brethren, is the essential character of every christian, and where we see this, should we esteem it a difficult thing to live peaceably with him in whom we discern it? Should we arrogate it to ourselves as any high praise, that we do not censure, that we do not grieve, that we do not injure him, because he follows not us? Is this the man to be hated or suspected, I will add, can we refuse to esteem and embrace him, merely because he worships in another assembly, or according to a different form, because he expresses his apprehensions about some of these doctrines in different words, because he cannot see all that we think we discern in some passages of scripture, or because he imagines he sees something which we discern not? Is it after all so great a matter, to love a character, which, amidst all its imperfections, is in the general so justly amiable? Nay, instead of thinking much of any acts of kindness, which it is in our power to perform for such a fellow-disciple, ought we not rather to lament that we can do no more for his service? Ought we not to endeavour rather to supply in our fervent prayers to God the lack of that further service, which christian benevolence dictates, but which the narrow limits of our condition and our nature will not allow us to perform? Methinks the matter might safely be rested here, and that the very description of christian charity, and its proper objects, might engage every heart to cultivate it. Nor is it easy to expatiate beyond the just boundary of such an argument. But I should be inexcusable, if while I have this text before me, I should deprive you of the pleasure which every benevolent mind must undoubtedly feel, in contemplating, what we are to consider, II. In how tender a manner the apostle addresses himself to these christians, and conjures them to cultivate the temper he had been recommending. And no words but his own will so properly represent this. He pleads the consolation of Christ, the comfort of love, the fellowship of the spirit, the bowels of mercy. Considerations, which if I can but illustrate, there will be little occasion to enforce them by any arguments of my own. 1. He pleads with them the consolation of Christ. This most strongly implies, that many important consolations arise from him, and that they will all, if properly regarded, conspire in disposing us to mutual love. That numberless consolations do indeed flow to the true believer from the Lord Jesus Christ, is too obvious to need being proved at large. Yet, O how delightful would it be to attempt a little to illustrate the point if my time would per mit! How delightful to speak of the genuine and strong consolation to be derived from the offices he bears-from the benefits he imparts-and from the figures under which he is represented in scripture! How delightful would it be to me to speak, and to you to hear of this faithful and infallible prophet, who brings us so complete a revelation of the divine will, in so plain and so condescending a manner! Of this great High-priest, holy, harmless, undefiled*, who made his own life our sacrifice, who is now, in virtue of it, interceding in our favour before the throne of God, and lives for ever to attend this friendly important office! Of our most gracious Sovereign, who rules with consummate wisdom and proportionable goodness; and is ever ready to exert the power with which he is invested at the right-hand of God, to defend us from every evil, and to make us More than conquerors † over his enemies and our own! Of that kind surety who has undertaken our cause, and paid off our dreadful debt, that he might rescue us from that prison from whence there is no redemption! Of that compassionate Shepherd, who having generously Given his life for the sheep, folds the weakest of the flock in his gracious arms, and Carries the lambs in his bosom §. And where should I bound my discourse, if I were to speak of those consolations, which flow from the benefits that Christ bestows! From the pardon he proclaims, the complete pardon of the most aggravated sins! From the peace which he restores to our troubled consciences! From the cures he performs on the diseased powers of our natures! From the strength he diffuses through the infeebled soul! From the joys which his cheering spirit gives, and the delightful prospect which his gospel opens; which it opens not merely with respect to the happy spirit, when it has shaken off this burden of flesh and blood, and springs to its blessed associates in the intermediate state; but especially after the resurrection; when inhabiting a glorious, a spiritual, a vigorous, an incorruptible body Fashioned after the model of the blessed Redeemer's , the complete man shall be for ever with the Lord! These views, Sirs, will justify all the liveliest and most beautiful figures, under which so glorious and adorable a Saviour is described in scripture: As the rose of Sharon, and the lily of the vallies, as the bread of life, that comes down from heaven; as the true vine; as the pearl of great price; * Heb. vii. 26. Rom, viii. 37. John x. 11. § Is. xl. 11. Phil. iii. 21. as the cleansing fountain; as the shady rock; as the morning star; as the sun of righteousness. Nay, must I not add, these views will teach us as it were to call for a new creation, to open upon us; to call for something fairer than roses and lilies, richer than pearls, sweeter than manna, more generous than the richest production of the vine, more refreshing than shades, or streams, yea brighter than stars, or the sun itself, to set forth the glory of Jesus, and describe the consolations which flow to our souls from him. But you recollect to what purpose these consolations are here mentioned; that by them we might be entreated to mutual love. And, O how forcible is the conclusion! The consciousness of happiness sweetens and exalts the soul, it makes it capable of nobler and more generous sentiments, especially when happiness, like this of ours, is conferred on those that were once the children of misery; and conferred, not by merit, but by rich compassionate bounty, by overflowing grace and mercy. That must be a mean and stubborn soul indeed which is not melted with such goodness, and which is not full of a desire to impart what it has so freely received. Especially may these consolations operate here, when we consider those who are recommended to our benevolent affections, as sharing in them with