It is the dignity of man to be capable of extensive union, and of diffusive benevolence; and the avowed design of God, to spread his gospel universally, encourages its noblest exertions. But the text leads us to consider our special duty towards them that already know the Lord. We will

therefore notice,

FIRST, The distinguishing nature and special objects of the love here inculcated.

Our Lord is not here speaking of that sincere benevolence, which should extend to all mankind, including our personal enemies, and those who may be at present enemies to God. This he strongly inculcates elsewhere. The law of God requires it, the gospel promotes it, and true saints possess it.

But the text relates to a higher kind of love, which we must admit is more confined in its objects. It includes complacency, and is restricted to those who are the true disciples and brethren of Christ.

It is grounded upon their relation to Christ, and their resemblance of him: and consequently, it originates in love to him, and testifies the sincerity and strength of it. John, in his second Epistle, describes it, as belonging to all who have known the truth, and as having respect to the truth which dwells in the objects of it.

Yet it does not spring from mere attachment to speculative opinions, or a blind adherence to external forms. While Christians own Christ as their teacher, they regard him in at still higher and more endearing character as their Saviour and King. The truths he has taught, are of the most affecting and most practical kind; nor can they be cordially embraced without powerfully influencing the heart and the life.

If the import of the gospel be understood, we must be humble; and as only by pride cometh contention, this must do much to prevent discord, arrogance, and every hateful passion. Shall they who know that they were worthy of death, but who have obtained pardon through a Mediator, quarrel with their fellow-criminals; especially with those who have accepted and pleaded the same act of grace with themselves, and are now interested in the same free favor and pardoning

mercy? Shall they not be attached to one another, as well as to their Redeemer? or can they rightly regard him, and feel no regard to each other?

If we understand the nature of the gospel, we must love one another. The religion of Christ is the religion of love. In the gospel is the most wonderful display of divine love. "God so loved the world, that he gave his only-begotten Son, that whosoever believeth in him should not perish, but have everlasting life." Christ loved his church, and gave himself for it. Surely then, his love must constrain us to love those, who are evidently loved by him.

1 John iii. 16.

If we enter into the design of the gospel, we must love one another; being alike taught to depart from iniquity, and to be separate from the world; being alike exposed to the world's hatred; having the same rule to guide us, the same object of pursuit, and the same expectations of future happiness.

Now this love should extend to all who are of " the true circumcision, who worship God in the Spirit, rejoice in Christ Jesus, and have no confidence in the flesh." "As many as walk by this rule, peace be upon them, and upon the Israel of God." It is not founded on expectation of temporal advantage, personal benefit, or party connexion; but on that relation to Christ, which is manifested by faith, works by love, and produces studious conformity to him. It extends to all such, as far as we are convinced they are of this description, whether they follow with us or not, or are of our society, denomination, or country; notwithstanding difference of sentiment on other subjects or even on the inferior parts of religion.

SECONDLY: The ways in which we should discover this love to the true disciples of Christ.

Own and acknowledge as such, all that can make good their claim to this distinguishing character. We are not bound to believe every pretender; but should judge candidly and impartially, according to our Lord's own rule. "By their fruits ye shall know them." Beware of false candor. Holy love " rejoices not in iniquity, but rejoices in the

truth. Beware of real censoriousness. Do not unchristian a man for every mistake, or imperfection; and especially not for disagreeing with you in some matter of doubtful disputation, or human invention. No, nor let a fault weigh a vast deal more in one of another denomination, than you would allow it to do in one of your own sect.

Unite with the disciples of Christ, in avowing your entire dependance on him; your love to his gospel; regard to his authority; conformity to his will. On points wherein

true Christians may differ from each other, search the Sacred Scriptures for yourself. Unite more closely with those that you really think nearest the standard; but let nothing prevent your showing a sincere affection to all who hold the head.

