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and great alterations made, as is generally the case when new sovereigns invade and take a kingdom. The divine oracles inform us that upon the ascension of Christ a law was to proceed from him : “ Hearken unto me, my people; and give ear unto me, O my

nation: for a law shall proceed from me, and I will make my judgment to rest for a light of the people.” Charity is a branch of this law which was to be given forth by the Son of God when he was exalted and glorified in human nature. Milton perceived something of this, but he does not describe it so as the scriptures do; but what he says upon it is right:

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Only add
Deeds to thy knowledge answerable; add faith,
Add virtue, patience, temperance, add love,
By name to come called charity, the soul
Of all the rest ; then wilt thou not be loath
To leave this paradise, but shall possess
A paradise within thee, happier far.

The law which came forth from Christ hatlı two branches :

1. Faith. Christ is the author and finisher of faith, Heb. xii. 2. This is one branch of his


2. The other branch is charity. “A new commandment I give unto you,

That ye love one another; as I have loved you, that ye also love one another. By this shall all men know that ye are my disciples, if ye have love one to another.” This is called a new commandment, which makes that of the former covenant old. The old com,

mandment respects the neighbour, “Thou shalt love thy neighbour as thyself;" but this respects the children of God; it is, that ye love one another. The old commandment is, “ Thou shalt love thy neighbour as thyself;" but this new commandment goes further, Thou shalt love one another, as I have loved you; which John explains, “Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren.” Now Christ displayed his greatest love in dying for us: s Greater love hath no man than this, that a man lay down his life for his friends;" and greater charity hath no saint than this, to lay down, as Paul did, his life for the brethren, when he said, “Yea, and if I be offered upon the sacrifice and service of your faith, I joy and rejoice with

I observed before that the law of Christ hath two branches, faith and love; and to this John agrees: “And this is his commandment, That we sliould believe on the name of his Son Jesus Christ, and love one another, as he gave us commandment. And he that keepeth his commandments dwelleth in him, and he in him.” Paul says the same: "For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worķeth by love.” This is the law that came by Christ, and this the Spirit writes in the hearts of all believers; and this work of the Spirit includes every law in the book of God; and this is the law that Paul means, and no other, when he

you all.

says, “For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.”

When Christ gave commandment that his gospel should be preached to all nations for the obedience of faith, the end that Christ aimed at in that command is accomplished in every soul where this law of faith, which worketh by love, comes: “ Now the end of the commandment is charity, out of a pure heart, and of a good conscience, and of faith unfeigned.”

Having discovered the fountain of charity, which is God, and the channel of charity in which it flows, namely, Christ the mediator; and that it belongs to the law of the Messiah, and is inscribed in the hearts of all the saints by the Holy Ghost; I shall now treat of the objects of it; That is, I shall inquire who are the proper

objects of this charity, as exercised either by God, by Christ, or by the saints. And this is a truth, that not every individual of mankind is the object of charity, nor yet my neighbour; for there is no mention made of these by our Lawgiver .at the giving of this new commandment; had the neighbour been mentioned it had not been a new commandment, but the old one.

But it is a new commandment, Love one another; love the saints, love the brethren. The elected children of God are the only objects of it, whether we consider it as exercised by God the Father, by Christ, by the Holy Spirit, or by the saints. And in this matter our Common Prayer-book, in the Catechism, has greatly exceeded the bounds of scripture: What is required of them who come to the Lord's supper? To examine themselves whether they repent them truly of their former sins, stedfastly purposing to lead a new life, have a lively faith in God's mercy through Christ, with a thankful remembrance of his death, and be in charity with all men.' But this universal charity was rebuked by God himself, even under the Old Testament: “ And Jehoshaphat the king of Judah returned to his house in peace to Jerusalem. And Jehu, the son of Hanani the seer, went out to meet him, and said to king Jehoshaphat, Shouldest thou help the ungodly, and love them that hate the Lord? therefore is wrath upon thee from before the Lord. Nevertheless there are good things found in thee, in that thou hast taken away


groves out of the land, and hast prepared thine heart to seek God.”

This charity is sovereign and discriminating even in God himself. He loves his own elect children with an everlasting love, all others only partake of his providence. “He doth execute the judgment of the fatherless and widow, and loveth the stranger, in giving him food and raiment," but no further. Hence it appears that his elect are the objects of his eternal love in Christ; all others are the creatures of his care, and are supplied by his providence, as I observed before.

And this love is discriminating, as all do not share in it: “I have loved you, saith the Lord : yet ye say, Wherein hast thou loved us? Was not Esau Jacob's brother? saith the Lord : yet I loved Jacob, and I hated Esau, and laid his mountains and his heritage waste for the dragons of the wilderness. Whereas Edom saith, We are impoverished, but we will return and build the desolate places; thus saith the Lord of hosts, They shall build, but I will throw down; and they shall call them, The border of wickedness, and, The people against whom the Lord hath indignation for ever,” Mal. i. 2-4. Here are some that God himself says he hates, and against whom he hath indignation for ever. Now I know that God in his nature is love; yet he has indignation against some; and I know by sad experience that the carnal mind of every man is enmity, and the spirit that reigns in him in a state of nature lusteth to envy; yet the commandments of men tell us that we must live in charity with all men; so that we must extend our love beyond God himself, for he does not ex. tend his eternal charity to all mankind; and Į am fully persuaded he will never damn me because I cannot exceed him in love. “It is enough for the disciple that he be as his master” without excelling him. Hence I conclude, that to live in charity with all men is one of the doctrines and commandments of the church of England, The Arminian will bear hard upon me for this, I doubt not; yet even his charity is no more uni, ,

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