"ing and eternal weight of glory."

"Blessed be

"the God and Father of our Lord Jesus Christ, "who hath begotten us again to a lively hope; "to an inheritance incorruptible, and undefiled, "and that fadeth not away, reserved in heaven "for you." "We are saved by hope, but hope "that is seen is not hope; for what a man seeth why doth he yet hope for? But, if we hope for "what we see not, then do we with patience wait "for it."2 "God, who hath given us everlasting "consolation and good hope through grace, com"fort your hearts, and stablish you in every good "word and work."3 "Now the God of hope fill

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you with all peace and joy in believing, that ye may abound in hope by the power of the Holy "Ghost."4

These and many other scriptures shew the importance of lively and abounding hope, in the Christian warfare. By faith we discern the promised good afar off; in fervent desire we embrace it; and in hope, resting on the word and perfections of God, we patiently wait for it, amidst discouragements, delays, conflicts, difficulties, and sufferings; for "it is good to hope, and quietly "wait for the salvation of the Lord."-This hope is frequently called trusting in God, or trusting in Christ; and it implies that steady reliance on his power, truth, wisdom and mercy, which takes the soul off from trusting in men or creatures, and rescues it from all self-confidence. Expecting happiness from God alone, according to his word,

'Matt. v. 12. 2 Cor. iv. 17.

2 Rom. viii. 24, 25.

Rom. xv. 13.

1 Pet. i. 3-8.

3 2 Thess. ii. 16, 17.

the believer parts with or refuses present things, in expectation of better blessings in reversion; and waits the Lord's time for them, seeks them in his way, and prepares for the enjoyment of them by following after holiness, and abounding in every good work. He knows that no feeble attempt or intended good work shall lose its reward, however unsuccessful, or ill requited among men: this produces "the patience of hope," and is connected with submission, contentment, and cheerful perseverance in well doing; while the believer " seeks "for glory, honour, and immortality:" even as the Lord Jesus, " for the joy set before him, en"dured the cross, and despised the shame." It is therefore called "the helmet of salvation," and "the breast-plate of hope:" for without it we are incapable of fighting the good fight of faith: and we uniformly find that, in proportion as genuiné hope prevails, we are prepared to wrestle, labour, or endure hardship; and, when greatly discouraged, we are heartless in every undertaking, and unfit for every service.

From first to last of our Christian course, hope must be as the anchor, the helmet, and the breastplate of our souls. How firmly soever we believe the doctrines of revelation: yet, unless we have a warranted and holy expectation of obtaining the various blessings proposed to us, we shall go on feebly, even in smooth and prosperous scenes; and we should faint in times of difficulty. The more assured this truc hope is, the greater will be our constancy and diligence in the ways of God: and, while the presumptuous hope of the hypocrite is inefficacious and useless, often failing in life,

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and certainly expiring at death; the hope that hath been described, " is sure and stedfast:" it lays hold of the unfailing word of God; it is maintained by supplies of the Spirit of Christ, and encouraged by constant experience; and it will abide in its principle and exercise, till it is swallowed up in the enjoyment of heavenly felicity.

We now proceed to consider the peculiar nature, use, and exercise of love.

The apostle indeed in the chapter before us speaks principally of love to mankind; yet we cannot suppose that he meant to exclude the love of God: but he considered the Christian's love to his brethren "whom he had seen," as the most unequivocal evidence of his love to God" whom " he had not seen." The whole scripture, however, authorizes, and requires us to speak fully upon this subject: and surely no rational man, acquainted with the sacred oracles, will maintain that acts of benevolence, without regard to God, and separate from genuine faith and hope, is that love on which the apostle bestows such high encomiums. No doubt this abides in the heart and in the church, united with faith and hope, and is inseparable from them.-The holy law requires uş "to love God with all our heart, and mind, and "soul, and strength;" and this is "written in the "inward parts" of the redeemed sinner, by the renewal of the Holy Spirit. He thus learns supremely to love, admire, and adore the glorious excellences of God; to seek his happiness in him; to thirst after him or rejoice in him above all

11 John iv. 20, 21.

other things: to feel lively gratitude for his boundless mercies; to devote himself willingly to his service; to manifest an ardent zeal for his glory, lively joy when his name is honoured, and poignant grief when impiety and iniquity triumph; and fervently to pray, "Hallowed be thy name, thy "kingdom come, thy will be done in earth as in "heaven."

This love to God is particularly expressed in fervent affection to the Lord Jesus," the bright"ness of his glory, and the express image of his person." Through him sinners know, approach, trust, worship, and serve a God of infinite justice and holiness and in his person and redemption the harmonious glory of all the perfections of the Godhead is displayed, more than in all his other works. It is indeed very remarkable, that every kind and degree of love, which JEHOVAH claims by his holy law, is demanded for the Lord Jesus by his apostles and evangelists. So that, in supremely loving Christ, desiring, rejoicing, and glorying in him; thanking, praising, and adoring him; magnifying him in our bodies, whether by life or death; being "purified unto him a peculiar people, zealous of good works;" honouring and obeying him unreservedly; we evidently obey, honour, and love the Father, according to the requirements of his holy word. And this demonstrates that" He and the Father are One," in the strictest sense imaginable.

The immense obligations, which redeemed sinners have received from the divine Saviour, render this love to him peculiarly reasonable and delight

ful: yet it is not merely gratitude, or lively emotions of the animal passions. It is a rational choice of the Lord as our portion and salvation; an admiring love of every display of his perfections; and a disposition to delight in doing his will, and promoting the manifestation of his glory among men. It is therefore the spring and first mover in all spiritual worship and obedience, as well as the principal duty required from us. "This is the "love of God, that we keep his commandments; "and his commandments are not grievous." Under every dispensation, and in all possible circumstances, on earth, or in heaven, this must be the essence of true religion: and all external services are no further acceptable than as they spring from love. Even the fear, which differs from profound reverence of that infinite excellency which we supremely love, though in the present state useful, yet diminishes as love gathers strength, and will cease when love shall be perfected.

This holy affection to our glorious Creator, Benefactor, and Saviour, must be shewn by love to our neighbours and brethren. "Thou shalt love "thy neighbour as thyself." These words briefly comprehend the whole law of God in this respect: and our Lord's parable, or narrative, of the good Samaritan hath taught us, that every human being, whatever be his nation or religion, and however he may have acted towards us, is our neighbour; entitled to our cordial good-will, and our kind offices, when within our reach and in need of our assistance. He himself hath far exceeded the kindness of the good Samaritan, in assuming our nature, and