ourselves. Where, the full communication to all leaving no room for envy, the thoughts of being joint-proprietors must naturally be a source of love: For every one who is admitted to a share in these blessings, is honoured and adorned by them; is not only exhibited to us as the object of our Redeemer's love, which surely should greatly recommend him to ours, but is made lovely in consequence of it, and that with this further important and endearing circumstance, that he is destined by our glorious master to dwell with us and with him in a world of final and everlasting felicity. Let our souls enter into the attractive thought. However we now be divided; if we are indeed the members of Christ, one temple shall at length contain us, one anthem shall at length unite our voices, one object of supreme love for ever fill, and by filing, cement our hearts. Such consolations have we in Christ, such are the engagements in love which result from them! uniting to display what we are secondly to consider 2. The Comforts of love, which the apostle urges as a distinct argument. And certainly there is great comfort in it, comfort too great and too sweet to be displayed in one-single branch of a discourse, and which I rather wish you may all learn by experience than by report, which at best must be very imperfect. But it is most obvious these comforts are powerful and divine. Love not only guards the mind from the furious and diabolical passions of rage, envy, malice and revenge, which tear it like a whirlwind, which corrode it like a cancer, which consume it like rottenness in the bones, but fills it with a thousand gentle and pleasing sensations. Love distils a fragrant balm into the soul, that while it heals the wound which contrary passions have made, diffuses a most grateful and reviving perfume, most justly compared, in the passage I referred to above, to the Ointment poured on Aaron's head, or the refreshing Dew descending on Hermon and Sion*, and making all the country between them to share in its copious blessings. Who can enjoy himself even in the greatest plenty, while his heart is full of unkind passions to any, especially to his brethren? Who could rest in a palace amidst such disturbers, far more intolerable than the swarms of flies that invested Pharoah's gilded roof, or the Frogs that came up to the very chambers of the king +? But a benevolent and generous heart will make the plainest accommodations delightful, and as Solomon, who was so exquisitely acquainted with human nature, testifies, will render d dinner of herbs where love is, better than a stalled or and hatred rancour and malice with it. Hatred has torment, more sensible than fear: Torment sufficient to turn heaven itself into hell, as it in a manner did, before those wretched spirits, who first entertained it, were, by God's righteous judgment driven out from thence. But love, joined with that fervent devotion which so well agrees with it, and indeed is inspired by it, will turn the meanest and most incommodious dwelling on earth into a paradise, yea into the delightful anticipations of heaven itself. And therefore has a gracious God, though his own felicity is perfectly independent on the greatest height of our love, or the most total deficiency of it, required us to love himself, and to love one another, that we might continually feel the noblest pleasure, a pleasure like that which he feels in the consciousness of his own most perfect goodness, and in the survey of his creatures as made happy by it: And I hope I offend not in adding, a pleasure which, as our natures are constituted, omnipotence itself could not communicate to us in any other vehicle but that of love. But we must not forget the third topic of argument which the apostle pleads, 3. The fellowship of the Spirit. Now it is implied as the foundation of this argument, that all christians do indeed Ps. cxxxiii. 2, 3. † Ex. viii. 24-3. + Prov. xv. 17. partake of one spirit. As the apostle expresses it, By one spirit we are all baptized into one body, and have all been made to drink into one spirit*; and this is pleaded as an endearing consideration, not only here, but elsewhere, Keep the unity of the spirit in the bond of peace-there is one spirit +. And it is indeed so. Hereby we become members one of another, we are one body, as animated by one spirit. It is also the gift of Christ as our common Head, and given that it may adorn us, and by so adorning may unite us; as indeed what can render the soul more amiable than to be animated, to be impregnated with the spirit, whose fruits are so celestial and divine? Hear how the apostle, in whom it so eminently reigned represents its effects, the Fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance t; and surely these fruits, fair as they appear when considered in themselves, must render those who possess them so much the more amiable, when considered as proceeding from this sacred principle: For thus they render the persons who possess them venerable; and we the more easily love where we greatly esteem. Does not the holy Spirit himself deign to descend and dwell in such souls, and there to plant these noble and glorious fruits, and shall I disdain them? Shall all the rich treasure that he has lodged there, go for nothing with me, because he has not added this or that circumstance? Because he has not taught them to judge exactly with me, and inclined them to worship with me? Surely to argue thus would be to grieve and affront this Spirit of Goodness. And let us not think to secure ourselves by saying they have it not. On men apparently sensual, cruel, and wicked, we may indeed pass this censure, whatever their religious profession may be: But where appearances are fair, we should be cautious of drawing such a conclusion; should rather be ready to suspect ourselves, and say, "have I indeed the Spirit of God, the spirit of wisdom, of candour, of love, when I thus Judge my brethren, when in honour I prefer myself to them? When I say let me Take the mote out of thine eye, and consider not the beam that is in mine own || ?" Let us not thus Grieve the Holy Spirit of God, if we desire to preserve any hope of being sealed by it to the day of redemption T. The sense and the force of this argument is apparent; though it may perhaps be a little difficult precisely to fix that of the next, to which we must now proceed, * 1 Cor. xii. 13. † Eph. iv. 3, 4. + Gal. v. 22, 23. |