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other works. It is indeed very remarkable, that every kind and degree of love which Jehovah claims by his holy law, is demanded for the Lord Jesus by his apostles and evangelists. So that, in supremely loving Christ, desiring, rejoicing and glorying in him; thanking, praising, and adoring him ; magnifying him in our bodies, whether by life or death; "being purified unto him a peculiar people, zealous of good works," honouring and obeying him unreservedly; we evidently obey, honour, and love the Father, according to the requirements of his holy word. And this demonstrates that "he and the Father are One," in the strictest sense imaginable.

The immense obligations redeemed sinners have received from the divine Saviour, render this exercise of love to him peculiarly reasonable and delightful: yet it is not merely gratitude, or lively emotions of the animal passions. It is a rational choice of the Lord as our portion and salvation, an admiring love of every display of his perfections; and a disposition to delight in doing his will, and promoting the manifestation of his glory among men. It is therefore the spring and first mover in all spiritual worship and obedience; as well as the principal duty required from us. "This is the love of God, that we keep his commandments; and his commandments are not grievous." Under every dispensation, and in all possible circumstances, on earth, or in heaven; this must be the essence of true religion: all external services are no further acceptable, than as they spring from love. Even the fear which differs from profound reverence of that infinite excellency we supremely love, in the present state is useful; but it diminishes as love gathers strength, and will cease when love shall be perfected.

This holy affection to our glorious Creator, Benefactor and Saviour, must be shewn by love to our neighbours and brethren. "Thou shalt love thy neighbour as thyself:" these words briefly comprehend the whole law of God in this respect and our Lord's parable, or narrative, of the good Samaritan hath taught us, that every human being, whatever be his nation or religion, and however he may have acted towards us, is our neighbour; entitled to our cordial good-will, and our kind offices, when within our reach and in need of our assistance. He himself hath far exceeded the kindness of the good Samaritan, in assuming our nature, and saving us rebels and enemies by his suffering and death upon the cross; and in both respects he hath said to us "Go and do likewise."

"Love worketh no ill to his neighbour." This commandment therefore, if universally obeyed, would preclude all kinds and degrees of fraud, injustice, oppression, slander, and every other word and action, in the least injurious to any human being; yea, all hard thoughts and ill wishes, suspicion, resentment, envy, coveting, or selfishness. On the other hand, love seeks the benefit of its object, and rejoices in his happiness: if then we love our neighbour as we ought, we shall desire to promote his good in every respect, by all suitable means in our power. In proportion as our love abounds, we shall be ready to deny ourselves, to labour, and to incur expence, in contributing to his advantage. If we really love our neighbour as we ought to love ourselves, we shall seek his highest good in the first place, and aim to render all our kind endeavours subservient to his everlasting welfare. His happiness is of equal value with our own; his soul, life, ease, peace, and reputation, are as important as ours. We ought therefore to seek his good sincerely and earnestly; and to give up inferior interests, and endure inferior sufferings, when we can thus preserve him from heavier distress, or procure for him superior blessings; provided it can be done consistently with the duties of our several relations in life.-We should love what is amiable, respect what is honourable, praise what is commendable, excuse what is excuseable, bear with, and forgive what is faulty, and put the best construction on what is doubtful in our neighbour's conduct; and commiserate and relieve his distresses; exactly as we would that others should do to us in similar circumstances.

We are indeed more immediately entrusted by the Lord, with the care of

our own lives and souls; and required to provide especially for our children and near relatives: and in ordinary cases, we may not be able to shew active love, beyond our own very contracted circle. But universal benevolence will dictate prayers for all men; and on particular occasions we are required to exercise self-denial, and in a measure suspend our kindness to those near to us, that we may avail ourselves of an opportunity to relieve and serve those who are most remote from us.