It would not be conforming to Christ's command, to admit privately the principal truths of the gospel, and yet be ashamed to avow them; or own his commands, and yet not practise them. To wish to stand fair with a few select professors, who may be most reputable in the world; but to be unwilling to join any body of Christians, because the majority are poor and despised, and some inconsistencies found among them,—would be to act a very different part from Moses. Heb. xi. 25. Let it appear that the evidence of real conformity to Christ, recommends to your esteem, all who belong to Christ, for his sake.

Never lay more stress on things in which men may agree with you without regeneration, than on those which indicate regeneration. You are not bound to approve of every thing in true Christians. Mourn over their defects, but delight in their graces. Though not blind to their faults, do not exaggerate, nor needlessly expose them. Let all your intercourse be regulated by love. Mingle tenderness and faithfulness in your reproofs.

Show that you value their company. Let such be your chosen associates. All cannot, in this world, enjoy the society of many; but show you do not despise any, with whom you may reasonably expect to live for ever. Show that your heart is set on the advancement of Christ's cause; that you rejoice to hear of its success, and to subserve it. Rejoice in

the prosperity of others; sympathize with their afflictions; readily relieve, if it be in your power.

Study things which make for peace, and whereby one may edify another. Lay out yourself for the good of your fellowchristians, by word and deed. Exercise self-denial, forbearance, forgiveness. Set an edifying example.

THIRDLY: The motives which should excite us to attend to this duty.

Our Lord's authority; the peculiar stress he laid upon it, as his dying charge. His own example; the desire of resembling and honoring him; the hope of his approbation. "Ye did it unto ME."

You were loved with the same love; bought with the like price. You are partakers of the same new nature; are engaged in the same cause; have the same enemies; the same privileges; and are going to one home'

While your love extends to all, let it have full employ in the particular society to which you have voluntarily connected yourself; and show it, especially to those with whom you are called to the greatest intercourse.

LXXX.

THE NATURE AND EVIDENCES OF DIVINE

MANIFESTATIONS.

JOHN xiv. 22.

Judas saith unto him, (not Iscariot,) Lord, how is it that thou wilt manifest thyself unto us, and not unto the world?

THESE words of the apostle Jude, may be considered as either the language of inquiry or of admiration; or probably of both. He wondered at the condescension of our Lord, in the promise, (ver. 21.) though he did not already understand how it should be fulfilled, and begged some further explanation. As all who truly love Christ, are equally concerned in the subject, it must be highly worthy of our attention and careful investigation, being very wonderful and affecting. Let us accordingly endeavor to examine, the nature and evidences of divine manifestations.

FIRST: The nature of divine manifestations.

Let us inquire, What is it for Christ to manifest himself unto us, as he does not unto the world? We observe,

NEGATIVELY,

First, A spiritual manifestation of Christ is here intended, and not merely an acquaintance with our Lord's humanity on earth. Judas Iscariot had the latter equally with the eleven. But the privilege in the text is common to saints in all ages.

Secondly: It implies much more than the manifestation of his natural perfections in the works of creation and providence.

Thirdly: It is more than the discovery he has made of himself to all under the sound of the gospel, by the bare letter of the word. It is not a speculative acquaintance, without an answerable frame of heart.

Fourthly: It is not any merely rational operation of his power or spirit upon the natural conscience of men in general. What some call the light within, is not this manifestation of Christ.

Fifthly: It is far from consisting in any imaginary appearance, or fanciful view of Christ's human nature now, as if on the cross, or surrounded with a kind of glory.

Sixthly: It does not chiefly consist in a discovery of personal interest in his benefits, or the manifestation of his love to an individual.

CONCESSION.-First: Every spiritual manifestation of Christ will produce an earnest desire of interest in him, and appropriation of him.

Secondly Spiritual manifestations are often attended with a high degree of assurance of interest in him.

Thirdly: All spiritual manifestations afford some evidence, that those who enjoy them are interested in Christ Jesus.

Yet the following ASSERTIONS appear well founded :--First: A mere persuasion of interest, (without any spiritual manifestation accompanying it,) has nothing gracious in it.

Secondly: Some true Christians may possibly retain some persuasion of interest in Christ, when grace is very little in