he "wept" at his grave? (John xi. 35, 36.) Need we then fear to follow his example? Nor is it merely the brethren, as brethren, that we are commanded to love. At a time when it was not unusual for Christians to find themselves united in marriage with heathens, St. Paul expressly says, "Husbands, love your wives, even as Christ also loved the church, and gave himself for it." (Eph. v. 25.) And it is mentioned by the same Apostle, as one of the sins of the Gentiles, that they were "without natural affection*." (Rom.i.31.) From these passages of Scripture I infer, that we are not only to do good to our neighbours, but to love them; we are not only to shew in our outward conduct a peculiar kindness to our brethren in Christ, and to our relations after the flesh, but to cherish towards them the affections of the heart. The love of God does not exclude the exercise of the benevolent and social affections; but, while it keeps them in subordination to itself, sanctifies them, purifies them from every sin ful admixture, and exalts them into the rank of Christian motives. 3. The hope of future reward, and the dread of future punishment, are in Scripture held forth to us for the very purpose of deterring us from sin and encouraging us in holiness. The hope of future reward is proposed, not merely as a motive for turning to God, but as an encouragement to Christians for perseverance in righteousness. Wherefore," says the Apostle Peter," the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fail; for so an entrance shall be ministered unto you abundantly into the ever which peculiarly expresses the natural asopys a word derived from that affection of a parent to his offspring, and of the offspring to thoir parent lasting kingdom of our Lord and Saviour Jesus Christ." (2 Pet. ii. 10, 11.) Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all, holy conversation and godliness, looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat? Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness. Wherefore, beloved, seeing that ye look for such things, be diligent that ye, may be found of him in peace, without spot and blameless." (2 Pet. iii. 13, 14.) "Having, therefore, these promises," says another Apostle, "dearly beloved, let us cleanse ourselves from all filthiness of flesh and spirit.” (1 Cor. ii. 9.) Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief." (Heb. ix. 11.) Charge them that are rich in this world, that they be not high-minded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy; that they do good; that they be rich in good works, ready to distribute, willing to communicate; laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life.” (1 Tim. vi. 17—19.) "Servants be obedient to... your mas ters... knowing that whatsoever thing any man doeth, the same shall he receive of the Lord, whe ther be be bond or free." (Eph. vi. 5, 8.) And our Saviour exhorts his disciples to " lay up for themselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal." (Matt. vi. 20.) Nor is the influence of this principle sanctioned in Scripture by precept only; but by example also. The Apostle Paul pressed towards the mark for the prize of the high calling of God in Christ Jesus." (Phil. iii, 4.) And while he exhorts the Corinthians; So run that" (iva, in order that) " ye may obtain:" he adds, "Every man that striveth for the mastery is temperate in all things. Now they do it to obtain" (iya Aatwory, in order that they may obtain) "a corruptible crown; but we an incorruptible." (1 Cor. ix. 24, 25.) Moses" had respect unto the recompence of the reward;" (Heb. xi. 26.); and of our Saviour himself it is recorded, that " for ". (ayri, for the sake of)" the joy that was set before him, he endured the cross, despising the shame, and is set down at the right hand of God." (Heb. xii. 2.) After such precepts and such examples as these, we surely need not fear to set before our selves the happiness of heaven,, as one motive to stand fast, and persevere in our Christian warfare. It is, indeed, a motive which, the more we love God, will the more powerfully influence our conduct. The Christian, rejoices in the hope of heaven, not merely as the place where all tears shall be wiped away from his eyes, not merely, as the rest which remaineth to the people of God, not merely as, "an inheritance, incorruptible and undefiled, and that fadeth not away," reserved for them that love God; but as the place which Christ is gone before to prepare for them, that they may be with him where he is; as the place where they shall see him as he is, and be completely renewed after his image, and like ness. This hope of everlasting hap piness, therefore, is a motive per fectly consistent with the love of God: it includes indeed a desire "to depart and be with Christ, which" to him who loves his Saviour "is far better:" but it may be asked, on the other hand, Is the fear of eternal, punishment consistent with that "perfect love", which eth out fear?" I think it is not: but that" perfect love" does not seem to me to be attainable in this "Last world, and I know of no passage in Scripture which condemns such a fear as sinful. Indeed, a future state of reward or punishment is clearly proposed to men in Scripture