This love of our neighbour is enforced, under the gospel, by other motives, and admits of other modifications, than are expressly mentioned in the law. Our peculiar relation and obligations to Christ require us to love his people, as our brethren, in an especial manner. "A new commandment," says he, "I give unto you, that ye love one another, as I have loved you." John xiii. 34, 35. xv. 12. And St John says, it is "the old commandment which was from the beginning:" and yet a new commandment: 1 John ii. 7-11. that is, the old command enforced by new motives, and a recent example, and for other ends than formerly. They, whom we judge to be true believers, are entitled to our most tender affection, most cordial complacency, melting compassion, and self-denying liberal assistance. "Forasmuch as ye did it to the least of these my brethren, ye did it unto me." They should be our chosen companions, our bosom friends, and dearer to us than any earthly relative, as our brethren in Christ, the objects of his special love, bearing his image, devoted to his service, and fellow-heirs of heavenly felicity. We should labour "to keep the unity of the spirit in the bond of peace;' to preserve harmony among all that love the Lord Jesus in sincerity, however divided by external distinctions; to cast the mantle of love over their infirmities, and to shew an habitual disposition to cultivate peace with them, and do them good. "Hereby we know that we are passed from death unto life, because we love the brethren:" for we are now especially attached to the very persons, whom we were naturally disposed to despise and dislike. Alas, that this peculiar mark of Christ's true disciples should be so little conspicuous in his visible church!

A conscientious regulation of all our relative affections, and a performance of the duties resulting from them, are next required of us: and when these are attended to from evangelical principles, and according to the precepts of Christ, they are so far from interfering with our love to God and to our neighbour, that they constitute an important part of our obedience in both these respects. Love to particular friends, and gratitude to benefactors, should be so exercised, as to coincide with our general duty: all excessive attachments, as generally understood and celebrated, are partial, exclusive, and idolatrous affections; the love of a man's own image in another person, self-love reflected, or the creature substituted in the place of the Creator. Love of our country likewise, while it consists with love to mankind at large, is love to our neighbour according to the degree of proximity, and may be expressed in seeking the real good of our own nation by every fair and equitable endeavour. But Roman and Grecian patriotism is downright selfishness, a bigotry in benevolence, instead of philanthropy. It is good-will to a few, foolishly seeking their prejudicial aggrandizement, at the expence of the ruin or misery of all the world besides. It is therefore the honour of Christianity, that it makes no mention of so proud, rapacious, and malignant a disposition.

Love to our neighbours as ourselves is also shewn by benevolence and compassion for men of no religion, of false religions, or even of the vilest characters. It forbids us to do them any injury, or to persecute them for their sentiments or practices; or any way to molest them, except as they become obnoxious to punishment for disturbing the peace of the community. We must not needlessly propagate reports to their disadvantage, even if true; much less may we slander and misrepresent them. We ought to watch opportunities of doing them good, and conciliating them by kind usage; not disdaining or despairing of them; but praying and hoping that

they may be converted from the evil of their ways, and saved from destruction. And this consists very well with separating from their company, "not bidding them God speed, lest we partake of their evil deeds ;" and all other protests which we are commanded to enter against their principles and conduct.

We are even required to love our most virulent and injurious enemies and persecutors, after the example of the Lord's love to us, when rebels against him. Not that we ought to love them more than our friends and brethren ; as some have misinterpreted these precepts, that they might oppose them. But we should still bear good-will to our foes, wish them well and pray for them, watch against all resentment, and not suffer ourselves to be overcome with evil, but still strive to overcome evil with good. We ought to keep our hearts diligently, that we may not rejoice either in their crimes, disgrace, or misery; to cultivate compassion for them, especially in respect of their souls; to shew a forbearing, forgiving, and reconcileable disposition; to spare no pains, and grudge no expence or self-denial, in attempting to do them good; and to seize on every opportunity of relieving their temporal distresses, in order to make way for seeking their more important advantage." If thine enemy hunger, feed him; if he thirst, give him drink ; for in so doing thou shalt heap coals of fire on his head. In these cases, we should be ready to relieve the most wicked and ungrateful; but in ordinary circumstances, our brethren and friends have a prior claim to our special kindness; even as our heavenly Father causes the "sun to shine and the rain to descend on the wicked and ungrateful;" but reserves his peculiar blessings for his children.

