to themselves that they have not the love of God within them as they ought to have it, endeavour to acquire and to increase this holy principle by seriousness of mind, by habitual meditation, by devout reading, devout conversation, devout society. These are all aids and helps towards inducing upon the mind this most desirable, nay, rather let me call it, this blessed frame and temper, and of fixing us in it; and forasmuch as it is declared in Scripture to be shed abroad in the heart by the Spirit of God, let us labour in our prayers for this best gift.

The next consideration upon the subject is, the fruit and effect of this disposition upon our lives. If it be asked how does the love of God operate in the production of virtuous conduct, I shall answer that it operates exactly in the same manner as affection towards a parent or gratitude towards a human benefactor operates by stirring up a strong rebuke in the mind upon the thought of offending him. This lays a constant check upon our conduct. And this sensation is the necessary accom

paniment of love; it cannot, I think, be separated from it. But it is not the whole of its influence. Love and gratitude towards a benefactor not only fill us with remorse and with internal shame whenever, by our wilful misbehaviour, we have given cause to that benefactor to be displeased with us; but also prompts us with a desire upon all occasions of doing what we believe he wills to be done, which, with respect to God, is in other words a desire to serve him. Now this is not only a restraint from vice, but an incitement to action. Instructed, as in Christian countries mankind generally are, in the main articles of human duty, this motive will seldom mislead them.

In one important respect the love of God excels all moral principles whatever ; and that is, in its comprehensiveness. It reaches every action; it includes it includes every duty. You cannot mention another moral principle which has this property in the same perfection. For instance, I can hardly name a better moral principle than humanity. It is a principle which every one

commends, and justly: yet in this very article of comprehensiveness it is deficient, when compared with the love of God. It will prompt us undoubtedly to do kind and generous, and compassionate things towards our friends, our acquaintance, our neighbours, and towards the poor. In our relation to, and in our intercourse with, mankind, especially towards those who are dependent upon us, or over whom we have power, it will keep us from hardness and rigour, and cruelty. In all this it is excellent. But it will not regulate us, as we require to be regulated, in another great branch of Christian duty, self-government and self-restraint. We may be exceedingly immoral and licentious in sinful indulgences without violating our principle of humanity; at least, without specifically violating it, and without being sensible of violating it. And this is by no means an uncommon case or character, namely, humanity of temper, subsisting along with the most criminal licentiousness, and under a total want of personal self-government. The reason is, that the principle of conduct, though excellent as far as it goes,

fails in comprehensiveness. the love of God.

Not so with

He, who is influenced by that, feels its influence in all parts of duty, upon every occasion of action, throughout the whole course of conduct.

The thing with most of us to be examined into and ascertained is, whether it indeed guide us at all: whether it be within us an efficient motive. I am far from taking upon me to say that it is essential to this principle to exclude all other principles of conduct, especially the dread of God's wrath, and of its tremendous consequences; or that a person who is deterred from evil actions by the dread of God's wrath, is obliged to conclude, that because he so much dreads God, he cannot love him. I will not venture to say any such thing. The Scripture, it is true, speaking of the love of God, hath said, that perfect love casteth out fear; but it hath not said that in the soul of man this love is ever perfect: what the Scripture hath thus declared of perfect love is no more than what is just. The love of God, were it perfect, that is to say, were it such as his nature,

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his relation, his bounty to us deserves; were it adequate either to its object or to our obligation, were it carried up as high as in a perfectly rational and virtuous soul it might be carried, would, I believe, absorb every other motive and every other principle of action whatever, even the fear of God amongst the rest. This principle, by its nature, might gain a complete possession of the heart and will, so that a person acting under its influence would take nothing else into the account, would reflect upon no other consequence or consideration whatever. Possibly, nay probably, this is the condition of some higher orders of spirits, and may become ours by future improvement, and in a more exalted state of existence: but it cannot, I am afraid, be said to be our condition now. The love of God subsists in the heart of good men, as a powerful principle of action but it subsists there in conjunction with other principles, especially with the fear of him. All goodness is in a certain degree comparative; and I think, that he may be called a good man in whom this principle dwells and operates at all. Where