holy vigilance over ourselves, with respect to our general conduct. Slavish fear, on the contrary, is the dread and anticipation of punishment, excited by the consciousness of allowed and habitual sin. This is not a principle which necessarily, nor perhaps commonly leads to repentance and a change of life. Very compatible is it with obdurate perseverance in iniquity. In few cases does it so far prevail as not to be subject to very long and frequent intermissions of ease and carelessness; and, during such intervals, the sinner is continually contracting a heavier load of guilt. In short, filial fear is the fear of angels who stand in awe of the perfections of the Deity, and are preserved in their obedience by such awe, operating in concurrence with other motives more efficacious and delightful. Slavish fear is the fear of devils, already suffering under the rod of divine vengeance, and dreading future judgments, though without any effort to avert them by the movements of true repentance. Good men, in proportion as they resemble the angelic spirits in holiness, partake of their profound, but not unpleasing awe; while the wicked, in proportion as they reflect the likeness of infernal spirits, become actuated by their dread and abhorrence of the Divine Majesty. Hence we may understand the meaning of the apostle John, when he speaks of "perfect love casting out

fear." It is not opposed to that filial fear which consists in holy reverential awe; but it always, in proportion as it prevails, diminishes that slavish "fear which has torment," which presents the Divine Being in no other character than that of an avenger to execute wrath, and may perhaps prompt, through the mere dread of punishment, to partial and transitory amendment. It must be observed, that the fear of God, as that expression occurs in Scripture, usually denotes the feeling, not as it appears under the form of slavish dread, but as it develops itself under the delightful aspect of filial reverence. Such is the import of the declaration-" Blessed is the man that feareth alway." And in this sense is it that we are directed to "be in the fear of the Lord all the day long."

It is impossible not to understand the difference of those sentiments which a tractable and well-disposed child feels towards a parent of an affectionate, but wise and determined character, and those which a slave entertains for a master, governed by self-interest, who will rigorously exact from him the uttermost of what he stands engaged to perform. Both the child and the slave are, in a very intelligible sense, influenced by fear. But the fear of the child is awe, tempered by lively emotions of trust and tenderness; while the fear of the slave is

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 66 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. 66 This," in short, "is the love of God, that we keep his commandments."

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