not weak? who is offended, and I burn not?" &c.; cometh upon me daily, the care of all the churches." ness. 66 beside that which 3. This enlarged benevolence may be further enforced by its aspect on our own happiness. This, indeed, is a secondary motive,-secondary to the glory of God, the ultimate end of all things, and to the precepts of Christ, the authoritative rule of conduct. We are not to seek our own happiness in any other way than that which is consistent with these but here it may be truly said, "He that loves his life shall lose it, and he that loses his life for the gospel shall find it." The more we imbody ourselves and our happiness with the interest of others—the interests of the whole, the more in reality we consult our own happiIn the pursuit of any merely solitary schemes, we shall reap only disappointment: if we attempt to detach ourselves from the general mass, to individualize ourselves from the community of our species, we shall be imprisoned and pent in. When the barriers of selfishness are broken down, and the current of benevolence is suffered to flow generously abroad, and circulate far and near around, then we are in a capacity of the greatest and best enjoyment. Happiness must be sought, not so much in a direct as in an indirect way, the way which has been marked by God and by Jesus Christ. In order to be happy in any high degree, we must abandon ourselves, according to his will, and after the pattern of his Son, to the temporal and spiritual benefit of mankind. The apostle was a bright illustration of this: he laid himself out in body and soul, he spent and was spent for others: filled with the most enlarged views of the glory of God as displayed in the salvation of men,-ravished with the ineffable beauty of redemption, -he was ready to do and suffer all things that might be required in the promotion of such an end; and the prisoner at Philippi and Rome was infinitely happier than Nero on the throne. Some may suppose an exception must be made in favour of the private exercises of devotion. Devotional pleasures may be enjoyed, perhaps, in the highest degree, in retirement; but we may err in extremes even here: we must not be epicures even in devotion. It is possible to be so intent upon meditative duties, as to go out of the appointed path of social usefulness, as it stands imbodied in the character of Jesus Christ and his apostles. Would you escape the corrosions of domestic affliction, beware of concentring your affections within too confined a circle of beloved objects, lest, like Micah, when deprived of his images of worship, you be constrained to cry, "Ye have taken away my gods." Be assured, my brethren, the more you diffuse and multiply yourselves upon a wide surface of benevolence, the better you will be guarded against the afflictions and bereavements of life. The Christian, whose heart is enlarged in love to his brethren, sows a soil that cannot but yield him an abundant produce. 4. Lastly, this expanded benevolence is intimately connected with the promotion of all public good. It would be trifling with your attention to show that its influence on our usefulness is yet more direct than that which it exerts on our happiness. There is nothing on which the present age may be more justly congratulated than its attention to public good. In the duties of private devotion, in abstinence, and deadness to the world, our ancestors have often greatly exceeded us: but, from various causes, they manifested much less of this enlarged Christian benevolence; they pursued salvation too much as an insulated and a selfish concern. Great care was taken to explain the most vital principles of religion,—to lay well the foundations of the sinner's peace with God,-to build up the believer in all the highest views of Christ and holiness but a zealous activity in the diffusion of Christianity was reserved to be the distinguishing feature of our own generation of the Church. It is wonderful to reflect that three hundred years have passed since the Protestant reformation, and yet that the establishment of missions is, comparatively, an affair of yesterday; that now, for the first time, Christians appear to feel the force of the command, "Go ye into all the world." Hence our multitude of Sabbath and national schools; hence the Bible circulated by thousands and by millions; hence the consecrated use of our commercial and naval advantages, to waft to the most retired and unknown corners of the earth, treasures of immensely greater value than any which had ever before been carried abroad, even "the unsearchable riches of Christ." In conclusion, permit me briefly to suggest to you two or three important modes of attaining this Christian enlargement of heart. 