To promote a more uniform attention to this duty, we will consider II. The argument with which it is enforced. The Apostle's words may be considered as relating to 1. The sins of others [To "cover the sins" of others (extenuating what we cannot approve; concealing what we cannot but condemn; and throwing a veil over, not errors only, but "sins,” yea, even "a multitude" of sins;) is the proper office of love" From this office we should not depart, unless (as in the exercise of the ministerial or magisterial office) the honour of God, and the good of society, require it— A just regard to the great duty of love is of incalculable importance; First, to ourselves; for how can we expect to have forbearance exercised towards us, if we refuse it to others? Next, to the church; for how can the church be edified, if its members do not walk together in love? And lastly, to the enemies of the church, who will not fail to harden themselves in their iniquities, if evil reports in the church, and consequent dissentions and animosities, afford them any occasion But mutual forbearance will never be exercised as it ought, without a deeply-rooted principle of loveo— Therefore we should cultivate this principle, in order to maintain a becoming conductP-] 2. Our own sins [We must not, for one moment, think that our love, however fervent, can merit the pardon of our sins Yet our pardon may be, and certainly is, suspended on the exercise of this divine principle n 1 Cor. xiii. 7. The duty of love does not, however, preclude ministers from censuring, or magistrates from punishing, the sins of men: they perform those acts officially; and in performing them, they obey, instead of violating, the law of love. But to men in their individual capacity, the text prescribes an invariable rule of duty. See Matt. xviii. 22. When we hate a person, we are ready on all occasions to speak of his faults: but this is not the way in which we treat those whom we tenderly love. P Prov. x. 12. in our translation seems to countenance, and almost to establish, this sense of the text; because it appears to have been cited by St. Peter. But the Apostles generally cited rather the Septuagint translation of the scriptures: and in that the two passages do not at all correspond. The LXX translate it thus; Μῖσος ἐγείρει νεῖκος· πάντας δὲ τοὺς μη φιλονεικωντας καλύψει φιλία. So that the apparent parallelism will not enable us to determine, with certainty, the sense of the text. To this the whole scriptures bear witness And the words in the original most naturally bear this sense This sense of them also exactly accords with our Lord's description of the day of judgments Moreover, in this view the Apostle's argument is far stronger than on the other construction of his words Let it then operate as a strong incentive to mutual love; for "with what measure we mete, it shall be measured to us again"-] INFER 1. How justly reprehensible are the generality of Chris tians! [There is a proneness in all to receive and propagate reports But none are willing to have their own reputation blastedYet there are few who do not scatter defamationLet us all be ashamed of and resist this sinful propensity—' Let us watch against every temptation or desire to indulge it— Let us regulate our conduct by the law of love→ Let us study the Apostle's description of charity"— And let us attend to the exhortation of St. John-} 2. How worthy of acceptation is the gospel of Christ! [A sense of Christ's love to us produces love to himWhen we love Christ aright, we shall love all his members— This is the invariable effect wherever the gospel prevailsThe knowledge of our own sins will make us tender towards others The forgiveness we have received will incline us to forgive others Matt v. 7. and vi. 14, 15. and Prov. xvi. 6. See also Gal. vi. 7, 8. and1 Tim. vi. 18, 19. contrasted with Jam. ii. 13. Daniel even goes so far as to counsel Nebuchadnezzar λυτρώσαι τὰς ἁμαρτίας ἐν ἐλεημοσύναις. * Καλύψει ἁμαρτίαν means to cover sins from the sight of God, so that they shall not be noticed in the final judgment. See Ps. xxxii. 1, 2. and Neh. iv. 5. In Jam. v 20, they will also bear that sense: and if we could divest ourselves of prejudice, we should more readily put that construction upon them in that passage; since it is not the converting of souls merely, but the love exercised in seeking to convert them, that entails this blessing on us. If we put a different construction upon them, we make them a mere tautology: but in the sense here affixed to them, they afford a strong additional motive for exertion. Matt xxv. 34-46. "Come, &c. FOR"-" Depart, &c. FOR, &c." Matt. vii. 2. u 1 Cor. xiii. 4-7. y 1 John v. 1 * 1 John iii. 18. VOL. I. Rr The extent of Christ's love to us will be the ground of our love to our fellow-sinners". Let the gospel then bring forth this fruit in our hearts and lives We shall then experience the truth of David's assertion— In the exercise of love is the foretaste of heaven itself—] z John xiii. 34. a Ps. cxxxiii. 