as an object of faith intended to influence their conduct. Can it then be sinful to feel the influence of such a motive?" Fear not," says our "Saviour," them which kill the body, but are not able to kill the soul: but rather fear him, which is able to destroy both body and soul in hell." (Matt. x. 28). Is not this a plain exhortation to fear God, as one who is able to cast the soul into hell; or, in other words, to fear that destruction of the body and soul in hell which God is able to inflict? Can, then, such a fear be any other than an allowable motive?It is, however, a motive, which will be chiefly felt in first bringing men to a sense of religion; and which will be gra'dually superseded, as the love of God gains ground in the soul. In heaven the Christian's love will be perfected; and all dread of punishment will be cast out: and, even here upon earth, as the Holy Spirit gradually prepares him for heaven, and day by day in increa singly rich abundance sheds abroad the love of God in his heart, he will be proportionably delivered, from the bondage of fear. The more he loves his Saviour, the better he will serve him: the better he serves him, the more will he love him for enabling him so to do: and the more he loves and the better he serves him, the brighter will be his hope of a blessed immortality, and the more firm will be his trust, that he which hath begun a good work in him" will perform it until the day of Jesus Christ." (Phil. i. 6). These different motives-the love and fear of God-the hope of future reward-the apprehension of future punishment-the love of our neighbour, including benevolence to every individual of the human race, with a peculiar affection for our brethren in Christ and our re lations after the flesh-appear to me to be all of them motives sanctioned by the word of God. If (as we have seen) God commands us to fear him; if he sets before our eyes heaven as prepared for the righteous before the foundation of the world (Matt. xxv. 34. 37), and hell as the punishment of the wicked; if to the first and great commandment, "Thou shalt love the Lord thy God," he adds the second, which is like unto it, "Thou shalt love thy neighbour as thyself;" it surely is our duty not only to love, but to fear God; it is our duty so to look " at the things which are not seen” (2 Cor. iv. 18), that they may have a due effect upon our conduct; it is our duty to cultivate that love to man which, while it evidences itself in outward acts of kindness, has its seat in the heart and affections. Let us not, from a desire to be actuated solely by the love of God, reject the influence of those other motives which he has sanctioned. In such an attempt, we shall inevitably be baffled: we shall create to ourselves needless discouragements: we shall probably darken the evidence which we might otherwise possess, of being children of God, and thereby check that love to our heavenly Father which we seek exclusively to cherish. J Yet, after all, the love of God will and should be the predominant motive of the Christian's conduct. As this principle acquires strength, and approaches nearer to that perfection which it will reach in heaven, it will prevail more over all servile fear of God, and over the apprehension of future punishment: the hope of heaven will become a more powerful spring of action as connected with a desire to be with Christ: and the love of our neighbour will become a more holy and efficient principle from a recollection that Christ" died for all," (2 Cor. v. 25; see also 1 Cor. viii. 11.), that his true disciples are the Spirit of God, therefore, graciously open our understanding and influence our hearts while we proceed to consider that life of faith members of his mystical body; that husbands are commanded to love their wives" even as Christ also loved the church" (Ephes. v. 25); and that our Saviour in his last dis-of which the Apostle so emphaticourse with his Apostles, charged cally speaks, and in which he had them to "love one another as" he himself made such conspicuous adhad "loved" them. (John xv. 12.) vances rem THE religion of Christ has many rules for the direction of the conduct, and the government of the temper-many precepts admirably calculated to make us good subjects, good citizens, and good men -none of which will be overlooked or undervalued by its sincere and devout followers. But not only does the Gospel teach the plain truths which are common to all professed systems of morality, but it teaches also many others which are new, sublime, profound, and peculiar to itself. These truths are often conveyed in a language equally peculiar, and for which no human language can be substituted. It is one of the errors of the present age to slight some of these peculiar truths of the Gospel, and to view the language in which they are taught as the language of enthusiasm. But the consistent Christian has not so learned Christ: she finds in them much of his peace and joy; and words which appear perhaps to many persons an unintelligible paradox are to him full of life and meaning and beauty. Such are those of the text. The Apostle is crucified, yet he lives; yet not be but Christ liveth in him;-a mys tery which can be explained only on principles with