1. In order to its attainment, you must, in the first place, cultivate an acquaintance with God: "Acquaint thyself with God." First, draw near to the Father, in that new and living way which he has opened to your approach by the sacrifice of his beloved Son: then will this spirit of benevolence, like an elastic fluid, circulate from your heart to every human being; for "whoso loveth him that begot, will also love all those that are begotten." Once taste for yourself that the Lord is gracious, and then go abroad, and, like the apostles, you will find that you "cannot but speak of what you have seen and heard:" or, like the woman of Samaria, you will call upon others, "Come, and see a man who hath told me all things that ever I did; is not this the CHRIST?" Begin here: the acts and exercises of benevolence will prove the natural emanations of this holy fountain. The 2. In order to attain this principle, and to improve it, we must exercise ourselves in prayer for the Holy Spirit's influence. Spiritual influence from above is the true element of our sanctification; and by this alone can our hearts be truly enlarged in love to man. ointment which Christ received was the Holy Spirit; and that sacred unction must descend to the skirts of his clothing-must be diffused among all his followers: then Christians will follow his example, who preached the gospel to the poor, gave light to the blind, and liberty to the captives; healed the broken-hearted, and proclaimed to all around the redemption of our God. 3. Thirdly, and finally, if you would cultivate an enlarged spirit of love, connect yourself with great objects of beneficence. The mind takes a tincture from the objects it pursues. If you engage your attention in the concerns of Christian philanthropy, your mind will be dilated in proportion to your ardour-in the ratio of cause and effect. The way of extensive benevolence is now opened and prepared by God; and it is become as much the duty of every Christian to assist foreign missions as to assist the Christian ministry at home. From us, as from the ancient Zion, must the Word of the Lord go forth: the waters of the sanctuary must be diffused by our exertions, until, rising by degrees, they overspread all lands. The only question with every one should be, What can I do in the support of this great cause? How can I touch and quicken the springs and movements of that vast machinery which is now in such extended operation? It is a day in which the voice of Providence to all is, "Come up to the help of the Lord against the mighty." The powers of darkness are awake and zealous: Satan seeks to excite his agents to new activity, "in great wrath, because he knows that he has but a short time." Our duty is to oppose his machinations with the only antagonist force,—to set up the kingdom of Christ against him. This has already been attempted with great success. Missionaries have gone forth. (Dr. Carey in particular) in the true spirit of martyrs at the stake: they have deliberately and joyfully gone forth from their country and their home into a perpetual and voluntary exile. You, my brethren, are called to no such sacrifices: how different the circumstances in which you may fulfil this part of your Christian vocation!-you have only to sit still, draw from your private store, and distribute a portion of that superfluity with which Providence has blessed you; and thus, while you remain at home, you may touch the wheels of the machine which produces such incalculable good. It is a happy circumstance of the age in which we live, that even filthy lucre may thus be transformed into a means of the most extensive spiritual beneficence. And what equal use can you make of your substance? When life is hastening to its close, the world itself must pass away, with all that it contains; and true converts to Christianity are the only portion of its inhabitants that shall emerge from its ruins, and enter into "the new heavens and the new earth, wherein dwelleth righteousness;" the only portion that shall be gathered together in an eternal and blessed society around the throne of God and of the Lamb. The divisions and distinctions of Christians vanish away before such a prospect. The spirit of missions, indeed, has proverbially contributed to harmonize the church of Christ; and to give signs of the approach of that bright era when the names of sect or party shall no more be heard, but all shall form "one fold under one Shepherd." Finally, remember that you are expected to act as stewards of the manifold gifts of God; that neutrality in a cause like this is peculiarly detestable. Remember who has said, "He that gathereth not with me scattereth abroad;" while He has declared, as an immutable axiom, that "it is more blessed to give than to receive." Remember the apostle's solemn charge, that you "trust not in uncertain riches, but in the living God, who giveth us richly all things to enjoy ;" that you "do good, and be rich in good works, ready to distribute, willing to communicate; laying up in store for yourselves a good foundation against the time to come, that vou may lay hold on eternal life." XVI. MARKS OF LOVE TO GOD.* JOHN V. 42.