The example of the Lord's love to us when enemies, every part of the plan of redemption, the ministry of reconciliation, and the past and present kindness of our God to his believing servants, furnish motives and arguments for the constant practice of all those loving dispositions, and that peaceable and affectionate conduct, which are indispensably required of Christ's disciples, as the only sure evidence that they are true believers, and that their sins are forgiven for his name's sake.

Let us compare these things with the apostle's description of love, as stated in the context. "Love," says he, "suffereth long and is kind; love envieth not; love vaunteth not itself; is not puffed up; does not behave itself unseemly; seeketh not her own; is not easily provoked; thinketh no evil; rejoiceth not in iniquity, but rejoiceth in the truth: beareth all things, believeth all things, hopeth all things, endureth all things." St Paul doubtless spake of love to men for the Lord's sake: love expressed both by doing and suffering; love to both their bodies and souls: a patient, long-suffering, unostentatious, disinterested, prudent, modest, unsuspicious, condescending, self-denying, forgiving, and fervent affection to our neighbours and brethren, expressed in the persevering use of every means suited to do them good; and unwearied by suffering or ill-usage in seeking to accomplish this benevolent and compassionate object. Next to the example of Christ, the conduct of the apostle himself forms undoubtedly the best exposition of his language, that was ever yet given.

II. Then we proceed very briefly to shew, in what respects love is greater than faith and hope; and how this consists with the doctrine of justification and salvation by faith alone.

Love is greater than faith and hope, because it constitutes the end for which they are appointed and rendered effectual. "The end of the commandment," or the message of the gospel, "is love, out of a pure heart, and of a good conscience, and of faith unfeigned." 1 Tim. i. 5. It is the design of the whole gospel, to recover men from a state of apostacy, enmity, selfishness, and malignity, to that love of God and man, which the law commands; and to induce them, by obligations of inestimable value, and by new principles implanted in the heart, to express that love in all their tempers

and conduct. This salvation purchased by the blood of Christ, can only be perceived and applied by faith; and the completion of it is the object of hope; but love is the disposition, health, and felicity, to which man must be restored, in connection with forgiveness of sin and reconciliation to God. It is the prize itself, of which faith and hope must gradually put us in possession. In proportion as we love, we " dwell in God, and God in us ;" we anticipate heaven, and possess the blessing: for God is Love, and heaven is love. A magnificent edifice cannot be erected without scaffolding; yet the building is greater than the scaffolding, being the sole end for which it is necessary and when it is finished, the scaffolding is removed as an useless incumbrance.

Love will endure for ever; but faith and hope will soon be swallowed up in sight and enjoyment. In heaven they will be no longer wanted, but love will there be perfected; and every alloy of envy, selfishness, prejudice, or aversion removed: every uneasy, self-denying exercise changed for such as are most delightful; and all coldness and deficiency remedied. The blessed inhabitants will love God with their whole souls, and each other as themselves; and the felicity of every individual will increase the joy of all the rest. Love must therefore be greater than faith and hope; because more The two latter are excellent in its nature, and more enduring in its use. only necessary in this introductory scene, though honourable to God, and profitable to us in the highest degree: but the former will flourish for ever; the business, element, joy, and glory of heaven itself; uniting God and all holy creatures in the most perfect harmony and felicity. Col. iii. 14.

Yet love cannot perform the functions of faith or hope, any more than the eye can perform the office of the ear, or the hand that of the foot. However excellent, it can do nothing towards justifying a sinner. The little measure of it to which we here attain, can neither reverse the curse of the broken law, nor form our bond of union with Christ, that we may be justified" in that righteousness of God, which is upon all, and unto all that believe." Even were our love perfected, previous to justification, it could not atone for past sins, nor merit everlasting life; but in fact it is the fruit of the Spirit of Christ, and the seal of our gratuitous justification. The Scripture instructions concerning love, when duly considered, prove our need of this free salvation: and the measure of it to which we are restored, is a part It is therefore of that salvation, and an earnest and evidence of the whole. very obvious to see, that love is greater than faith or hope; that " nevertheless "saved by grace, through faith ;" and that "he who believeth shall be saved, and he who believeth not shall be damned."

