lation of his children; and as the nature of sanctification, so the motives of it, are contained in that title. For so near an alliance obliges them to a faithful observance of his commands, and to imitate him with the greatest care, that the vein of his Spirit, and the marks of his blood, may appear in all their actions. Whosoever is born of God, doth not commit sin. The allowed practice of it is inconsistent with the quality of a son of God; it is contrary to the grace of his divine birth. Nay, the omission of good, as well as the commission of evil, is inconsistent with that relation. It is for this reason that holiness is so much the character of a true Christian, that to be a Christian and a saint are the same thing in the writings of the apostles. The venerable title obliges him to a higher practice of virtue, than ever the Pagans imagined. He is far behind them, if he do not surpass them; and if he is surpassed by them, he will be clothed with shame. Besides, our Redeemer who hath a right to us by so many titles, by his divine and human nature, by his life and death, by his glory and sufferings, as he strictly commands us to be holy, so he hath enjoined example to his authority, That we may walk as he walked, and be as he was in the world. St. Paul makes use of this consideration, to restrain the disciples of Christ from all sin, and to persuade them to universal holiness. He opposes to the prevailing vices of the world, the pattern that Christ set before us, But put ye on the Lord Jesus Christ. The expression intimates the duty, that as the garment is commensurate to the body, so we are to imitate all the parts of his holy conversation. Jesus Christ as by his doctrine and life he clearly discovered our duty, so he offers to us the aid of his Spirit for our assistance, by which the commands of the gospel are not only possible but easy. And to enforce our obligations, he hath threatened such vengeance to the rebellious, and promised such a reward to those that obey the gospel, that it is impossible we should not be deeply affected with them, if we seriously believe them. And he hath given such evidence of their truth, that it is impossible we should not believe them, unless the god of this world hath blinded our minds. It is matter therefore of just astonishment, that Christians should not express the efficacy of the gospel in their actions. And he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him.—John xiv. 21. SUCH love, now manifested and apprehended, leaves no place for doubtful thoughts and suspicious misgivings. There is no fear that this love intends to impose upon us, or mock us with the representation of an imaginary heaven; or that it will fail to do what can be expected from it to bring us to the real one. How pleasant is it now to behold the great and sure products of this mighty love! its admirable designs and projects, as they appear in the gospel revelation-now illustrated and shone upon by Divine light-to lie ready formed in the pregnant womb of this great productive cause. It can not but be an unspeakable pleasure which such a discovery will carry with it; when we thus behold the matter itself that is discovered and offered to our view, unto which it must be a very considerable pleasure that will arise, from the nature and kind of this manifestation. As being, In general made by the Son of God himself. "Tis a too plain and sad truth, that men have unhappily learned to diminish God to themselves, and make every thing of him seem little. But when he represents his love himself as who but God can represent the love of God? he only can tell the story of his own love -that evil is provided against. He will manifest it so as it shall be understood; and set it off to the best advantage. He will make it known how great a thing it is to be beloved of him. And when he gives that blessed salutation: "Hail, thou art highly favored! O thou art greatly beloved! he will withal bespeak and procure a suitable entertainment of it. And hence particularly it will be, Most incomparably bright and lightsome in respect of any representation we have had of the love of God any other way. Most immediate, that is, at least, so as not to be only made by some external testimony, given out many an age ago, out of which we are left to pick what we can, and to construe or misconstrue it as our own judgment serves us; but so, as that if he use such an instrument, he animates it, puts a soul into it, leaves it not as a dead, spiritless letter: and applies to himself, to the purpose he intends by it, and immediately himself reaches and touches the heart by it. Most facile and easily sliding in upon us; so that we are put to no more pains, than to behold the light which the sun casts about us and upon us. Whatever labor it was necessary for us to use before, in our searches and inquiries into the state of our case, there is no more now than in moving, being carried; or in using our own weak hand when another that is sufficiently strong lifts and guides it for us. Most efficacious and overcoming; that makes its own way, scatters clouds, drives away darkness, admits no disputes, makes doubts and misgiving thoughts vanish, pierces with a quick and sudden energy like lightning, and strikes through the mind into the heart; there sheds abroad this love, diffuses the sweet refreshing savor of it; actuates spiritual sense, makes the soul taste how gracious the Lord is, and relish the sweetness of his love, puts all its powers into a suitable