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the evidence of our being sincere Christians, is of two kinds. There is a love to the saints who bear the image of Christ, and in whose faith and holiness we discern that such persons are, as the Scriptures testify, temples of the Holy Ghost." And there is a love for the whole race of man, as man, and irrespective of any evidence which they may give of faith or holiness; a love which prompts to a deep sympathy with their infirmities, and an unfeigned commiseration of their misery, as being in common with ourselves, "by nature children of wrath, aliens from the commonwealth of Israel, without Christ, and therefore without God in the world." The regenerate believer is perhaps naturally benevolent. Perhaps he received in the original construction of his moral being, some of those amiable and beneficent traits of character which are given to some men, rather than to others; or if education be the means by which the Lord imparts such blessings, rather than by a primary gift of nature, he has in the good providence of God, and through the intervention of second causes, all appointed of God, obtained, it may be, generous principles and dispositions, inciting him to works of mercy and of justice. In these respects then he may be on a level with natural men of amiable and benevolent affections and character. But he will differ from them in this: his schemes of beneficence will be more extensive than theirs, and his charity far deeper. He will seek to redress the temporal evils which affect his fellow-creatures; he will be most zealous to defend the oppressed, and to plead the cause of suffering humanity; to feed the hungry and to clothe the naked: but more than this, his pity for the dying souls of men will prompt at least an equal attention to their spiritual and eternal interests. And the love which prompts this

zeal, is no false fire of dubious origin. Sadly true it is, that there have been, and still are, those who will compass sea and land to make one proselyte; the ostensible cause of all this zeal, being as they say, the love of souls, whilst in fact the basest feelings prompt the spurious self-devotion. But the love which our apostle describes is not of this kind; God is its author, and he also unfolds the nature of this grace to the believer; who amidst all the false appearances which a false charity assumes, can discern in his own heart, the evidence of this love unfeigned. The affection of the natural man for his fellows, does not rise beyond a desire for their temporal welfare. It is impossible that it should do so; for however amiable, however beneficent a man may be, how shall he who is yet dead in his own sins, and the uncircumcision of his flesh, seek to rescue others from that wrath of God, which he has yet to discover is impending over his own head? The believer has become acquainted with the terrors of the Lord. He has been convinced of sin by the Spirit; and he knows that " the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men." And his deepest sympathy is excited for those who as yet know not that they are poor, and miserable, and blind, and naked, as it regards all spiritual good. Who know not, that the wrath of God abideth on them, except it be averted by repentance and faith, which are the gifts of God. And surely we discern the difference of natural and spiritual affection in this particular; that the love of nature embraces the well-being of man in this present life only; the love of the Spirit, his earthly life indeed, but also his heavenly and eternal life. Now to this attain.

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love in the Spirit," the natural man does not That he should do so, has been shown to be

impossible; for as before observed, this love is connected with those spiritual convictions which are peculiar to the believer, who is aware that the curse of a broken law hangs over the children of disobedience. And if the man of merely natural benevolence is incapable of exercising Christian love towards the human race at large, he is alike incapable of loving the brethren out of a pure heart fervently. It is even possible that he may hate the saints, whilst he is apparently full of good-will to men generally. And this alas has been, and is still, too common a case. The page of history attests the fact on a large scale, and in common and every-day life, its truth is also but too evident. The cause of this enmity is however easily explained, for in order to love the disciples of Jesus, we must begin with loving their master. We must be conscious of his beauty, and enamoured of it, before we shall perceive and admire his likeness in his people. Our love then to Jesus is the spring from whence must flow our love to his saints; love to him, the fountain from whence proceed those innumerable rills which reach to every member of his mystical body, the church. And this love to Jesus is the heritage of his saints alone; they only possess it. It is the gift of God to their souls, a divine gift, a fruit of the Spirit. No produce of the natural heart, but the purchase of the Saviour's own love. He obtained it for his people, and he imparts it to them, whispering to their hearts by that voice of the spirit, by which he brings all things to their remembrance, "if ye love me, keep my commandments; and commandment, that ye love one another as I

this is

my have loved you."

11. But he that hateth his brother is in darkness, and walketh in darkness, and knoweth not whither he goeth, because that darkness hath blinded his eyes.

If there is one Christian grace rather than another to which the Apostle John affixes the seal of the Spirit, it is love of the brethren: if there is any one feature of character upon which he especially sets the stamp of reprobation, it is hatred of believers. This is the dark spot, which marks out the seed of the serpent, who from the beginning were described by God himself as those who should be at enmity with the seed of the woman, even with Jesus and his saints. (Gen. iii. 15.). Our Lord also emphatically points out in several of his conversations with his disciples, that this most ancient prediction must needs be fulfilled in the experience of the Church. How often does he advert to the enmity, which shall be displayed in direct acts of hostility to his people; and all this for his name's sake.

If the world hate you," says Jesus, "ye know that it hated me before it hated you; but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you." Here our Lord discloses to his Church, the real ground of the hatred entertained against them; " because I have chosen you out of the world." This is an offence unpardonable, that the despised saints should enjoy so high a prerogative; above all, that they should claim it, and avow it to be theirs. What, say their enemies, with scoffing contemptuous mockery, and are these indeed the heirs, for whom the inheritance is reserved ? Let us kill these heirs, that the inheritance may be

ours.

That it is the Father's good pleasure to give the

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kingdom to a little flock of comparatively insignificant persons, who lay claim to no merits beyond those of mankind at large, but who at the same time affirm that they have a good hope through grace," that they are actually the heirs described in the Scripture; this good will of the Father, and this assumption of the saints, that they are actually the beloved of God, excites the indignation of those who refuse to come themselves as humble suppliants to Jesus, that they also may be made partakers of the hope of eternal life. In describing the state of such adversaries, how does our apostle multiply expressions significant of their death in sin. They are in darkness: they walk in darkness: they know not whither their fatal enmity tends; they know not the fearful goal to which it is hastening their steps. Darkness hath blinded their eyes; true, they might see, but they do not. "The true light now shineth;" they are encircled with its bright beams; but in God's light, they do not see light. They see Jesus and they hate him, although they call him Master and Lord, and do, it may be, many works in his name. And they behold the saints, who bear their Master's image, but discern in them no form nor comeliness, that they should be desired. The ameliorated condition of society, in some places, and at some periods, and various combining circumstances, may prevent the full developement of this principle of hatred, but it is deeply lodged in the unregenerate heart. To the eye of man, the exterior demeanour may be courteous and even kind. The contempt that is within the heart may not be expressed. But if it be there, it is discerned by that eye, which looks not on the outward appearance, but which tries the reins and hearts of the children of men : by that eye of God which is not only quick-sighted to dis

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