with they are called with all lowliness and meekness, with long-suffering, forbearing one another in love; endeavouring to keep the unity of the Spirit, in the bond of peace."

But in the full extent of the word, a peacemaker is one, as he hath opportunity, doth good unto all men : one that being filled with the love of God and all mankind, cannot confine the expressions of it to his own family, or friends, or acquaintance, or party: or to those of his own opinions; no, nor those who are partakers of like precious faith: but steps over all these narrow bounds that he may do good to every man: that he may some way or other manifest his love to neighbours and strangers, friends and enemies. He doth good to them all, as he hath opportunity, that is, on every possible occasion; redeeming the time, in order thereto, buying up every opportunity, improving every hour, losing no moment wherein he may profit another. He does good, not of one particular kind, but good in general; in every possible way, employing herein all his talents of every kind; all his powers and faculties of body and soul; all his fortune, his interest, his reputation; desiring only that when his Lord cometh, he may say, "Well done, good and faithful servant!"

Sermon on Matt. v. 8, 9, 10, 11, 12.

CHARITY.

The outward work, without charity, profiteth nothing; but whatsoever is done out of charity, be it never so little and contemptible in the sight of the world, is wholly fruitful: for God weigheth more with how much love one worketh, than how much he doth. He doth much that loveth much; he doth much that doth a thing well. Vol VII. of the Works, p. 326.

THREE-FOLD STATE OF MAN DESCRIBED. The natural man neither fears nor loves God: one under the law fears; one under grace, loves him. The first has no light in the things of God, but walks in utter darkness; the second sees the painful light of hell; the third, the joyous light of heaven. He that sleeps in death, has a false peace. He that is awakened has no peace at all. He that believes, has true peace, the peace of God, filling and ruling his heart. The heathen, baptized or unbaptized, hath a fancied liberty, which is indeed licentiousness: the Jew, (or one under the Jewish dispensation) is in heavy, grievous bondage: the Christian enjoys the true glorious liberty of the sons of God. An unawakened child of the devil, sins willingly: One that is awakened sins unwillingly the child of God" sinneth not, but keepeth himself, and the wicked one toucheth him not. To con

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clude; the natural man neither conquers nor fights; the man under the law fights with sin, but cannot conquer: the man under grace fights and conquers, yea, is more than conqueror, through him that loveth.

Sermon on Rom. viii. 15.

LOVE SUPERIOR TO FAITH.

Very excellent things are spoken of faith, and whosoever is a partaker thereof, may well say with the apostle, "Thanks be to God for his unspeakable gift." Yet still it loses all its excellence, when brought into comparison with love. What St. Paul observes concerning the superior glory of the gospel, above that of the law, may with great propriety be spoken of the superior glory of love, above that of faith. "Even that which was made glorious, hath no glory in this respect, by reason of the glory that excelleth. For if that which is done away is glorious, much more doth that which remaineth exceed in glory." Yea, all the glory of faith, before it is done away, arises hence, That it ministers to love. It is the great temporary means which God hath ordained to promote that eternal end.

Let those who magnify faith beyond all proportion, so as to swallow up all things else, and who so totally misapprehend the nature of it, as

to imagine it stands in the place of love, consider farther, That as love will exist after faith, se it did exist long before it. The angels, who from the moment of their creation, beheld the face of their Father that is in heaven, had no occasion for faith, in its general notion, as it is the evidence of things not seen. Neither had they need of faith, in its particular acceptation, faith in the blood of Jesus: for he took not upon him the nature of angels; but only the seed of Abraham. There was therefore no place before the foundation of the world, for faith either in the general or particular sense. But there was for love. Love existed from eternity, in God, the great ocean of love. Love had a place in all the children of God, from the moment of their creation. They received at once from their gracious Creator, to exist, and to love.

Nor is it certain (as ingeniously and plausibly as many have descanted upon this,) That faith, even in the general sense of the word, had any place in paradise. It is highly probable, from that short and uncircumstantial account which we have in holy writ, that Adam, before he rebelled against God, walked with him by sight, and not by faith.

"For then his reason's eye was strong and clear,
And as an eagle can behold the sun,

Might have beheld his Maker's face as near,
As th' intellectual angels could have done."

He was then able to talk with him face to face, whose face we cannot now see and live. And consequently had no need of that faith, whose office it is, to supply the want of sight.

On the other hand, it is absolutely certain, faith in its particular sense had then no place. For in that sense it necessarily pre-supposes sin, and the wrath of God declared against the sinner: without which there is no need of an atonement, for sin, in order to the sinner's reconciliation with God.-Consequently, as there was no need of an atonement before the fall, so there was no place for faith in that atonement: man being then pure from every stain of sin, holy as God is holy. But love even then filled his heart. It reigned in him without a rival. And it was only when love was lost by sin, that faith was added, not for its own sake, nor with any design, that it should exist any longer, than until it had answered the end for which it was ordained, namely, To restore man, to the love from which he was fallen. At the fall therefore was added this evidence of things not seen, which before was utterly needless : this confidence in redeeming love, which could not possibly have any place, till the promise was made, that the seed of the woman should bruise the serpent's head.