and allow themselves to think, that to possess the Gospel and faith, consists only in words, and a man's knowing how to prate. And so soon as they once belong to the Gospel, they are the only masters of the science: no one knows so well as they to rule and chide all the world, and none are so evangelical as them selves. But we may see that all this is the mere shell of religion from this, that they take no care to live according to what they say, and to show their love so that others may see that they really possess the Gospel and are in earnest about it. But they seem to go no further than this, that they hold, that a man can obtain the pardon of sin, and be saved only through faith, and that he can not obtain these blessings by works. And upon this they go on rotten and unsound, and will do no works at all, but pass every thing under the name of faith, and are in fact worse characters than before, and live, so that the world may justly blame them, to say nothing of their professing to belong to God. Hallowed be thy Name; thy kindom come; thy will be done on earth, as it is in heaven.-Matt. vi. 9, 10. When God hears us in these three first petitions, he sanctifies his Name in us; he sets up in as his kingdom, and implants in us that grace which begins to make us truly pious. This grace of God in the heart immediately endeavours to do the will of God; but it finds an obstinate and refractory Adam, against which it. cries mightily to God, and says, Thy will be done! for grace feels itself sorely burdened with an evil nature. When God hears this cry, he comes quickly to the aid of the grace he loves, and advances the Kingdom which he has begun in the soul. He enters with earnestness and might into the battle against the Old Adam. He puts upon him every kind of unhappiness; he breaks off all his supports; he annoys and vexes and besets him on every side; that is, he inflicts on him numberless sorrows and crosses. To this end, he employs evil tongues, bad and faithless mea, and, where these are not enough, devils, in order that our own will may be subdued with all its sinful affections, and the will of God may be done, that grace may establish its kingdom, and the love and fear of God alone remain in the heart. For I could wish that myself were accursed from Clr st for my breihrn.-Rom. ix. 3. This noble language implies an ardent hunger and an insatiable thirst, which do not leave a man satisfied though many thousands may believe. Such a thirst labours and rests not, but leads us to say with David, I believe, and therefore do I speak. He who feeds such a thirst for the salvation of his brethren has a certain evidence of a well-grounded faith but then nothing is more sure than that he must expect the gall and the vinegar; that is, calumny, disgrace, and persecution on account of this holy and impatient ardour. It cannot be otherwise. Where Christ is, there must be Judas, Pilate, Herod, Caiaphas, Annas; there must be the Cross, or it is not the true Christ. Gal. vi. 14.—But God forbid that I should glory, save in the Cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world. ON looking back to the period in which the first disciples of Christ went forth on their sacred mission, we cannot, in the present day, form any idea of the astonishment their conduct must have excited. The unthinking, and those who judged from first impressions, would at once conclude, that the men were beside themselves; and even the philosophers would be confounded by the strangeness of what they For observe the facts of the saw. case:-While the rest of the world are content to maintain ancient forms, and the worship of their country's gods, a few obscure persons rise up in one of the provinces of the Roman empire, and avow themselves the teachers of a new religion. They undertake to instruct and to reform the world. And from what school, the philosopher would ask, are these claims derived? Where is the sage whose hand has at length drawn aside the mysterious covering which has concealed, for so many ages, the unknown God? The preachers of the Gospel had no name to boast of which the world would reverence. Their Teacher was a man of Nazareth, of low birth, and of humble occupation, who had never been seen or heard of in the seats of the learned. And what was the doctrine they proclaimed? That this man of Nazareth was himself to be worshipped; that he was no other than the Lord of heaven and earth, the Creator, the Preserver, the Saviour of the world! And this doctrine they maintained at all hazards, with a consistency which shewed their full persuasion of its truth, and with an ardour which raised them above persecution, and seemed to make them even prodigal of life. Now, although the philosopher who attended to these things, might be ready to admit, that in the zeal and constancy of these Christian teachers, there was something which might lead him to think well of their cause; yet, would he not be apt to say, "How strange are their notions! To tell us, that a man born in Judea, and who, for thirty years, lived in the house of a carpenter, and wrought at his trade, was that great Being by whom all things consist! Can such delusion prevail! For, granting that the gods have sometimes come down in the likeness of men, will it be believed, that God can be subjected, like a malefactor, to vielence and death! The fact of Christ's sufferings, his followers pretend not to deny nay, they are loud in declaring it as an argument in their hehalf. So far are they from being ashamed of this disgraceful event, it is the main subject of their preaching, and the source of their greatest glory. That a few ignorant enthu siasts should be so infatuated, is indeed not improbable: but, that a man like Paul of Tarsus, so powerful, so learned, so eloquent, should rejoice in the public execution of his Master, and triumph in the cross of the Teacher whose name he bears, and whose religion he labours to promote, is a mystery which it is impossible to explain. Whatever may be the difficulty of the case, judging by the ordinary motives and feelings of men, it is plain from the words of the text that the Apostle Paul did consider the sufferings of Christ as a ground of glorying. He opposes his own views in this