unmixed dread, urging him to labour solely by the apprehension of punishment.

Let us now proceed to inquire in what consists the love of God. As power and greatness are naturally the foundation of fear and awe, goodness and beneficence are equally the basis of esteem and love. It is thus with regard to our fellow-creatures; and thus it ought to be in a special manner with reference to the Giver of all good. The love of God, then, is a feeling of complacency and delight, derived both from a view of his goodness as displayed towards his creatures in general, and from a sense of that goodness as manifested towards ourselves in particular. Thus, when we contemplate the Divine Being as the gracious and bountiful Creator, Preserver, and Governor of mankind, as having formed for their reception a world of beauty and abundance, as having furnished them with suitable capacities for the enjoyment of his various bounty; in short, as

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giving to all life and breath and all things," we feel towards him that sentiment of complacency which is denominated love. And, when we proceed to view him as our Redeemer from guilt and condemnation, this feeling becomes augmented in a tenfold degree, rising into an emotion of fervent and exalted gratitude. "We" then "love him, because he first loved us."

And how do the feelings of love and gra

titude operate betwixt man and man? They display themselves, we know, by a desire and endeavour to cultivate the acquaintance of our friend and benefactor; by the defence of his character against the attacks of enemies; by proffers of service, followed by a readiness of of performance; by eagerly availing ourselves of every opportunity that offers itself, for promoting his pleasure, convenience, and advantage. Now the love of God is a principle which operates, in like manner, with respect to that greatest and best of Beings. It is true, indeed, that " our goodness extendeth not to the Lord." A man cannot be " profitable to God as he, that is wise, may be profitable to himself," or to others. It is "no" absolute " "gain to him, if we make our way perfect." The self-derived happiness of an all-sufficient Being, since it was infinite from eternity, cannot perhaps, strictly speaking, be said to admit of augmentation or improvement. It would have remained perfect, though he had never exercised his power in the production of other creatures capable of proclaiming his glory and his goodness. Still, since God has been pleased to create unnumbered orders of intelligent beings, reason would lead us to conclude that he must take delight in their obedience, while Scripture constantly represents him as so doing. Hence then we derive

ample scope and encouragement for the love of God. This feeling displays itself in the devout study of his word, and in attendance on his appointed worship; in that communion with him which is implied by all sincere acts of confession, prayer, and praise, whether public or private; in the defence of his truth; in adorning his doctrine by our example; and in a holy activity to promote the knowledge and practice of true religion amongst all with whom we have our conversation in the world. This," in short, "is the love of God, that we keep his commandments."

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The love of God has been, not perhaps intentionally, but still not unfrequently, described as though it were something which consisted chiefly, and almost exclusively, in devotional feeling wrought up to a high pitch of elevation. and excitement; in a sort of ecstatic frame of soul derived from an habitual contemplation of the divine excellencies and perfections. Upon such a representation of it a few remarks will not here be unseasonable. Without a strong

impulse of devotional feeling, there can indeed be no true love of God; and our performance of certain duties, though it may not be chargeable with conscious insincerity, will prove at best but a cold, formal, and unacceptable service. At the same time devotional feeling has been in some few instances-for comparatively

speaking they are few-cherished in such a way as to grow up into enthusiasm, and divert the mind from a proper attention to the duties of social and domestic life. Wherever this is the case, the love of God, though it may still exist within as a feeling, is displayed under a distorted aspect, and deprived of its proper energies and natural effects. It may possibly be compatible with the salvation of the individual who so expresses it; but it brings little glory to God, and little benefit to our fellow men. It is rather, on the contrary, the means of exciting unhappy prejudices against true religion in the minds of the vicious, the worldly, or the ignorant. The best and truest expression of our love of God is, when neither exercises of piety interfere with the faithful discharge of active duty, nor the distractions occasioned by active duty, indispose the heart for those exercises; when the spirit of devotion is under the controul of a sound mind, and the actings of a sound mind are animated and invigorated by the spirit of devotion; when suitable feelings, circumspect behaviour, and unwearied diligence go hand in hand, upholding, promoting, and adorning one another.

From this account of the fear and the love of God, is it not now most evident that these two sentiments or principles are in no degree incon

SERMON XV.

ON THE RIGHT USE OF PRAYER.

1 JOHN V. 14.

"This is the confidence that we have in him; that, if we ask any thing according to his will, he heareth us." Page 256

SERMON XVI.

ON SINFUL TEMPERS AND COURSES, AS VIEWED IN CONNECTION WITH THE GRAND SCRIPTURAL REASONS FOR AVOIDING THEM.

1 PETER ii. 11.

"Dearly beloved; I beseech you, as strangers and pilgrims, abstain from fleshly lusts that war against the soul."

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SERMON XVII.

ON THE BRAZEN SERPENT, CONSIDERED AS AN EMBLEM OF OUR SAVIOUR'S CRUCIFIXION.

(A SERMON FOR GOOD FRIDAY.)

ST. JOHN iii. 14, 15.

"As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up; that, whosoever believeth in him, should not perish, but have eternal life." Page 290