XXVII.

LIVING TO CHRIST.

The love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead; and that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again.-2 COR., v., 14, 15.

In the verses immediately preceding the text, we have the reason and the rule of the apostles' ministry. They walked by faith, and were therefore confident, bold, undaunted, preferring the heavenly to the present state, seeking only to please God, in the full consciousness and recognition of the great fact that they were hastening to the judgment-seat of Christ. In view of this solemn accountability, they preached the Gospel: "Knowing the terror of the Lord, we persuade men." In stating these principles of action, the apostles seek not to commend themselves, but are anxious only that those to whom they ministered may have an answer for them who caviled and found fault-who gloried "in appearance, and not in heart." Thus actuated, and aiming to discharge their high duties under such fearful responsibilities, they may seem transported-" beside ourselves;" or, if "sober," it is an adaptation to human character and weakness. They obey the impulses of constraining love, "because, if one died for all, then were all dead," which forms the true Christian's rule of action. "The love of Christ constraineth us."

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The text contains an epitome of several cardinal doctrines. As, for instance, that of total depravity, indicated in the words all dead;" of general atonement-"one died for all;" of obedience founded upon and resulting from love— "the love of Christ constraineth," and "they which live

should not live unto themselves, but unto him which died for them, and rose again."

I. The universality of the atonement is here used as a datum to prove human depravity and helplessness. If one died for all, then were all dead-dead spiritually, morally. Of course, also, helpless-without remedy in themselves or elsewhere. In this condition,

1. Men could live only to themselves. With neither natural nor moral ability, they could not rise above this base, low, sensual condition.

2. They could not love God. In this state, indeed, men may perceive good reasons why they ought to love Him who hath created them, who preserves them, and to whom they are indebted for so many blessings. They may see motives for love to God in his wisdom, holiness, benevolence; but they can not love these of themselves. Let them try, and they feel the inability-that they are pressing against a barrier. Of course, also, while they remain in this state,

3. They can not live to God. They may perform right actions, but they are always done from mere selfish motives. That only which springs from love is acceptable and wellpleasing in His sight; but they do not love, and, until they do, they can not live to God.

II. Christ died to help men in these respects. Primarily, the sacrifice upon the cross was to save from wrath and future punishment. That, however, was not its chief object, which is to counterwork sin, and restore us to God's love and service. Sin is the great evil-greater than pain or punishment, else had penalties found no place in the system of God; nor would the race have been continued, seeing that, after all, there are "few that be saved." The supposition that the chief object of Christ's death was to save from punishment may be complimentary to us, not to the wisdom of God. He died,

1. That we should not live unto ourselves to pleasure,

sensuality, pride, ambition. Self-renunciation is a first principle of the Gospel. It stands at the very threshold of "the kingdom." It is an indispensable preliminary to any successful movement. Christ died for us because we could not save ourselves; and we can begin the work of our salvation only by giving up self, and its helps and means. Self and Christ are antagonists. There is often a long struggle between them in the mind of the convicted sinner. They who begin without the sacrifice may work long, and hard, and even sincerely-may wrestle, and agonize, and weep, and wonder. The false principle spoils all. The entire giving up of self is the turning-point in conversion. So all through the Christian course. They "which live shall not henceforth live unto themselves." Christ is to rule in and reign over us; and we are to make no provision for the flesh-for self, gain, pride, ease, honor; nor to live merely with reference to shunning punishment, or to religious enjoyment, or to heaven, or "to ourselves" in any sense.

2. Of this innate selfishness love is the direct and only successful antagonist. Christ died to inspire us with this motive. The infinite value of his death-the unspeakable gift, conferred without our asking, when we were enemies, stupid, hateful, guilty—the death of the Offended-of Him who can gain nothing by our salvation-lose nothing by our punishment ! Oh! it is this that subdues the heart-that awakens gratitude that excites love, and naturally leads to the oblivion of self. It is the power of the cross. Thus actuated, we are enabled,

3. To live unto Christ directly-consciously-for his glory. His will, and interests, and wishes are to be consulted first and always. Will he have us holy? We seek holiness, because it is his will. Does he hate sin? We join him in that hatred. Does he long for the salvation of men-of the heathen, who sit in darkness? We sympathize in all these great interests; and, ever actuated by this principle, we ask, What

wilt thou have me to do? It is true, men may live religiously, and many do, on lower principles-to shun hell, or gain heaven-for the sake of maintaining a good conscience, or as a duty incumbent upon them-thus making subordinate and partial motives principal and paramount. We should rather obey the comprehensive motive. This includes all lower ends perfectly. "The love of Christ constraineth us." “He died for all, that they which live should live unto Him, who died for them, and rose again."

In conclusion, I remark:

We have here a universal and safe rule. Actuated by any other principle, we may be puzzled about minor questions of duty-how far we may go-how much we must do-how little will answer. We shall be prone to measure every thing by our safety, or duty, or fears, or feelings, and thus find ourselves, ere we are aware of it, on purely selfish grounds. Constraining love lifts us above difficulties and doubts. It has no dependence upon frames or particular states of the mind; it soars above self, and beautifully simplifies the whole business of religion. One stroke of the oar brings us away from the shallows into deep water, where our bark moves bravely on, favored by wind and tide. We find ourselves endued with preternatural power. We become one with Christpart of a great movement, divine and irresistible.

XXVIII.

ACCEPTABLE WORSHIP.

Let the words of my mouth and the meditation of my heart be acceptable in thy sight, O Lord, my strength and my Redeemer.-PSALM xix., 14.

THIS is a suitable prayer for those who worship God.

How can sinful mortals worship God acceptably? is the most important of questions. This inquiry is worthy to take precedence of all others. The difficulties attending it arise from our ignorance-depravity-weakness-the dignity and holiness of God-the unspeakable importance of what we seek-pardon-divine favor-eternal life.

Prayer involves deeper questions than whether it shall be extemporaneous or formal. Great rhetorical excellence is of little worth. Yet words are important. "Let the words of my mouth be acceptable in thy sight." "By thy words shalt thou be justified." 'Every idle word that men shall speak, they shall give account thereof in the day of judg ment." Let your words be "to the use of edifying."

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Our words should be simple-unostentatious-humble— penitent. They should be reverent―uttered with deep solemnity. Flippancy-smartness-levity-clamor, all wrong. All familiar addresses to God and Christ wrong. All endearing, carnal epithets also. All use of Scripture-all remarks about God's works should be reverent. Vapid, thoughtless responses pernicious.

After all these admonitions, which are not unimportant, the "words of the mouth" are likely to be right if" the meditation of the heart" is so, from which they derive their reai