respect, to those of the false teachers who drew away the Galatians from the simplicity of the Gospel. They were men of a sordid and selfish character. They mixed the ceremonies of the law with the doctrines of Christ, that they might avoid persecution. They were desirous to make a fair shew in the flesh, in order to maintain their reputation with the Jews; and to induce the Gentiles to submit to the rites of the law that they might boast of their converts. This conduct the Apostle viewed with indignation, and he exclaims, in the warmth of his feelings, "God forbid that I should" boast or "glory, save in the Cross of our Lord Jesus Christ, by whom the world is crucified unto me and I unto the world." In our further reflections on this subject, we may turn our attention, I. To the object in which St. Paul gloried: it was the Cross of Christ. There are many things in which a Christian might be allowed to glory, as a follower of Jesus. He might exult in his wisdom: "never man spake like this man." He might rejoice in his power: even devils were subject to him. He might tell of the honours he received, while on earth: angels came down to wel come his appearance, or to support him in his troubles; and a voice from Heaven declared him to be the beloved Son of the Most High. He might also glory in the honours that awaited his Master in another world, where "God hath highly exalted him, and given him a name which is above every name; that at the name of Jesus every knee should bow, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father." But here we find the Apostle passing over these and such like grounds of exul tation, and fixing his attention on the Cross of Christ; and in what sense did he glory in the Cross? He might have gloried in it as a source of knowledge. What knowledge is there which is more worthy of our pursuit, or more interesting to us, than that which relates to God and to ourselves; and yet what knowledge is there which the experience of all ages has shewn to be so difficult for the unassisted powers of man to attain? Now, is there any station from which we may so clearly contemplate the Divine nature, and the character of man, aș from the top of Calvary? If we plant ourselves by the Cross of the Redeemer, we behold in all their lustre the power and the wisdom of God. If we turn to the years that are gone by, what do we see? In the darkness of his first communications to man, in the law and ordinances which he gave to his people, we behold the Almighty,while the incense ascends and the victim bleeds, extending his hand and pointing the worshippers to the distant Cross. If we would contemplate the Father, in an eminent degree as glorious in justice and fearful in holiness, we must turn our eyes to that hallowed ground which was moistened with the blood of bis Son. It is here also that we behold Jesus displaying his unsearchable riches. It is here that we perceive the condition and the value of the soul; the degradation of our nature, and the exceeding sinfulness of sin. Even in this view, we might take up the language of the Prophet, and say, " Let not the wise man glory in his wisdom," how poor and empty is human knowledge!" but let him that glorieth glory in this, that he understandeth and knoweth me, saith the Lord." Let him glory in that Cross which brings before him such treasures of wisdom, such depths of knowledge; of wisdom, which lays open the conduct of the Almighty in his dealings with his creatures; of knowledge, which has to do not with matter, but with spirit; with the mind of God and the soul of man; with whatever is most glorious and exalted, with that which is eternal, immortal, invisible. There can be no doubt that the Apostle rejoiced in these views; but the chief subject of his glorying was the salvation of the Cross--the redemption of the world by the blood of Jesus. He gloried in Christ crucified, and first as he died to redeem us from sin. He may be considered as saying, The false teachers make a boast of what they do; I have nothing of which I can boast but the death of my Lord and Saviour. They make a merit of their labours and success: I too have laboured, and have not laboured in vain; but to merit I have no claini. I have nothing to plead but that Jesus died for me. I am ignorant, guilty, and unholy: but by this sa crifice he is made unto me of God wisdom and righteousness, sanctification and redemption. To the Jews it is a stumbling block: for they regard as accursed every one that hangeth on a tree, and they believe that Messiah can never die. To the Greeks it is foolishness: What is to be expected, they cry, from a man that was crucified? But to me and to all that believe, He is the power of God unto salvation; and in this I will glory." There is yet another view in which the Apostle might triumph in the Cross of Christ. He would esteen it as the source of every blessing. It is the foundation of our hope, that He, who loved us unto death, will never forsake those that trust in him, but will impart from his fulness whatever they need: support ander temptation, for he bath been tempted: strength under suffering, for he also hath suffered comfort in sorrow, for he felt the want of it, and received it from above. How then ought we to rejoice in that Cross which has delivered us from our spiritual enemies, from the yoke of sin, from the ty ranny of Satan, from present mi sery, and from eternal death! It is in looking to the Cross of Christ that we feel an assured confidence in the Divine favour: it is thus that all things are ours, for we are Christ's, and Christ is God's. Nor would the Apostle rejoice merely in the blessings, however extensive, which the early Christians enjoyed. The fountain then opened for sin is a fountain which can never fail. The glory which then issued from the Cross pours also its streams of brightness through every suc Ceeding period. The clouds of ig. norance and vice which have been gathering for ages roll away before it. The eyes of them that sit in darkness will be turned to this light; and nations yet unborn will experience the virtue of the Saviour's death. Well, then, might the Apostle exclaim, "God forbid that I should glory, save in the Cross of our Lord Jesus Christ!" In what ever view he could behold it, it presented such a depth of wisdom, such an extent of mercy, such a fulness of hope; it shewed so many of the attributes of God, and displayed so much of his glory in the face of Jesus Christ, that all other subjects of boasting must appear mean and worthless when compared with this. H. Such was the object in which the Apostle gloried. Let us next attend to the manner in which he shewed his attachment to this object. 