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hellish torture of being nailed, hand and foot, to a cross; where, after suffering the most extreme and cruel agonies of body, and anguish of soul, he expires, is taken down, and consigned to a sepulchre, where he remains under the power of death, during the space of three days and three nights.-And all this he endured to redeem from the wrath of a justly offended God, a race of poor, miserable wretches, who were left destitute of all means to help themselves, and were even insensible of that fiery deluge of eternal indignation which was ready to swallow them up. Can we then but love him, be grateful to him, who, by suffering so much for us, proved how dear we were to him? We shall, then, sum up all that has been said in one word. Love to Christ consists in feeling toward him all the veneration that is due to a bountiful creator and preserver; all the esteem that is due to a kind, zealous, faithful, and affectionate friend, and all the gratitude that is due to a compassionate Saviour. We proceed in the

Second place, to consider what is meant by keeping his commandments. And here we must go back to the origin of all things, and observe, that when God had at the first created man, he entered into a covenant with him, which pro

mised eternal life, upon condition of his perfect obedience and conformity to the law of God; and threatened him with death in case he should transgress it. This penalty he by his disobedience incurred—the consequence of which was that he involved all his posterity in the same guilt, as their head and representative, and they were thereby rendered utterly incapable of ful. filling the law, and of course, he with all his posterity, must inevitably have suffered the punishment threatened, had it not mercifully pleased God to open another way of salvation for lost mankind, through the incarnation and sufferings of Jesus Christ, which is the only method whereby sinners can be saved. By this means, we are delivered from keeping the law, as a covenant of works, which is “a yoke neither we, nor our - fathers were able to bear," and therefore this cannot be the obedience our Lord here requires, as a proof of our love to him ; for that were to command an impossibility. As man had by his apostacy from God exposed himself to the curse of the broken law, and rendered himself unfit for the keeping of it, Jesus Christ, man's great substitute, by his death atoned for the breach, and in his life conformed himself exactly to all the precepts of the law, which is commonly called his active and passive obedience. By this God's justice is fully satisfied, and man is freed both from the curse threatened, and the perfect obedience stipulated in the first covenant ; but as Christ made the law a rule of his life, and has “ in all things left us an example, that we “ should follow his steps;" it certainly is to be made the rule of our conduct; and this beyond doubt, is the obedience meant in the text. Our Lord himself tells us, he was “not come to destroy “ the law and the prophets, but rather to fulfil.". The best and surest way of illustrating this head, will be in our Saviour's own words; the greatest part of his Sermon on the Mount, of which we have a transcript in the fifth, sixth, and seventh chapters of Matthew, is employed in explaining his sense in the precepts of the law; which as he observed in the strictest manner himself, so he re. commends to the practice of his followers. The language of the law is, “ Thou shalt not kill;" but Christ says,

« Thou shalt not so much as be angry with thy brother without a cause;" thou shalt not speak maliciously, no, not even lightly of him; on the contrary, thou shalt spare no pains to be reconciled to him, to gain his good will, if he have aught against thee. The law says, “ Thou shalt not commit adultery.". But Christ requires even “ purity of heart;" requires the “ cutting off, and plucking out," what is dear to us, as “ a right hand or a right eye;" when it comes in competition with our duty. The law allowed a man to turn away his wife at pleasure, upon giving her a writing of divorcement; but this was inconsistent with the law of christianity as well as of nature, which requires that persons united in that tender relation, should bear with each other's infirmities, and not separate upon every trivial occasion; and therefore our Lord condemns and forbids this unnatural practice, unless only in case of an irreparable injury on the part of the wife. The law says,

« Thou “shalt not forswear thyself, but perform to the s Lord thine oath;” but Christ says, “Swear “ not at all, by any manner of oath; but let your “ communication be yea, yea; nay, nay; for - whatsoever is more than these, cometh of evil.”'

“ An eye for an eye, and a tooth 66 for a tooth;” but Christ says, " Resist ye not $ evil, but whosoever shall smite you on the right

cheek, shail do you the greatest injury, rather “ than resent it suffer it over again.” The law says, “ Thou shalt love thy neighbour and hate “ thine enemy;" but Christ says, “ Love your

enemies, bless them that curse you, do good to “ them that hate you, and pray for them which - despitefully use you and persecute you.” This he recommends by the example of the merciful

The law says,

and bounteous Father of all, who “ maketh his

sun to rise on the evil and the good, and send, “eth rain on the just and the unjust.” After he had thus signified his meaning of these precepts, he proceeds to inculcate the practice of humility and self denial, in performing acts of charity, in the duty of prayer to God, and of solemn fasting and humiliation, by exposing the practice of hy, pocrites in these particulars, who court the applause of men, rather than that of God, and of their own consciences. He then encourages a forgiving temper of mind toward our brethren of mankind, by reminding us how much we are indebted to the pardoning mercy of God; and a spirit of dependance upon God for the good things of this life, by shewing the inefficacy of our anxious carefulness about them, and the providential regard of God toward all his creatures, even the meanest, and the most insensible. He next recommends a charitable frame of spirit by presenting us with a view of our own weakness, of our own failings and infirmities, which ought to make us sparing of our censures, and neither too ready, nor too harsh in passing judgment upon the actions of others. In fine, he recommends the universal observance of that rule in our dealings with mankind, “ All things whatsoever ye $? would that men should do to you, do ye even

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