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assistance of the Holy Spirit to enable us to fulfil this and all other duties required of us. Hence we need prayer, and watchfulness, and meditation, and “a life of faith in the Son of God, who loved us and gave himself for us." Let us then think much of the debt we owe, and of the way in which alone we obtain forgiveness, through the atoning sacrifice and the mediation of the Saviour. Resentment cannot long lodge in the bosom of the man who has tasted redeeming love. Let us therefore be ever " looking unto Jesus" for grace to enable us to exercise the same long-suffering which we have so richly experienced. Thus we shall adopt, in faith and hope, the petition which our blessed Lord has taught us,— forgive us our trespasses, as we forgive them that trespass against us;"-thus we shall have a well grounded confidence that this and all our prayers will be heard and accepted; and thus we shall be preparing for the purity and felicity of heaven, where our love will be perfected, and where "we shall be like God, for we shall see him as he is."

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[IT has been customary, in all ages, for men to unite together in the promotion of objects, sometimes praiseworthy and beneficial, but alas! too often both sinful and dangerous. The character of the society which I have been requested to address this morning, happily belongs to the former class. We must however confess with grief and humiliation, that in social compacts, expressly dedicated to works of benevolence, through the depravity of man, disputes, divisions, and animosities may prevail. Indeed, schisms and feuds have too often appeared in the church of God itself. The most desirable of blessings therefore, to any society, is, that its members should continue together in a state of unanimity, peace, and harmony. But what principles can so govern the sinful passions of men, as to bring them into habitual subjection and order? and what motives will influence

The substance of this sermon was preached some years ago at Weston in Shropshire, to a benefit society, of which the late Sir Richard Hill, a highly esteemed friend of the author, was the president; and on which occasion he was present. The introductory passage between the brackets, it will be observed, has a peculiar reference to such an occasion.

dences of the ungodly, unregenerate state of the wicked; but also the grounds of their condemnation. For although good works do not merit salvation, because when we have done all that we can do, we have done no more than our duty, and are unprofitable servants; yet it is evident that evil works merit punishment and condemnation. Let it be noticed likewise, that sins of one kind only are here mentioned-sins of omission. But if the wicked are deserving of condemnation for the omission of duty, oh how much more for their sins of commission! Whatever our feelings therefore may be on this awfully painful subject, if our minds are enlightened by the Word and Spirit of God, we shall be convinced that the sentence is righteous, and will be justly put in execution. And now, behold, the wicked go away into everlasting punishment. They are cast down into the abyss "where their worm dieth not, and their fire is not quenched." But spare me from attempting to enlarge on this tremendous and dreadful part of our subject; and let us turn once more to contemplate the final state of the righteous.

The redeemed and sanctified of the Lord, having been accessors with Jesus in his judgment on the wicked, and having given their amen to his righteous judgments, are now led to their everlasting home, under the conduct of the Captain of their salvation. Here they will be for ever with the Lord, completely and everlastingly happy, according to the utmost measure of their various capacities. Here "they

In the discussion of this text, let us consider, I. What is the character and nature of love. II. What is implied in the property attributed to it by the apostle :-" Charity never faileth."

May the Holy Spirit, the author of every good and perfect gift, enlighten our minds that we may understand this important subject; and may he form and increase in our hearts that blessed principle, the grace of love, which, when possessed, will influence our sentiments and our conduct in the present world, and remain with us in the eternal state of glory, honour, and immortality, when our faith has terminated in sight, and our hope in fruition.

I. We are to consider, first, the character and nature of love.

The term translated charity in the text, I shall call love. This is the most general and obvious signification of the Greek word, and so it is rendered in most of the passages in the New Testament in which it occurs; and no reason appears why it should not have been retained throughout this chapter. Had this been done, a common mistake would have been avoided. Because alms-giving is generally called charity, the terms, in the estimation of some, seem to be synonimous, or to mean the same thing. But the charity or love, of which the apostle speaks in this chapter, is not to be restrained to that one particular effect of it, as if it consisted merely in acts of beneficence to the poor. The context will shew the fallacy of such a supposition. The apostle says at the third "And though I bestow all my goods to feed

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the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing." It is here clearly implied, that we may dispose of all we possess in alms-deeds, and yet be destitute of charity. But perhaps you may ask-What does that text mean, which assures us that " charity shall cover a multitude of sins?" Does not this imply that alms-deeds will atone for many of our sins and faults? I answer, No. The words mean what they express, that " love will cover the multitude of sins,' that is, it will throw a mantle or veil over the failings and infirmities of our fellow-creatures. It will inspire you with a forgiving temper towards your brethren, and hide their faults from your own resentment; it will influence you kindly to overlook them, and make you careful, instead of exposing them to others, to conceal them. The text of St. Peter, thus explained, brings it into perfect harmony with what St. Paul says of the character and fruits of love in this chapter. The charity spoken of here is no further connected with alms-giving, than that the latter is a fruit produced by one of its branches. It must, however, be admitted, that it may proceed from motives widely different from love to God, or to our fellow-creatures.

The love of which the apostle speaks in this chapter, is a divine, immortal principle, implanted in us by the Spirit of God, and cultivated and brought into exercise by his grace. We may consider it as consisting of two parts or branches: first, as it regards God; and secondly, as it regards our neighbour.

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