without suffering with him-and would carry away the palm of victory, without a conflict. They would fain go to heaven; but they have a deep-rooted aversion to the lowly, mortifying way that leads to it. When the Apostle said, “Our light affliction, which is but for a moment, worketh for us a far more exceeding, and eternal weight of glory.” he took care to describe the persons who could use this language"While we look, not at the things, which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal. " In describing religion we must be careful to avoid the conduct of those who have placed too much stress upon circumstantials; while they have overlooked and neglected the essentials. The contentions about names, and modes, and forms have been fierce, disgraceful, and destructive. The mint, the anise, and the cummin have been profusely strewed, in due proportions, upon the sacred altar; but the weightier matters of the law, judgment, mercy, and faith, have been shamefully omitted. A bigot cannot be a Christian. If a man say there is no salvation out of the pale of his church, we may know at once to what synagogue he belongs. In the text, Christians are described as being called according to God's purpose. And can God have any secret purpose at variance with his revealed will? Is it not his gracious and glorious purpose to save a lost and ruined world through the atoning sacrifice of our Lord and Saviour Jesus Christ? We are not left to infer this—it is not obscurely intimated— it is not matter of doubtful disputation-it is so plain that he who runs may read. "God is no respecter of persons. As I live, saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die, O house of Israel. ?" Can his word, his oath be dis believed? "Whosoever shall call upon the name of the Lord shall be saved. Christ gave himself a ransom for all -He by the grace of God tasted death for every man. All may come and take of the water of life freely." God could not close the sacred volume without giving us an abridgment of the whole, and leaving man without excuse: "The Spirit and the bride say, Come: And let him that heareth say, Come! And let him that is athirst come! And whosoever will, let him take the water of life freely." They are called. Man left to himself could never come to God. "No man can come unto me, except the Father draw him"-a proof that the great work of human redemption originates with God; and he therefore ought to have all the glory. Called by the providence of God—by the word of God-by the ministers of God-and by the Spirit of God-Called to the Gospel feast-to receive the Lord Jesus-to trust in him-to depend upon him—to believe in him-to live to him-to resemble him-and to glorify him. Called to be "conformed to the image of his Son;" for "God hath not called us to uncleanness, but unto holiness"—and we are exhorted "to give diligence to make our calling and election sure." Faith in Christ is proved by love to him-this is the effect, not the cause of their calling. "We love him, because he first loved us." It would be insulting to Our adorable Redeemer, to pretend to assign reasons why we ought to love him— infinite goodness is beauty in perfection. We love those persons most whose resemblance to him is the most conspicuous; and we cannot but love him who by his grace has made them what they are. The most simple and satisfactory definition of true réligion is LOVE-love to God, and love to man. This love to God is supreme not subordinate. "Whom have I in Heaven but thee? and there is none upon earth that I desire beside thee." "He that loveth father or mother, wife or children, brethren or sisters, houses or lands, more than Christ, is not worthy of him.” It is ardent not cold. Knowledge is a light; love is a fire. When our affections are placed upon other objects, there is great danger of excess, but here there is none; who that loves can love enough? “ Passion is reason, transport, temper here.” It is influential, not speculative; it gives birth to, cherishes, and perfects, quietness, peace, unity, pity, purity, and joy! It delights to wipe away a suffering brother's tear, and to pour the balm of sympathy into his bleeding heart. It strikes at the root of that practical Antinomianism, which allows a man to revile, and slander, and wound his brethren with impunity. The best proof which we can give of our keeping the first great commandment, is our constant, and careful, and righteous observance of the second. "By this shall all men know that ye are my disciples, if ye love one another. He that loveth not his brother, abideth in death. He that hateth his brother is a murderer.—If a man say, I love God, and hateth his brother he is a liar; for he that loveth not his brother whom he hath seen, how can he love God, whom he hath not seen? And this commandment have we from him, that he who loveth God, love his brother also." It is assimilating-it makes us resemble the object beloved. No pride, no envy, no malice, no impure desire, can reign where love reigns. The love of Christ uproots the love of sin. God is the portion of the Christian, and with that portion he is fully satisfied. The love of Christ and the love of the world cannot coexist. Thus all true believers love God; and this love makes every duty delightful, every burden light, every yoke easy, every offering, however small, acceptable. It is the fulfilling of the law-the end of the commandment : the perfection of the Gospel, the delight of the saints, and one of the brightest ornaments of Heaven! Some may be ready to say, "If this be religion we do not possess it we do not love God as we ought to do-we are distressed because we cannot love him as we desire; knowing that he is "the fairest among ten thousand and altogether lovely." Then let your grief help you, as the earth helped the woman, If you did not love him at all, you would not be grieved that you do not love him more. Be of good courage: better days await you; your desire shall be granted; you shall love him with all your heart, and soul, and strength. Even now, depressed as you are, and little as you may be able to do for him whom your soul loveth, you may be able to say with restored Peter, "Lord, thou knowest all things, thou knowest that I love thee.” This proves that the work is begun ; but do not be satisfied with this: your privilege is to be a child of God, not merely a servant. You need not remain in the outer court; press into the holy of holies. Put God to his word-plead his promises-never rest till you have the abiding witness of your sonship: "for as many as are led by the Spirit of God, they are the sons of God." Let the "spirit of bondage" give place to the "spirit of adoption, whereby we cry, Abba, Father! The spirit itself beareth witness with our spirits, that we are the children of God: and if children, then heirs ; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together." II. Their PRIVILEGE announced: "All things work together for good to them that love God." Many of the dispensations of providence are very mysterious: God does whatsoever he pleaseth, in heaven above, and among all the inhabitants of the earth. He has often led his people by a way they have not known; not assigning reasons for his conduct; because he will exercise their faith. Storms and tempests-thunder and lightning-though in many cases fatal to individuals, are conducive to the general good. "God sitteth above the water-floods, and reigns a King for ever. Clouds and darkness are round about him: righteousness and judgment are the habitation of his throne." "We sing thine arm unshorten'd, Brought through our sore temptation, Thine arm hath safely brought us A way no more expected, Than when thy sheep pass'd through the deep, "All things work together for good." These words must be qualified as well as explained. What things? All those things which come upon us in the order of divine providence-which we are unable to control, or preventall things which are not the effects of our imprudence, our follies, or our sins. Some would fain include moral evil among the "all things," and would have us submit to evil, that good may come. We have not so learned Christ; but regard sin as the abominable thing which God hateth, the parent of all the miseries which afflict our world; which has changed the garden of the Lord, into a vast Aceldama, one wide field of desolation and blood. We deeply regret the good opinion they appear to have of sin-" it is to humble them-to prevent self-righteousness-to endear the Saviour-to quicken them in duty—and to make them ardently desire that heaven where sin has no place." But could not all these things be much more speedily and effectually produced by the love of Christ? Can it be regarded as a privilege to have a heart desperately wicked and prone to wander from the living God? Is it decorous for a christian, directly or indirectly, to plead for doubts, and fears, and sins? ought he not to find better employment, and be animated by a better spirit? He should not endure, much less B |