1. XXII. THE OMNISCIENCE OF GOD. Ezek. xi. 5. I know the things that come into your mind, every one of them. THERE is much practical atheism in the heart of man— It shews itself particularly in a denial of God's omniscience Hence David lays this sin to the charge of the wicked in his day It prevailed also among the Jewish chiefs in after-ages— God therefore sent Ezekiel to counteract its influence among them The prophet was ordered to declare what had passed in their hearts In confirmation of his word he was to assert the divine omniscience This perfection of the Deity is a profitable subject of consideration at all times We shall endeavour I. To establish the assertion in the text To know all that passes in men's minds is equivalent to omniscience Now this attribute of God might be inferred in some measure from the apprehensions which subsist in the minds of all with respect to it [All, who acknowledge a God, believe that he sees the heart They feel a consciousness that he is privy to their secret sins A consciousness of integrity gives them confidence towards him An inspired apostle confirms this sentiment a Ps. xciv. 7. b 1 John iii. 20, 21. This general conviction of God's omniscience is a strong presumption that the conviction itself is well founded-] The law also, which God has given, supposes him to be omniscient [The law of God extends to the inmost thoughts and inclinations— It is as truly violated by a secret desire, as by an overt act But how futile would such a law be, if God did not see the heart!-] Moreover, if any thing were hid from him, he could not judge the world [Good and evil consist as much in motives as in actionsBesides, good is sometimes mistaken in the world for evile Evil also is often done under the semblance of good And even the best actions have some mixture of sin in them Now the precise quality of every action must be appreciated, in order that the world may be judged in righteousnessBut how shall God distinguish, if he do not know our thoughts?] But God himself has claimed omniscience as his own prerogative It is ascribed to him also by all the inspired writers [They have expressed themselves respecting it in positive declarationsh____ They have stated it as the ground of their solemn addresses— They have made it the subject of their devoutest acknowledgmentsk-] He has given abundant proofs of his omniscience to the world mit [He has revealed the evil which men intended to com He has testified of the good which none but himself could know] e Ps. li. 6. f Luke xvi. 15. e Isai. v. 20. d Rom. vii. 7. Matt. v. 28. Prov. xv. 11. Ps. xi. 4. Heb. iv. 13. In their private and personal concerns, Ps. xxxviii. 9. and in matters relating to the church at large, Acts i. 24. David writes almost a whole Psalm upon it, Ps. cxxxix. 1—12. and Job had learned it from deep experience, Job xlii. 2. ' Matt. ii. 13. m John i. 47. 2. Its suitableness [What would any one, who knew his wants, ask of God?Can any thing be conceived more suitable than the things here promised? Let those who feel their need of cleansing, and renovation, rejoice that God has promised them the desire of their hearts-] 3. Its preciousness [Well does the apostle say, that the "promises are precious". What can he want, that has this promise fulfilled to him?Such an one may defy either men or devils to make him miserable In the purification and renewal of his soul he has all that man can desire-] XVII. OUR IMPOTENCY WITHOUT CHRIST. John xv. 5. Without me ye can do nothing. THE systems of heathen philosophers were well calculated to confirm the pride of man The tendency of the gospel is to humble and abase the soul Its sublimest doctrines are by far the most hum ating The sovereignty of God annihilates, as it were fancied greatness; and the atonement of Christ bri nought our boasted goodness Thus the mysterious doctrine of union with Ch claims our insufficiency for any thing that is go Our Lord declares this by a comparison terms We will consider I. When we may be said to be To be "without Christ" tion from him, as branches s Now this may be said to b 1. If we have never been [The first and second A flocks, on one or other of |