1. He shewed it first by his constantly dwelling upon it. It was ever in his mind. It was the chief subject of his preaching, and the leading argument in all his Epistles. "We preach Christ crucified," said the Apostle. And again: "I, brethren, when I came unto you; came not with excellency of speech or of wisdom, declaring unto you the testimony of God. For I determined not to know any thing among you, save Jesus Christ and him crucified." He came to preach the crucifixion of Christ, as if this were the only subject with which he was acquainted. Many doctrines, we know, were to be explained, and many precepts to be delivered and enforced; but they are all connected with that great sacrifice. He did not shun to declare the whole counsel of God; but it is virtually comprised in the Cross of Christ, And whatever may be the judgment of others, he steadily pursued his way, glorying in this Cross, and willing therefore to be accounted even a fool for Christ's sake. 2. We shall see a further proof of the Apostle's attachment to this object, if we look at his sufferings. How great were his trials, and how great also was his constancy! "I think," saith he, "that God hath set forth us the apostles last, as it were appointed to death; for we are made a spectacle unto the world, and to angels, and to men. Even unto this present hour we both hunger and thirst, and are naked and are buffeted, and have no certain dwelling place. We are made as the filth of the earth, and are the offscouring of all things unto this day." Who but men that gloried in the Cross of Christ would have been content to endure all this; and would have stedfastly resisted even unto blood ? They suffered, and they' were patient in suffering. They were trou bled on every side, and they rejoiced in tribulation. They were led forth, like men appointed to destruction, a public spectacle; but none of these things moved them. "What things were gain to me," saith the Apostle, "these counted loss for Christ. Yea, doubtless, and I count all things but loss for tire ex cellency of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and do count them but dung that I may win Christ." It is plain from what has been said, that the effects of the Cross of Christ on the mind of St. Paul were great and important. He neither embraced the views nor was goded by the maxims of the world. By faith in a crucified Saviour he had been weaned from its temptations, and had been led to regard them in the spirit of his Lord. This effect is pointedly mentioned in the text. "God forbid that I should glory, save in the Cross of our Lord Jesus Christ; by whom" (or by which, that is, by which cross)" the world is crucified unto me and I unto the world." The idea seems to be suggested by the mention of the Cross of Christ; and the meaning of the words, "the world is crucified unto me,' is, that he was thus brought to look upon the world with as little impression from its charms, as a man would feel from looking upon the agonized countenance of one who was crucified. To see therefore the force of the passage, let us imagine ourselves to be standing by a malefactor who is expiring on the cross. We look around us, and see many objects which are pleasant and engaging: but if we turn to the countenance of the sufferer, there we see no expression which can impart pleasure to us, or induce us to survey it more nearly. Thus it is in the crucifixion of the world. While the disciple of Jesus contemplates those treasures of wisdom and holiness and love which are revealed to us in the death of Christ, he contemplates a subject which is fitted to call forth all his affections, and to fill him with delight. He seems to tread on the borders of a world where every heart is the babitation of joy, and where the presence of God gives the undoubted assurance of pleasures for evermore. But if he cast his eyes on the world below, how great is the contrast! How sickly are its hopes, how fading its promises! There is sadness in its mirth; there is distortion in its beauty; its al lurements are vain, and vain are its pleasures. There was a time when they appeared delightful; but their appearance is now changed, and the heart turns from them with aversion. But the Apostle goes farther. He is not contented with stating that the world is thus crucified to him; but he affirms, that he also is crucified to the world: that is, he views it with the feelings of a man who is himself suffering the agonies of the cross. Take the case of a malefactor enduring this kind of punishment. Conceive him placed on a height which should command a view of the noblest and most magnificent objects; imagine, if that were possible, all the king, doms of the earth, and the glories of them to pass before the dying man; how little would he think, how little would he even perceive, of their grandeur! These prospects would light up no pleasure in his fading eye, nor excite any joy in bis sinking heart. The breath of life may be continued, but he lives no longer for scenes like these, He takes no notice of their beauties: he is crucified to the world. Thus also it is with the disciple of Jesus, They that are Christ's have crucified the flesh with the affections and lusts." He who glories in the Cross of Christ has no longer any desire or inclination for his former pursuits. In this sense the Apostle tells the Roman believers, that their old man was crucified with Christ meaning, that their sinful dispositions were brought into subjection into such subjection that they might be considered as fixed to their Sa viour's Cross. But this very crucifixion implies a newness of life: this death unto sin is a new birth unto righteousness; a life of faith and hope and love; a life of union with the Son of God, and of acceptance with the Father. To this effect the |