motion, and excites answerable affection, so as to make the soul capable of interchanging love with love. In all these respects this manifestation of love can not but be very delectable; and they who have not found it to be so, will yet apprehend that it must be so, if they have found and experienced the cravings of their own hearts directed this way, and can upon inquiry find this among the things they would fain have from God; O that I might be satisfied of his love! that I might know his good-will towards me! for to such cravings must this delight be at least commensurate. But to them that are indifferent in this matter, and unconcerned, to whom the love of God is a fancy or a trifle, no real or an inconsiderable thing, all this will be as tasteless as the white of an egg. "To thee, great God of love, I bow, For God so loved the world, that he gave his only-begotten Son, that whosoever believeth in him, should not perish, but have everlasting life.—John iii. 16. WHAT he saith is of this kind: Marvel not that I am to be lifted up that ye may be saved, for this seemeth good to the Father, and he hath so loved you as to give his Son for slaves, and ungrateful slaves. Yet a man would not do this even for a friend, nor readily even for a righteous man; as Paul has declared when he said, Scarcely for a righteous man will one die. Now he spoke at greater length, as speaking to believers, but here Christ speaks concisely, because his discourse was directed to Nicodemus, but still in a more significant manner, for each word has much significance. For by the expression, God so loved, and that other, the world, he shows the strength of his love. Large and infinite was the interval between the two. He, the Immortal, who is without beginning, the Infinite Majesty, they but dust and ashes, full of ten thousand sins, who, ungrateful, have at all times offended him; and these he loved. Again, the words which he added after these are alike significant, when he saith, that He gave his Only-Begotten Son, not a servant, not an Angel, not an Archangel. And yet no one would show such anxiety for his own child, as God did for his ungrateful ser vants. His Passion then he sets before him not very openly, but rather darkly; but the advantage of the Passion he adds in a clearer manner, saying that every one that believeth in him should not perish, but have everlasting life. For when he had said, must be lifted up, and alluded to death, lest the hearer should be made downcast by these words, forming some mere human opinions concerning him, and supposing that his death was a ceasing to be, observe how he sets this right, by saying, that he that was given was the Son of God, and the cause of everlasting life. He who procured life for others by death, would not himself be continually in death; for if they who believe on the Crucified perish not, much less doth he perish who is Crucified. He who taketh away the destitution of others, much more is he free from it; he who giveth life to others, much more to himself doth he well forth life. Seest thou that everywhere there is need of faith? For he calls the Cross the fountain of life; which reason can not easily allow, as the heathens now by their mocking testify. But faith which goes beyond the weakness of reasoning, may easily receive and retain it. And whence did God so love the world? From no other source but only from his good ness. Let us now be abashed at his love, let us be ashamed at the excess of his loving-kindness, since he for our sakes spared not his Only-Begotten Son, yet we spare our wealth to our own injury; he for us gave his own Son, but we for him do not so much as despise money, nor even for ourselves. And how can these things deserve pardon? If we see a man submitting to sufferings and death for us, we set him before all others, count him among our chief friends, place in his hands all that is ours, and deem it rather his than ours, and even so do not think that we give him the return that he deserves. But towards Christ we do not preserve even this degree of right feeling. He laid down his life for us, and poured forth his precious blood for our sakes, who were neither well-disposed nor good, while we do not pour out even our money for our own sakes, and neglect him who died for us, when he is naked and a stranger; and who shall deliver us from the punishment that is to come? For suppose that it were not God that punishes, but that we punished ourselves; should we not give our vote against ourselves? should we not sentence ourselves to the very fire of hell, for allowing him who laid down his life for us, to pine with hunger? But why speak I of money? had we ten thousand lives, ought we not to lay them all down for him? and yet not even so could we do what his benefits deserve. For he who confers a benefit in the first instance, gives evident proof of his kindness; but he who has received one, whatever return he makes, he repays as a debt, and does not bestow as a favor; especially when he who did the first good turn was benefiting his enemies. And he who repays both bestows his gifts on a benefactor, and himself reaps their fruit besides. But not even this induces us; more foolish are we than any, putting golden necklaces about our servants and mules and horses, and neglecting our Lord who goes about naked, and passes from door to door, and ever stands at our outlets, and stretches forth his hands to us, but often regarding him with unpitying eye; yes these very things he undergoeth for |