-But I know you, that ye have not the love of God in you. [PREACHED AT BRIDGE-STREET, BRISTOL, SUNDAY MORNING, August 22, 1824.] THE persons whom our Lord addressed in these words made a high profession of religion, valued themselves upon their peculiar opportunities of knowing the true God and his will, and proclaimed themselves as the Israel and the temple of the Lord, while they despised the surrounding pagans as those who were strangers to the Divine law. Yet the self-complacent Pharisees of our Saviour's age were as far from the love of God, he assures them in the text, as any of those who had never heard of his name. In this respect, many of "the first were last, and the last first." The rejection of the gospel evinces a hardness of heart which is decisive against the character; and, in the case of the Pharisees, it gave ample evidence that they possessed no love of God. Had they really known God, as our Lord argues, they would have known himself to be sent by God: whereas, in proving the bitter enemies of Christ, they proved that they were in a state of enmity against God. By parity of reason, we, my brethren, who know God and his Word in the way of Christian profession, ought not to take it for granted that we possess the love of God, and are in the way of eternal life: the same self-delusion may overtake us also; and similar admonitions may be no less necessary to many present than to the Pharisees of old. Suffer then, my brethren, the word of exhortation, while I invite each individual seriously to consider this subject, with a view to the discovery of his real character. In proceeding to lay down certain marks of grace, let it be premised, that either these marks partake of the nature of true religion, or they do not. If they do, they must be identified with it, and here the mark is the thing: if they do not partake of its nature, some of them may exist as indications where genuine religion is not. It is necessary, then, that we combine a variety of particular signs of grace: any one taken by itself may, or may not, exist without true religion; but where many are combined, no just doubt can remain. Whether you have the love of God in your soul, presents a most critical subject of inquiry; since the love of God will be acknowledged by all to be the great, the essential principle of true religion. The simple question, then, to which I would call your attention, is this,-"Am I, or am I not, a sincere lover of the Author of my being?" * Printed from the notes of the Rev. Thomas Grinfield. These notes present a valuable example of that species of Mr. Hall's preaching in which, throughout the sermon, he kept pressing the appl cation upon the consciences and hearts of his hearers. In endeavouring to assist you in the decision of this momentous question, as it respects yourselves, I. I shall entreat your attention while I suggest a variety of marks which indicate love to God; and, II. Supposing the conviction produced by the statement to be, that you have not the love of God, I shall point out the proper improvement of such a conviction. 1. In suggesting various marks by which you may ascertain whether you love God or not, I would mention, first, the general bent and turn of your thoughts, when not under the immediate control of circumstances; for these, you are aware, give a new and peculiar bias to our thoughts, and stamp them with an impress of their own. There is an infinite variety of thoughts continually passing through the mind of every individual: of these, some are thrown up by occasions; but others, and often the greater part, follow the habitual train of our associations. It is not to thoughts of the former kind that I refer; it is to those of the latter class,-those voluntary thoughts which spring up of themselves in the mind of every person: it is these, not the former, that afford clear indication of the general temper and disposition. The question I would propose to you is, What is the bent of your thoughts, when, disengaged from the influence of any particular occurrence, you are left to yourselves, in the intervals of retirement and tranquillity, in the silence of the midnight watches, and, in short, whenever your mind is left free to its own spontaneous musings? Are the thoughts most familiar to your mind, at such times, thoughts of God and the things of God; or are they thoughts that turn upon the present world and its transient concerns? Are they confined, for the most part, within the narrow circle of time and sense; or do they make frequent and large excursions into the spiritual and eternal world? The answer to this question will go far to decide whether you have, or have not, the love of God. It is impossible that such an object as the Divine Being should be absent long from your thoughts; impossible that his remembrance should long remain merged in the stream of other imaginations; unless you are supposed chargeable with a decided indifference to divine things! Unless you are destitute of love to God, you can never be so utterly uncongenial in sentiment and feeling with the Psalmist, when he says, "My mouth shall praise thee with joyful lips, while I meditate upon thee in the night-watches:" "How precious are thy thoughts unto me, O God!" When that man of God gazed upon the starry heavens, his mind was not merely engaged with astonishment at the physical energy there displayed; he was still more deeply lost in grateful admiration of the mercy of Providence as manifested to man; a sinful child of dust, and yet visited by God in the midst of so magnificent a universe! But when day passes after day, and night after night, without any serious thoughts of God, it is plain that He is not the home of your mind, not your portion, centre, and resting-place: and, if this is the case, it is equally plain that you are not in a state of acceptance with Him; since nothing can be more certain than that, as our thoughts are, such must be our |