see Him as He is." And our Lord's own language is of the same tone: as the motive He seeks to implant in the disciples' breast is, as has been said, love, gratitude, and reverence for Himself, so the encouragement He sets before them, is the hope, not merely of happiness in the abstract, but of intimate union and close intercourse with Himself: "If ye love me, keep my commandments." "If a man love me he will keep my saying, and my Father will love him, and we will come unto him, and make our abode with him." "I will not leave you comfortless; I will come unto you." "That where

I am, there ye may be also," &c.

All this is admirably suited both to what man is, and to what he ought to be. As emulation is a natural principle, and a good example accordingly is more instructive and more impressive than the best general maxims, so, the thought, whom we are to live with-for what sort of society we are to fit ourselves, affects the mind much more strongly than any general description of what that life itself shall be. That the chief part of the happiness therefore which is prepared for the faithful in a better

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world, is to consist in a more perfect knowledge of our Redeemer, and closer intercourse with Him, serves on the one hand to interest, and encourage, and delight the right-minded Christian, and to admonish, and warn, and improve, one who is not such. This world being, as we are taught, not merely a state of trial, but also of preparation, no precepts can be so advantageous to us with this view, as to be told what sort of society it is for which we are required to prepare ourselves. No general rules, however copious and precise, can equal the combined effect of the example of a particular person set before us, together with a notice that for his society we are required to endeavour to qualify ourselves. And accordingly John adds, immediately after the passage just cited, "Every one that hath this hope in Him, purifieth himself even as He is pure.

§ 5. This mode of moral training, adopted by Christ and his Apostles, is among those peculiarities of the Gospel system which most demand our admiration. The motives which they inculcated, were both the most effectual,

and also the most pure and elevated; their plan of endeavouring to win over the affectionsto gain the hearts-of their converts, was not only the most likely to make men perform their duty, but also made that duty itself more acceptable.

If it be possible for any one to become what is commonly called "a good moral man," wholly and solely from perceiving that it is his interest to be so, because he will be rewarded if he does right, and punished if he does wrong, still his service will not only be very cold and heartless, but also very deficient; he will be wanting in alacrity of duty-in abhorrence of sin-in love for his best friend-in gratitude towards his highest benefactor. No one would much prize a friend (or rather he would be reckoned unworthy of the name) who felt no regard for him, but did him service merely because he perceived it was for his own interest, and that he should be a sufferer if he neglected him. Nor will Christ accept this kind of service from his followers. He requires them to give up their hearts to Him, and to obey Him, not merely as "servants," but as friends," and as affec

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tionate children. None of their duties, though ever so well performed, are pleasing in his sight, unless they proceed from a love, reverence, and gratitude towards Him, similar to that which we feel for a most excellent parent. "Ye are my friends," says He, "if ye do whatsoever I command you; henceforth I call you not servants, but I have called you friends." And again, "Whosoever shall do the will of God, the same is my brother, and my sister, and mother."a

In reality, however, it is hardly possible, that a man can be virtuous in other respects who is destitute of these feelings. Many objects there are in this world which will always engage our affections very strongly if then none of our feelings are engaged on the side of our religious dutiesno part of our affections fixed on our Redeemer— can it be expected, that calm reasoning and cool calculation will alone be sufficient to keep us steady and active in our duty, in opposition to so

d May not this expression of our Lord's, and also another, (Luke xi. 28.) have been intended partly as a warning against the Romish error, of deifying (as it may fairly be called) the Virgin Mary? See Sermon [IX.] on the Marriage in Cana.

many lively emotions,-in preference to so many tempting objects? No prudent man will trust to such a plan in the education of youth: men are not satisfied with pointing out to a young person the necessity of being diligent in his business, inasmuch as on that depends his subsistence, and all his hopes of wealth and distinction; but they strive also to inspire him with a love for his employment-a taste for his profession, whatever it may be. be. They know that sentiments of this kind will be his best safeguard against the many temptations to indolence and dissipation. Surely the path of Christian duty is not beset with fewer temptations; nor is it less necessary, in this far greater concern, to engage the feelings on the right side.

Christ and his Apostles knew human nature too well not to perceive this; when, therefore, they had convinced the reason of men, their next endeavour was to mend their hearts. Those warm affections which God has implanted in our breasts, and which were never meant to be rooted out, they strove to fix on the most suitable and the noblest objects; well aware, that when this is accomplished, men will not merely know their