XIV.]

PAUL'S DEFINITION OF LOVE.

325

duct; which are indispensably required of Christ's disciples, as the only sure evidences that they are true believers, and that their sins are forgiven for his name's sake.

Let us compare these things with the apostle's description of love, as stated in the context." Love," says he," suffereth long and is kind; love envieth "not: love vaunteth not itself; is not. puffed up; "does not behave itself unseemly; seeketh not her own, is not easily provoked; thinketh no evil; re

joiceth not in iniquity; but rejoiceth in the truth: "beareth all things, believeth all things, hopeth all "things, endureth all things." St. Paul doubtless spake of love to men for the Lord's sake: love expressed both by doing and suffering; love to both their bodies and souls: a patient, long-suffering, unostentatious, disinterested, prudent, modest, unsuspicious, condescending, self-denying, forgiving, and fervent affection to our neighbours and brethren; expressed in the persevering use of every means suited to do them good; and unwearied by suffering or illusage in seeking to accomplish this benevolent and compassionate object. Next to the example of Christ; the conduct of the apostle himself forms undoubtedly the best exposition of his language, that was ever yet given.

II. Then we proceed, very briefly to show, in what respects love is greater than faith and hope; and how this consists with the doctrine of justification and salvation by faith alone.

326

LOVE THE END OF FAITH AND HOPE.

[SERM,

Love is greater than faith and hope; because it constitutes the end for which they are appointed and rendered effectual. "The end of the commandment,"

:

or the message of the gospel, "is love, out of a pure heart, and of a good conscience, and of faith unfeigned." It is the design of the whole gospel to recover men from a state of apostacy, enmity, selfishness, and malignity, to that love of God and man, which the law commands; and to induce them, by obligations of inestimable value, and by new principles implanted in the heart, to express that love in all their tempers and conduct. This salvation purchased by 'the blood of Christ, can only be perceived and applied by faith and the completion of it is the object of hope: but love is the disposition, health, and felicity, to which man must be restored, in connection with forgiveness of sin and reconciliation to God. It is the prize itself, of which faith and hope must gradually put us in possession. In proportion as we love, we "dwell in God, and God in us;" we anticipate heaven, and possess the blessing: for God is Love, and heaven is love, A magnificent edifice cannot be erected without scaffolding; yet the building is greatër than the scaffolding, being the sole end for which it is necessary and when it is finished the scaffolding

is removed as an useless incumbrance,

Love will endure for ever; but faith and hope will soon be swallowed up in sight and enjoyment. In heaven they will be no longer wanted: but love will there be perfected; and every alloy of envy, selfishness, prejudice, or aversion removed: every uneasy, self-de* Į Tim. i. 5. I

XIV.]

MORE EXCELLENT AND ENDURING THAN THEY. 327 nying exercise changed for such as are most delightful; and all coldness and deficiency remedied. The blessed inhabitants will love God with their whole souls, and each other as themselves; and the felicity of every individual will increase the joy of all the rest. Love must therefore be greater than faith and hope; because more excellent in it's nature, and more enduring in it's use. The two latter are only necessary in this introductory scene: though honourable to God and profitable to us in the highest degree: but the former will ⚫ flourish for ever; the business, element, joy, and glory of heaven itself; uniting God and all holy ⚫ creatures in the most perfect harmony and felicity.'

Yet love cannot perform the functions of faith or hope, any more than the eye can perform the office of the ear, or the hand that of the foot. However excellent, it can do nothing towards justifying a sinner. The little measure of it, to which we here attain, can neither reverse the curse of the broken law, nor form our bond of union with Christ, that we may be justified “in that righteousness of God, which is upon "all, and unto all that believe." Even were our love perfected, previous to justification, it could not atone for past sins, nor merit everlasting life: but in fact it is the fruit of the Spirit of Christ, and the seal of our gratuitous justification. The scripture instructions concerning love, when duly considered, prove our need of this free salvation: and the measure of it to which we are restored is a part of that salvation, and an earnest and evidence of the whole. It is therefore very obvious to see, that love is greater than faith o

Col. iii. 14.

328 REAL CHRISTIAN GRACES SUBSIST TOGETHER. [SERM.

hope; that "we are

we are " nevertheless, "saved by grace, through faith;" and that " he who believeth shall "be saved, and he who believeth not shall be "damned."

ject, not to oppose

as many fatally do.

My brethren, let us learn from this important subone part of scripture to another, That apparent love, which does not spring from faith, and is not accompanied by repentance, humility, hope, patience, and other holy dispositions, is a counterfeit and so is the faith that does not work by love, and the hope which does noț purify the heart. That love to our neighbour, which is not the result of love to Christ, is not the love which the sacred writers extol; nor can we love the bodies of men aright, if we neglect their souls; or regard their souls, if we do not relieve their temporal wants as we have opportunity and ability.

While we hold fast the principles of the gospel, let us beware of barren notions, spiritual pride, and a vain glorious use of our endowments. These may be splendid in the judgment of man; but they are nothing, and worse than nothing, in the sight of God. A bitter, boasting, and censorious zeal, characterizes

the wisdom, that is from beneath; and is earthly, "sensual and devilish;" not that," which is from

above, and is first pure, then peaceable, gentle, "easy to be intreated, full of mercy and good fruits, "without partiality, and without hypocrisy."-Let us then, my brethren follow after love; but let us see to it that it be the genuine affection, the nature and effects of which the scripture describes, and which

James, iii. 13-18.

XIV.]

CONCLUDING REMARKS.

329

connects the various parts of Christianity into one consistent whole.

We may likewise observe, that the least degree of those holy tempers, which are common to believers, is inconceivably more valuable to the possessor, than those shining gifts or accomplishments, by which some are distinguished, but which may exist without living faith. Such were the gifts of tongues and prophecy, miraculous powers, or apostolical authority, which might be separated from saving grace: and such are learning, genius, eloquence, and other admired endowments, which men covet, envy, or ostentatiously display.

But next to the possession of those holy dispositions which inseparably accompany salvation; we should desire and seek such gifts, as may qualify us for the duties of our several stations; and we should pray earnestly, that "Our love may abound yet

more and more in knowledge and in all judgment: that we may approve things that are excellent; "that we may be sincere and without offence, till the "day of Christ: being filled with the fruits of righ"teousness, which are by Jesus Christ to the praise and glory of God."

Phil. i. 9-11.