sed mansions, where he shall see God face to face, and know him even as he is known. There only can he be satisfied with the divine likeness, and be happy in his presence," where there is fulness of joy, and at whose right hand there are pleasures for evermore." Thus, in these several respects will every one who loves God, express this affection, by admiration of his perfections; complacency in his favour; imitation of his character; obedience to his precepts; and desire of his enjoyment. It is by observing such dispositions in ourselves, that we must judge, whether the love of God is shed abroad in our hearts.

Having thus described in a few particulars, the nature of the love of God, and in what manner it may be expressed, I proceed to shew,

II. The extent of this duty, which is here called the first and great commandment.

There have been two errors prevalent among mankind, respecting the height to which they should carry this affection. Some have conceived, that as God alone is worthy of our love; as he alone possesses such excellence as entitles him to our admiration; therefore it is proper, that our whole lives should be devoted to his more immediate service. Such sentiments have been often entertained by those who have retired from the world, and shut themselves up in solitude, to indulge a mistaken turn for religious contemplation. In countries, where popery is established, many of the monastic orders have signalized themselves, by their attachment to rigorous austerities; and by devoting themselves solely to meditation and prayer. But such will-worship, however well intended, is not required, nor countenanced by Christianity. Our Saviour and his apostles spent their lives in society, in performing the duties of public life, and

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going about doing good." They did not forsake the intercourse of men, under pretence of cherishing the love of God; and therefore we may be assured, that se clusion from the world is not required of us, for performing this duty, and keeping this first and great command

ment. Neither does the love of God imply, as some enthusiasts would teach, that no other object in nature is worthy of our attachment. This notion is both irrational and impracticable. It is irrational, because God hath so constituted our natures, as to be susceptible of affection for our friends and kindred; nay, the Christian religion contains many injunctions for loving one another with pure hearts fervently, and taking an interest in each other's welfare. In accordance with this principle, our Lord himself, whose character was perfect, and whose example is left us as a model which we should imitate, entertained a kindness for several amiable persons of his acquaintance. Thus, it is said, that "Jesus loved Mary and her sister, and Lazarus" that "St. John was the disciple whom he loved," in an especial manner. And so much did the primitive Christians resemble their Lord in the exercise of this benevolent affection, that it was remarked by their enemies who persecuted them to death, with what attachment they loved one another. And it were well if we imitated their conduct; then should we afford better evidence than we often do, that the principles of true religion animated our breasts.

The love of God does not exclude the love of man; but begets it, as an inseparable effect resulting from a common cause. But while it is admitted, that our fellow-creatures may share in our affectionate regards; yet it is no less true, that they are entitled only to a subordinate place in our estimation. We must not love them with equal sentiments of admiration, complacency, and delight, as we should conceive for our beneficent Creator. We may be endeared to them with some degree of attachment; but we must " love the Lord our God, with all our heart, and with all our soul, and with all our mind." As he is possessed of every perfection, we should therefore employ all the faculties of our souls, in forming right conceptions of his nature, and the whole dispositions of our hearts, in giving him the glory due unto his name. There must be no reserve in withholding from him any affection which is proper to be exercised in his service. Accordingly, we must avoid another error,

which is prevalent among a certain class of persons, who conceive that religion consists solely in action, and does not admit of feeling or emotion. They are persuaded, that the duties of morality and civil life, are the only criterions of virtue; and that all pretence to devotion is unmeaning ceremony, and the delusive reveries of a heated imagination. Hence such persons reject as superfluous all those means of religious improvement, which have been so conducive to inspire the minds of the faithful with the love of God. They neither meditate on his perfections; nor pray for his protection; nor are grateful for his favours; nor study to please him in their conduct; nor desire to enjoy him in his heavenly kingdom. But surely, they are destitute of one of the most becoming affections of human nature. Is not God entitled to our most sincere esteem, and most ardent gratitude? Do we reckon that man void of just sensibility, who receives benefits from others without acknowledging them? And is not he equally void of becoming feelings, who is daily supported by his heavenly Father; but never recognizes him, from whom cometh down every good and perfect gift? Do we usually admire any amiable dispositions in the character of those with whom we are acquainted? and shall we be unaffected with the display of the goodness of the Lord, which endureth continually; and unmoved with that tender mercy which is over all his works? These attributes of the Almighty are as evidently descriptive of his character, as any other qualities are, of the character of one whom we may love and esteem. Therefore to be destitute of those sentiments of admiration, complacency, gratitude, and love, which we should have for him, " of whom, and through whom, and to whom, are all things," is a radical blemish in the heart of that man, who conceives that he is sufficiently religious, by performing the duties of morality.

