pear to be in affliction, they should regard among them the difference of characters and circumstances, giving a precedence to the most necessitous, the most friendless, and the most virtuous; and should exercise their charity in ways consistent with other obligations and the general good. The Appostle adds,

3. That we are to forgive one another.

In this imperfect state, offences will come. If therefore we hope to live comfortably in society, we must carry with us a peaceable and forgiving spirit.

Forgiveness does not oblige us tamely to submit to every insult, and silently to bear every injury. There are wrongs so gross and oppressive, that justice to ourselves demands redress. And there are some insolent offenders, whom nothing but the terror of human pun. ishment will restrain. When, and how far we may ap ply to the laws of society for the redress of, or for protection against personal injuries, wisdom is profitable to direct.

But under the influence of that forgiving spirit, which the gospel inculcates, we shall, on our part, be careful to injure no man; and if through inadvertence, passion or temptation, we have done a wrong, we shall, on reflection, be willing to repair it. To those who have injured us we shall maintain good will and exercise forbearance, as far as our own and the common safety will allow. We shall be grieved for their guilt, as well as our own loss; and wish their repentance, rather than their punishment. If there is hope of reclaiming them, we shall treat them with mildness, rather than severity, thinking it better to win them with goodness, than subdue them with power. We shall make some allowance for their mistakes and temptations, and give some weight to excuses in their behalf, not suspecting the worst but hoping all things. Providential disabilities will successfully plead for our forbearance; and propositions of adjustment will be heard with candor. A credible repentance will reinstate them

in our favor and esteem; and though they continue implacable, they will have a share in our benevolence and prayers.

III. We are, in the last place, to apply the argument, by which the Apostle urges us to this kind and forgiving carriage. "God for Christ's sake hath for

given you.

Remember, Christians, what ye once were sinners -enemies to God by wicked works-under his holy displeasure, and exposed to everlasting death. Think how ye were brought out of this deplorable state-not by your own works, but by the forgiving mercy of God. "It is God who hath forgiven you." Though your repentance was the condition on which pardon was vouchsafed to you; yet, consider, this pardon was granted, not on the ground of any intrinsic obligatory worth in your repentance, but on the ground of Christ's mediation, who voluntarily suffered for your sins, offering himself a sacrifice to God for a sweetsmelling sav or. "God for Christ's sake hath forgiven you."

This wonderful instance of divine mercy is perti. nently urged on Christians as a motive to mutual forgiveness. God abundantly pardons Even where sin abounds, his grace much more abounds. He proposes forgiveness to all sinners without distinction, and on the same gracious terms. He forgives great sins as well as small, and repeated transgressions as freely as the first. He renews the tenders of his mercy after multiplied rejections, and waits to be gracious. He forgives without compensation for injuries done him : He requires only that humiliation and penitence of soul, which are necessary preparatives for this gracious pardon. He forgives though he needs nothing from us, and our righteousness cannot be gain to him. He makes the first advances to a reconciliation. He calls us to repentance, and even strives with us, that we may be persuaded to turn and live. He has redeemed us at a great price, even by the blood of his own Son, whom

he hath set fourth to be a propitiation, that he might be just and the justifier of them who believe.

Let this example of divine mercy persuade us to put away all bitterness, anger, malice and evilspeaking, and to be kind, tenderhearted, forgiving one anoth

er.

After our Lord has forgiven us a debt of ten thousand talents, shall we think it much to remit to a fellow servant a debt of a few pence? If we have received the pardon of all our past sins, and hope through grace to obtain the remission of our future ones, shal! we be rigorous and implacable to our fellow sinners ? Let us remember, that an unmerciful, unforgiving temper is an evidence that we never have really repented of our sins, and that consequently we still lie under the guilt of them all. He who shews no mercy, shall have judgment without mercy. He who forgives not an offending brother, will not be forgiven of his heavenly Father.

"Put on therefore, as the elect of God, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering, forbearing one another, and forgiving one another, if any man have a complaint against any; even as Christ forgave you, so also do ye. And above all these things, put on charity, which is the bond of perfectness; and let the peace of God rule in your hearts, to which also ye are called in one body."

SERMON XXXIII.

Imitation of the Love of God.

EPHESIANS v. 1, 2.

Be ye therefore followers of God as dear children, and walk in love as Christ also hath loved us, and given himself for us an offering and a sacrifice unto God for a sweetsmelling savor.

IN the preceding verses the Apostle inculcates, on his Ephesian converts, several virtues and duties, as being the genuine fruits of the new creature; and then, in our text, he sums them all up in this general direction, "Be ye followers," or imitators, "of God as dear children." The imitation of God comprises all the virtues before enumerated and enjoined, as truth, justice, purity, goodness, and mercy; for these are particular branches of the divine character. Among these the Apostle selects one most eminent and glorious part of God's character, which he distinctly recommends to imitation-"Walk in love." And he subjoins an argument which ought to have peculiar weight with Christians." Walk in love, as Christ hath loved us and given himself for us.".

The exhortation and the Argument, we will consid er distinctly.

VOL. III. SD

I. We will consider the Exhortation. lowers of God, and walk in love."

The goodness of God is the glory of his moral char. acter. When Moses prayed, "Lord, shew me thy glory; this was the divine answer, "I will make all my goodness pass before thee."

Language affords not stronger terms, or higher expressions, than those in which revelation describes the goodness of God. "He is good to all, and his tender mercies are over all his works.""He daily loadeth us with benefits, and we know not the number thereof; if we would count them, they are more than the sand.” His goodness is constant; "it endureth forever; it fainteth not, neither is weary." It is exercised toward the most unworthy creatures, in the most disinterested manner, without hope of a recompense. Compared with him, the most bountiful among the sons of men, are evil Even parental goodness sinks and is lost in the comparisou.

Many wonderful instances of God's love to men the scripture adduces, to raise our admiration and gratitude. But the most wonderful of all-that which awakens the loudest songs of angels, and should excite the liveliest praises of men, is the gift of his Son for the redemption of our guilty race. "In this," says St. John, "was manifested the love of God toward us, bécause he sent his only begotten Son into the world, that we might live through him."-" Herein is love." In this word is comprehended the whole divine character. "We have known the love that God hath to us. God is love. And he that dwelleth in love dwelleth in God, and God in him."

From this divine example the scripture infers our obligation to love our fellow men. "Let us love one another, for love is of God; and every one that loveth is born of God. He that loveth not, knoweth not God, God gave his only begotten Son, that

for God is love.