Motives by John O. Corliss

International Tract and Missionary Society · Oakland, California · Jan 1, 1885

Motives.

By John O. Corliss

THE definition of motive, as rendered by Webster, is, "That which incites to action; anything prompting, or exciting to choice, or moving the will; cause; reason; inducement." Every act in life that may be justified or condemned by moral rules, is impelled by some motive, either good or bad. It would, no doubt, be very difficult for any one to determine that his course was prompted by a wrong motive, especially in regard to his religious faith; yet all do not enter the Christian life from the same motive.

It cannot well be questioned that sinister motives occasionally prompt persons to enter the church compact. We will not here discuss those inducements, which, it is well known, so readily appeal to our selfish propensities, such as a hope of worldly gain, or desire for social influence. All are agreed that no one should be moved to Christian duty by such mercenary considerations. But then the question comes up for answer, What should be the ruling motive in the life of a Christian?

We are well aware that this has been a subject of much controversy. It has been asserted, and with some show of reason, that one should be prompted to do right from love to God, and the right, alone. On the other hand, some have maintained, with equally good reasoning, that the hope of reward, and fear of punishment, should stimulate us in the upward path. The only difficulty we see with the advocates of these different theories is that neither will accept the theory of the other, whereas we think that the two ideas are in perfect harmony, and are equally true.

To love God with all the heart is without doubt the first great law of the universe. See Matt. 22:38. It would be impossible to honor God unless our obedience to him were actuated by love for him. Man may will to obey God by force of circumstances; but no one can will to love another, because the affections are not subject to the will. One may stand in fear of a being who threatens him, and thus be led to obey that being, yet have no love whatever for him. In order to love a person or being we must see in him qualities adapted to move the affections.

The will is influenced by the affections; real love for another will lead us to act in such a way as to please the one we love, though we may be led out of our natural path and disadvantaged personally. In proportion to the love we bear toward a being, is our will influenced to please him, and secure his favor. The moment the affections are fixed upon an object, the will is drawn into union with the will, or supposed will, of the object loved; and if that object be regarded as superior, to obey his will, to reverence and fear him, become spontaneous actions in proportion as he rises above us in the scale of being.

It is plain then that the only happy obedience is that which arises from affection. On the contrary, no one can be happy from obeying one whom he does not love. This being true, nothing is plainer than that every act of religious duty should be governed by love for God. To offer obedience and homage to God, without love for him in the heart, would only be a dishonor to him.

To this agree the Scriptures. "Herein is our love made perfect, that we may have boldness in the day of Judgment; because as he is, so are we in this world. There is no fear in love; but perfect love casteth out fear; because fear hath torment. He that feareth is not made perfect in love. We love him, because he first loved us." 1 John 4:17-19. The ruling motive, as set forth in this quotation, is love. The apostle does not look forward for an incentive to obedience, but reviews the love of God—calls up his attractive qualities—and finds his will yielding to his affection for his Maker.

When the apostle Paul wrote his second letter to the Corinthian church, he replied to the insinuation that he was beside himself, or overzealous, by saying that if it were true, it was all for God, and in their behalf, and that the love of Christ constrained him to thus act. Chap. 5:14. Paul could be counted mad, and be maligned; he could even endure death, because the love of Christ impelled him.

To obey God simply because we are to have a reward, would be selfishness. This is sin, because it is unlike Christ, and we must be like him to be a Christian. Again, if our future reward is to be the price of our obedience, then eternal life ceases to be a gift of God, inasmuch as we have paid for it, and it belongs to us. The Bible reckons death as the wages of sin, but eternal life as a gift of God, and solely a gift. Rom. 6:23. This is quite fully illustrated by the teaching of Christ when showing the relation of the servant to his master. He asks: "Doth he thank that servant because he did the things that were commanded him? I trow not. So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants; we have done that which was our duty to do." Luke 17:9, 10.

But some may reason, do we not lose all if the hope of the Christian fails? And is not that evidence that everything depends on the expectation of a reward? We answer that it would be true, as the apostle says, that if there be no resurrection of the dead—therefore no future life—then they that are fallen asleep in Christ are perished. But is the future life the only bright spot in the Christian's pathway? Is there no consolation and comfort in this life? If the Christian experience affords no present joy beyond that afforded the sinner, then much of the force and beauty of the gospel is lost.

If the motive power of our Christian duties lies wholly in the future reward, then we entirely overlook the demand for present elevation of character. Perhaps this is the secret of some church members' lack of real Christian experience. We know that there are many who scarcely ever report advancement in divine life, and who, apparently, are not being morally elevated by their connection with the church. There are many who never express very strong desire for holiness of heart in this life, but constantly refer to a future reward, as the time when they will become like their Lord. But why not let our desires for holiness of heart, and purity of character in this life, stimulate us in the race, and then accept eternal life as a consequence, instead of looking forward to it as a reward we richly deserve?

It is an easy matter to convince the multitude of the claims of God's law. The question then arises, Why do they not obey? Let them answer. Almost invariably they will say, "I do not think God will condemn me for violating the fourth precept of his law; hundreds of thousands have been saved in violating it, and why may not I?" Then they add, "If I thought it necessary to salvation to keep the Sabbath, I would do so, but I am satisfied that it is not." It is very plain that all such people have only one thing in mind, which is to get the future reward with as little service on their part as possible. Is not this virtually saying, I shall pay no more for it than I am obliged to? And does it not follow that such reasoning makes the reward a mere matter of barter, which the individual pays for at the cheapest possible rate? Such is the result of making the future reward the prime motive of our lives. Its advocates may logically be defended for performing only those Christian duties which they think absolutely necessary.

There is a higher and more ennobling motive than this. The beauty and excellence of our Lord's character should attract us, and lead us to love him so much that we will above all things else desire to please him. Then, as children of our heavenly Father, we may heed the exhortation of Paul concerning our duty to earthly parents: "Children, obey your parents in the Lord; for this is right." Eph. 6:4.

It is true that Moses had respect unto the recompense of the reward, but not as the ruling motive, which we have already shown to be selfishness, and consequently a sin. Rewards are given in this life, not, however as a motive to obedience, but as a token of esteem for diligence and faithfulness. For instance a teacher in school gives rewards to his pupils when their lessons are well learned. But to secure the reward is not, or should not be the object of the pupil in his studies. He studies for another purpose—to become informed in those principles that will better fit him to act his part in the great drama of life. The reward is a gift, a token of the teacher's regard for him, in the struggle he has maintained.

Reward is prominently spoken of in the Bible. God has graciously allowed it to be set forth as a source of encouragement to the weary pilgrim here. At the end of the race, the reward will be given, not to those who have lived for the sake of reward, but to those who have devoted life's efforts to doing right—to become like Christ, and have with the help of God been successful. As the struggle closes, God will bestow as a mark of esteem upon those who have accepted his proffered help, and have been co-laborers with him, the gift of eternal life. J. O. CORLISS.