Therefore it is plain, that this spirit, even a spirit of love, is the spirit that the gospel revelation does especially hold forth motives and inducements to; and this is especially and eminently the Christian spirit—the right spirit of the gospel.

Second. If it is indeed so, that all that is saving and distinguishing in a true Christian, is summarily comprehended in love, then professors of Christianity may in this be taught as to their experiences, whether they are real Christian experiences or not. If they are so, then love is the sum and substance of them. If persons have the true light of heaven let into their souls, it is not a light without heat. Divine knowledge and Divine love, go together. A spiritual view of divine things, always excites love in the soul, and draws forth the heart in love to every proper object. True discoveries of the divine character, dispose us to love God as the supreme good; they unite the heart in love to Christ; they incline the soul to flow out in love to God's people, and to all mankind. persons have a true discovery of the excellency and sufficiency of Christ, this is the effect. When they experience a right belief

When

of the truth of the gospel, such a belief is accompanied by love. They love him whom they believe to be the Christ, the Son of the living God. When the truth of the glorious doctrines and promises of the gospel is seen, these doctrines and promises are like so many cords which take hold of the heart, and draw it out in love to God and Christ. When persons experience a true trust and reliance on Christ, they rely on him with love, and so do it with delight and sweet acquiescence of soul. The spouse sat under Christ's shadow with great delight, and rested sweetly under his protection because she loved him, Cant. ii. 2. When persons experience true comfort and spiritual joy, their joy is the joy of faith and love. They do not rejoice in themselves, but it is God who is their exceeding joy.

Third. This doctrine shows the amiableness of a Christian spirit. A spirit of love is an amiable spirit. It is the spirit of Jesus Christ; it is the spirit of heaven.

Fourth. This doctrine shows the pleasantness of a Christian life. A life of love, is a pleasant life. Reason and the Scriptures alike teach us, that "Happy is the man that findeth wisdom," and that "Her ways are

ways of pleasantness, and all her paths are peace. Prov. iii. 13 and 17.

Fifth. Hence we may learn the reason why contention tends so much to the ruin of religion. The Scriptures tell us that it has this tendency: "where envying and strife is, there is confusion and every evil work."James iii. 16. And so we find it by experience. When contention comes into a place, it seems to prevent all good. And if religion has been flourishing before, it presently seems to chill and deaden it; and everything that is bad begins to flourish. And in the light of our doctrine, we may plainly see the reason of all this. For contention is directly against that which is the very sum of all that is essential and distinguishing in true Christianity, even a spirit of love and peace. No wonder, therefore, that Christianity cannot flourish in a time of strife and contention among its professors. No wonder that religion and contention cannot live together.

Sixth. Hence, then, what a watch and guard should Christians keep against envy, and malice, and every kind of bitterness of spirit towards their neighbors. For these things are the very reverse of the real essence

of Christianity. And it behooves Christians, as they would not, by their practice, directly contradict their profession, to take heed to themselves in this matter. They should suppress the first beginnings of ill-will, and bitterness, and envy; watch strictly against all occasions of such a spirit; strive and fight to the utmost against such a temper as tends that way; and avoid, as much as possible, all temptations that may lead to it. A Christian should at all times keep a strong guard against everything that tends to overthrow, or corrupt, or undermine a spirit of love. That which hinders love to men, will hinder the exercise of love to God; for, as was observed before, the principle of a truly Christian love, is one. If love is the sum of Christianity, surely those things which overthrow love, are exceedingly unbecoming Christians. An envious Christian, a malicious Christian, a cold and hard-hearted Christian, is the greatest absurdity and contradiction. It is as if one should speak of dark brightness, or a false truth!

Seventh. Hence it is no wonder that Christianity so strangely requires us to love our enemies, even the worst of enemies (as in Mat

thew v. 44); for love is the very temper and spirit of a Christian: it is the sum of Christianity. And if we consider what incitements thus to love our enemies we have set before us in what the Gospel reveals of the love of God and Christ to their enemies, we cannot wonder that we are required to love our enemies, and to bless them, and do good to them, and pray for them, "that we may be the children of our Father which is in heaven, who maketh his sun to rise on the evil and the good, and sendeth rain on the just and on the unjust." In the

3. Our subject exhorts us to seek a spirit of love; to grow in it more and more; and very much to abound in the works of love. If love is so great a thing in Christianity, so essential and distinguishing, yea the very sum of all Christian virtue, then surely those that profess themselves Christians should live in love, and abound in the works of love, for no works are so becoming as those of love. If you call yourself a Christian, where are your works of love? Have you abounded, and do you abound in them? If this divine and holy principle is in you, and reigns in you, will it not appear in your life, in works of love?