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SERMON III.

1 JOHN v. 3.

FOR THIS IS THE LOVE OF GOD, THAT WE KEEP HIS COMMANDMENTS: AND HIS COMMANDMENTS ARE NOT GRIEVOUS.

THERE is something very humiliating in the reflection, that the human heart is not only "desperately wicked," but that it is "deceitful above all things," so that "none can know it," none can arrive at any certainty that his heart is not practising some gross and fatal deceit upon him. This is so humiliating, that few will allow it as respects themselves, though they are very forward to make their observations on the want of self-knowledge which is betrayed by their neighbours. No one, however, will be able in this respect to cast the first stone at his brother, if he is to stay his hand till he can prove that he is without sin himself. We are continually showing that we think ourselves pure, on points where those around us most clearly discern our defilement; we are perpetually taking credit for virtues, in which those who know us best, see that we are remarkably defective, so that we are startled, and conceive ourselves injured,

when by any means we discover the estimate formed of us.

But well would it be for us, if this system of deception extended only to those things of which our neighbours are cognizant; it follows us also into matters, in which we have immediately to do with God; and where therefore self-flattery, when carried to its utmost extent, can afford us no lasting comfort; for soon, very soon, we must be naked and open to our own view, just as we are now to that of God; these false and deceitful imaginations are the refuges of lies, which shall be all swept away in the "day of wrath and revelation of the righteous judgment of God." To discover what we really are, will then be of no other use than to show us the justice of God in our condemnation; but if we can detect the error now; if we can discover our mistakes while opportunity is afforded of correcting them, we shall be infinitely gainers, though the discovery will in some respects be painful; hence all those exhortations to diligent watchfulness, and self-examination, which abound in the Holy Scriptures; hence all those minute displays of the fruits and effects of Christian graces ;-all are intended to assist us in guarding against selfdeception, to enable us to ascertain what manner of persons we really are; that thus we may know to what points we have special need to pay the closest attention. Such is the nature and design of the text; it is intended to show us whereby we

may distinguish true love of God, from every spurious imitation, and from every delusive feeling. There are, we see, two particulars which characterize this principle, by which we may be enabled to judge whether it exist in our hearts or not.

I. IT KEEPS GOD'S COMMANDMENTS.

II. IT RENDERS THOSE COMMANDMENTS EASY AND PLEASANT.

I. This is the love of God, that we keep his commandments. The apostle here puts the effect for the cause: the two are inseparable, and therefore the substitution of the one for the other is productive of no mistake.

As the love of God is the first and great commandment of the law, it might be considered as the sum total of the religion of a creature. So long as this principle existed, and bare rule in the heart of man, every thing else that was holy and good naturally followed; but when these right affections toward the Creator ceased to prevail in his breast, then rebellion and disorder immediately ensued.

But not only is the "love of God the first and great commandment of the law," it holds an equally important place, under the gospel dispensation. The Son of God was not merely manifested, that he might make provision for pardoning sinners, and saving them from everlasting woe, but that he might destroy the works of the Devil, that he might bring back man to God, "redeem

him from all iniquity," and save him from that state of moral and spiritual decay, into which he had fallen by sin. We are told therefore, that again shall the law of God be written in the soul of the true believer in Christ, and the first and great commandment, the love of God, will of course be engraven in indelible characters on the fleshly table of the heart. No sooner does a man become possessed of true faith; no sooner does the Holy Spirit, as the sanctifier of the elect people of God, commence his work in the soul; no sooner is the rebellious creature reconciled to his God, than he beholds in the divine character every thing that is calculated to excite his fullest admiration. If he views it as displayed in Jesus Christ, and so sees that God is love, the very perfection of all that is kind, compassionate, longsuffering, and bountiful; this awakens in him the deepest sense of his own obligations and dependance; the strongest feelings of gratitude for mercies already received, and the fullest reliance on him for supplies of future mercy and grace; united with adoration, wonder, and love. If again he looks on God as perfect in holiness, abhorring iniquity, and determined that it shall not go unpunished, though thus he appears as a consuming fire; yet even the dread with which he contemplates the perfections of the godhead, is mingled with admiration; they excite no hard thoughts, no rebellious murmurs 'in his breast; they produce

fear indeed, but a fear which, mingling and uniting with love, forms that which is the right disposition of a creature toward his Creator.

Dispositions like these, the law required, and the gospel is intended to produce; they are as necessary under the covenant of grace, as they were under the covenant of works; for there can be no religion without them. Every man's heart and conscience allow this; every one knows that it is only so far as he is possessed of these feelings, that he can indulge the hope that he is in the favour of God, and in the way to heaven. And, here occurs that danger of self-deception, of which I spoke at the commencement of my discourse. We feel that it is right and just, that we should thus love God, and delight in the contemplation of his perfections; we know indeed that if we be strangers to this, we cannot be in a state of preparation for the company and the worship of heaven, and of course cannot be admitted there; this is a reflection we wish to shun; we naturally "speak peace" to ourselves; we dread the idea of discovering that we have not the love of God in us,” because that would blast all our hopes; and as we easily persuade ourselves of the truth of any thing we wish to believe, we think we can trace some feelings in our breasts not quite consistent with a total destitution of love to God, and so we persuade ourselves, that all is right. Thus are we in perpetual danger of "deceiving our own hearts;

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