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My brethren, let us learn from this important subject, not to oppose one part of Scripture to another, as many fatally do. That apparent love, which does not spring from faith, and is not accompanied by repentance, humility, hope, patience, and other holy dispositions, is a counterfeit and so is the faith that does not work by love, and the hope which does not purify the heart. That love to our neighbour, which is not the result of love to Christ, is not the love which the sacred writers extol: nor can we love the bodies of men aright, if we neglect their souls; or regard their souls, if we do not relieve their temporal wants, as we have opportunity and ability.

While we hold fast the principles of the gospel, let us beware of barren notions, spiritual pride, and a vain-glorious use of our endowments. These may be splendid in the judgment of man: but they are nothing, and worse than nothing, in the sight of God. A bitter, boasting, and censorious zeal, characterises" the wisdom that is from beneath; and is earthly, sensual, and devilish :" not that "which is from above, and is first pure, then peaceable, gentle, easy to be entreated, full of mercy and good fruits, without partiality, and without hypocrisy." James iii. 13-18. Let us then, my brethren, follow after love: but let us see to it that it be the genuine affection, the nature and effects of which the Scripture describes, and which connects the various parts of Christianity into one consistent whole.

We may likewise observe, that the least degree of those holy tempers, which are common to believers, is inconceivably more valuable to the pos sessor, than those shining gifts or accomplishments, by which some are distinguished, but which may exist without living faith. Such were the gifts of tongues and prophecy, miraculous powers, or apostolical authority, which might be separated from saving grace: and such are learning, genius, eloquence, and other admired endowments, which men covet, envy, or ostentatiously display.

But next to the possession of those holy dispositions which inseparably accompany salvation, we should desire and seek such gifts as may qualify us for the duties of our several stations; and we should pray earnestly, that "Our love may abound yet more and more in all knowledge and in all judgment; that we may approve things that are excellent; that we may be sincere and without offence, till the day of Christ: being filled with the fruits of righteousness, which are by Jesus Christ, to the praise and glory of God." Phil. i. 9-11.

SERMON XV.

PREACHED ON CHRISTMAS DAY, 1795.

ON THE CELEBRATION OF CHRIST'S NATIVITY.

LUKE, II. 13, 14.

And suddenly there was with the angel a multitude of the heavenly host, praising God, and saying, Glory to God in the highest, and on earth peace, good-will towards men.

Sr. Paul having said, "Without controversy, great is the mystery of godliness; God was manifest in the flesh,” adds among other things, that he "was seen of angels." These heavenly worshippers saw the Lord of glory, their Creator and Sovereign, clothed with human flesh, and laid as an infant in a manger they saw him tempted by the devil in the wilderness, and ministered to him, when he had overcome the enemy; they were spectators of his transfiguration on the mount, and his agony in the garden: they beheld him expire on the cross, attended his glorious resurrection and ascension; and when he was exalted in human nature to the mediatorial throne, they did him homage, and joined the redeemed in singing, "Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing." Rev. v. 9-14. For when the Father "bringeth in the first begotten into the world, he saith, And let all the angels of God worship him." Heb. i. 6. Finally, they will be attendant and ministering servants, when Christ shall come to raise the dead, and judge the world.

In taking occasion from the present festival, to discourse on a subject with which we should be conversant at every season of the year, I shall,

I. Make some remarks on the event celebrated by the heavenly host.

II. Explain the song of exalted praise and adoration.

III. Endeavour to bring the matter home to ourselves by some practical deductions.

And may the Lord himself direct and bless our meditations; that we may

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