J f. THE l'OUI, IIIAT BE DETERRED BY 1TB VERY REVEBENOE FBOll INTELLECTUAL rnQumT n,,-o CBRIST'e ~EDENTIALB; No doubt there are ~ho~e who believe 61 they hHc been taught and tramed to believe, and whose belief 1e simply the refleotlon of chRt of olhers. Yet 1here are natures, refined and sensitive, who are so perfeotly con- ,·inced of our Lord's Deity and mission, that to doubt of, and even to inquire into, this matt-0r seems almost like a scruliny into a mother's virtue or a father's integrity, They hn,·e the witnc.ss wiLhin themselves. For some, evidences and investigation and critici~m may be neoessary; but for the~e revennt souls is no such need. Knowing "i, is the Lord," they dare not ask him, "Who art thou?" UL Suon FAITH IS 8UFFIOIENT FOR BII[ WHO EXERCISES IT, AND 18 ACCEl'TABLl!I TO THE Loan HIMSELF. Men may reason and argue and dispute, and yet never come to faith, whilst there are believing souls who are altogether indifferent to logical processes and insusceptible to critical doubt. The heart may be peaceful and strong in fellowship with the Saviour who has revealed himself to it. And he whose claims will endure all scrutiny, and whose right transcends all debate, is yet willing to accept the homage of the child-like, and the devotion of the congenial and the pure.-T, Ver. 15.-" Love8' thou me 1 " To comprehend this interview and dialogue, it is necessary to look at preceding circumstances. In a conversation which took place before our Lord's betrayal, Peter had me.de the most ardent professions of attachment aud devotion to his Master. Though all should forsake Jesus, yet would not he I He was willing even to die with him! But the events of the awful night of the Lord's :ippi·chension and mock trial before the Jewish council, had made evident the moral weakness of spiritual fibre which was hidden by his impetuous fervour. Peter's faith had failed, and he had been led by timidity to deny the Lord he loved. That he repented of his cowardice, and that with bitter tears, was known to the Master whom he had wronged. These circumstances account for the language of Jesus when he met his disciple by the lalrn of Galilee. Jesus elicited from his follow~r the thrice-repeated expression of his love, and, having done this, treated Peter as one restored and recon• ciled, imparted to him his npostolic commission, and predicted his future of service and of martyrdom. Turning from the special incident which called for the question and tl.ie answer here recorded, we direct attention to what is practical and of universal application. L A POTh'TED QUESTION. "Lovest thou me?" 1. This question implies that Christ hllE a claim upon our love. This claim is founded upon : (1) His supreme worthiness to be loved. Who, in himself, in character, in moral excellence, can be compared with Jesus, as the Object of human affection? He was admired and loved on earth ; but since his ascension he has been more intensely and far more widely admired and loved by those whom he has left behind him. In a word, he deserves love; and we " needs must love the worthiest." (2) His love to us. Christ's is no cold, elevated dignity and excellence. He is a Being of benevolence, compassion, and tenderness; and these qualities he Las displayed towards us. His love and kindness to men aro simply the expression of his holy, gracious nature. He first loved us; and, if we love him not, we prove our insensibility and moral debasement. There is nothing meanly interested and unworthy in the love Christ's people bear him. (3) Especially upon his sacrifice and death. "Greater love hath no man than this, that a man lay down hie life for his friends;" and this proof of Divine affection Jesus gave. His was the love which ia "stronger than death." " Which of all our friends, to save ll8, Could or would have sLed hie blood? But Imme.nuel died to have us Reconciled in him to God. This was boundless love indeed: Jesus is a Friend in need." 2. This question implies that Christ .is solicitous and desirous of our love. Men oflen Si'ek the friendship of those who are above them in abilities, in station, in character, in power. Jesus does just the contrary when he condescends to a~k our love. It is a 1,roof of his di~interested and benevolent affection, that Jesus should deign to address tc on. xxr. 1-26.J THE GOSPEL ACCORDING TO ST. JOHN. 519
e11ch ~enrcr. o~ Hi~ Word the qnesUon, "~oveRt (hou me?" 3. This q110sti1m implie, t~at m Ohr1st e view our Joye townrds h1msel_f 1s of vaAt importance tfl ns. To hve him, as he knows full ~ell,, 1s t~ man the spring of the traly religiouA life. It iA tho surest ~e11ns of ~ecommg like him. Nay, to love Christ is to be in the way of loving evor;rthmg th_at 18 goo~ •. It ~us.t not be supposed that such affection is the merely s~n.t1montnl s1do of .rehg1on; 1t 18 clos?IY connected with practice, for love is the d1vmely ordered motive to duty and service. How different is OhriRtianity from other and merely human religions I '£hese teach men to fear Go<l, to propitiate God but never to love God. Jee11B draws our love towards himself, and thus leads us into l~ve to God as the element of our higher life, II •. AN ARDENT RES~ONSE. In the case of Peter, the reply to our Lord's pointetl que~t1?n WBB m?st sat1sractory. It may well be pondered as an example for us, as Christiane, to imitate, It was: 1. An affirmative answer inconsistent with coldness, indifference, and mere respect. 2. A modest and not a boastful answer. Peter had endured a bitter experience of the mischief of self-confidence and boastfulness; into this sin he was not likely again to fall. 3. A cordial and sincere answer, opposed to merely formal and verbal profession. 4, An open and public answer, such as should ever be given to the rightful Lord and holy Friend of man. 5. A consistent answer- one supported by a life of loving devotion. 6. An acceptable and accepted answer. When Jesus asks our heart, and we yield it, never need we fear lest he shonld reject what we offer,-T.