If religious affections, therefore, be a natural tribute which we owe to the Almighty: it may be next enquired, how we may know whether we possess this principle. It is said in the text, that we should love God with all our heart, and soul, and mind. This surely implies a great

degree of strength in the affection, wh exercised. We know, from experience, love any object with supreme delight, w whole bent of our attachment to it; an attention from the pursuit of any other. case, with respect to the duty under ou deration. If we love God with a perfec willing mind, we shall regard him as m

our esteem; and desire his favour as our chief good. We shall not be so fondly attached to the world and its enjoyments, as to consider them sufficient for rendering us happy. By this test therefore, let us try the sincerity of our love to God. Do we regard the pleasures of life; the advantages of fortune, our success in business, the reputation of our families, and such other worldly blessings as our most valuable portion; and do we deem the service of our Maker, and suitable expressions of praise and gratitude to him, as of little or no importance? then we have reason to fear, that our hearts are not right in the sight of God.-But if, on the contrary, we consider that no other being or enjoyment is sufficient to impart satisfaction to our souls, except God; that there is none in all the earth whom our souls would desire besides him; and that, though our flesh and heart may faint and fail; he is the strength of our heart, and our portion for ever; then may we be assured, that we love God with all our soul, and mind, and strength.

If we do so, we shall be careful to manifest it in our behaviour, by engaging in those acts of devotion, both public and private, which are the appointed means of expressing the sentiments which we entertain. In the closet and the sanctuary; in the house and by the way; when we lie down, and when we rise up; we shall elevate our hearts to our heavenly Father, with feelings of admiration of his power, gratitude for his goodness, joy in his favour, and desire of his enjoyment. If we have this delight in approaching to God, it is an evidence, that we love him with sincerity and truth.-But it must be observed, however, for the comfort of truly pious persons; that they may possess this affection, without experiencing

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which

perceptions of animal fervour, which elevate the

con to a degree of extacy. This depends so much upon

e temperament of the constitution; that many bad men may feel occasional sensations of rapture, when engaged in divine ordinances; and many good men may be inca pable of elevating their souls to such a pitch of transport as they would wish to feel, when engaged in the sacred offices of Christianity. Yet it ought never to be forgot ten, that the love of God is not a transient burst of plea sure, arising from a flow of spirits; but consists in a uniformly devout temper, in a steady endeavour to please God, and an ardent desire to procure his favour, by all the services of upright obedience. "If ye love me," says our Saviour, keep my commandments;" "herein is my Father glorified, that ye bring forth much fruit; so shall ye be my disciples."-In order that we may be induced to love God above all other objects; consider,

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III. The necessity of cherishing this affection, for the improvement of our religious character.

Our character is much influenced by the pursuits in which we engage, and by the objects we propose, as the chief sources of our enjoyment. Accordingly we find, that the worldly man has his mind entirely engrossed with the concerns of business; and regards every thing as of little or no value, unless it contribute to the advancement of his fortune. He is concerned only for earthly things; and his character is accordingly distinguished by covetousness.-The ambitious man is eager for preferment, and for acquiring reputation in that sphere of life, which he has chosen for exercising a secular pro fession. His soul is fired with desire to surpass all his contemporaries in the path of fame; and his thoughts are engaged night and day, in concerting means for accom plishing his purpose. The sensualist, in like manner, esteems no pleasure equal to that of gratifying his senses, and indulging his passions; and he contrives a thousand means of fulfilling the lust of the flesh, the lust of the eye, and the pride of life.

If the love of certain objects and enjoyments, thus