which we are by nature unacquainted. May, There are several points to which the text invites our attention, and which we may proceed to consider in the order in which they present themselves in the Apostle's words. J. In the first place, then, What is meant by the crucifixion implied "I am crucifiedin the words, with Christ ?" The Apostle, in the preceding part of the chapter, had been giving an account of the weak and unholy compliance of Peter with the prejudice of his countrymen the Jews, in requiring the Gentile converts to Christianity, to perform the rites of the Jewish church, as if they could by these be justified in the sight of God. To this error of St. Peter, his brother-apostle gave place, no not for an hour; "knowing (as he says) that a man is not justified by the works of the law, but by the faith of Jesus Christ." Indeed, he adds, "I am dead to the law, that I might live unto God"-I am dead to ceremonies, rules, and doctrines: all its : I am crucified with. Christ"-I am dead to every thing but him: deal as to all the conceptions I once entertained of my power tojustify myself by my own works, ceremonial or moral; dead, as to the sense I once entertained of the value of earthly objects; dead to the corrupt notions, feelings, and desires which I cherished before I learned to know and love my Lord and Saviour. The idea thus presented to us by the text is forcible in the highest degree. Such is the effect which the spiritual view of his dying Lord had produced upon St. Paul, that he represents himself as having in consequence died to sin; or, as he says in another place, been 'crucified unto the world, and the world unto him. In order, therefore, to conceive the full effect of religion on the mind of the Apostle, we may imagine the case of a person nailed to the cross, who has long been struggling amidst the agonies of death, and at length has nearly sunk under them. Carry to that man the pomps and vanities of life, pour into his ear the sounds which most delighted him, present to him the scenes and images which he most eagerly chose before ;-do they delight him now? He is dead to them all. And such is the change which, to a certain extent, has taken place in every real Christian. He is, comparatively at least, dead to the world and all which it possesses. Things which once charmed him most, charm him no longer. Things which the world pursue most eagerly have neither beauty nor value in his eye. Such is his love for Jesus Christ, who redeemed him with his own blood, that he cannot love the sins for which that Saviour died. He wishes therefore to renounce, self and the world; to resist the temp tations of Satan and his own evil heart, and to take up his cross and follow bis Redeemer. In a word, he is crucified with Christ., II. But what, in the second place, is meant by the life of which the Apostle speaks? "Nevertheless I live." Crucifixion, alone, would be a very imperfect image of the state of the Christian. His death unto sin is closely connected with a new birth unto righteousness. His state is represented by images such as the following:-"You bath he quickened," or made alive," who were dead in trespasses and sins." "Awake thou that sleepest, and arise from the dead, and Christ shall give thee light." "If ye then be risen withChrist, seek those things which are above." And thus, in the text, the Apostle adds, though "crucified with Christ, ne vertheless I live;" that is, though dead to the world, though dead to every scheme of religion, and every hope of salvation which is not derived from and dependant upon Christ, nevertheless I exist in him; I am, in all that regards him, deeply and anxiously affected. I have, as to every point connected with his religion, new powers, feelings, dispositions, desires; in short, a new life communicated, to me by his Holy Spirit. We should thus learn, that if, on the one hand, evidences of the death unto sin which has been described are to be discovered in every true Christian, so also are the signs of this new and spiritual life. There was a time when the unconverted sinner felt little or nothing in religion; now he feels quickly, and deeply, and permanently. Once his conscience was almost seared; now it is alive to his smallest transgressions. Once his heart was cold and worldly; now he loves God with sincerity and filial affection. Once the promises and rewards of the Gospel were to him but as pictures to the dead; DOW his soul rests upon them as upon the sources of all his hopes and joys. In the language of Scripture, "old things are passed away, and all things are become new." The blind sees, the dumb speaks, the deaf hears, the lame walks, the dead is raised; in a single individual the various miracles of grace are accomplished. Surely then we ought to examine with anxious care into our own state, in order to determine whether any portion of this life is communicated to ourselves. It is not meant to be said, that the young Christian will at first exhibit all these features of the renewed character in their full growth and dimensions. He will not perhaps be dead to the world and alive to God in the same degree with St. Paul, But at least the outline of the same features will be visible in him. If he is |