unceasing intercessor in heaven. Can we ever cease petitioning for ourselves, when we believe that he never ceases interceding for us?

his love to us, these he has given us in hand; if life eternal, if blessedness that knows no measure and no end, be proofs of love, these he has given us in promise-to the Christian we had almost said, he has given them in possession.

If we are so unhappy as now to find little pleasure in this holy exercise, that however is so far from being a reason for discontinu- It must be an irksome thing to serve a ing it, that it affords the strongest argument master whom we do not love; a master for perseverance. That which was at first a whom we are compelled to obey, though we form, will become a pleasure; that which think his requisitions hard, and his comwas a burden will become a privilege; that mands unreasonable; under whose eye we which we impose upon ourselves as a medi- know that we continually live, though his cine, will become ncecessary as an aliment, presence is not only undelightful but formiand desirable as a gratification. That which dable. is now short and superficial, will become co- Now every Christian must obey God pious and solid. The chariot wheel is warm-whether he love him or not; he must act aled by its own motion. Use will make that ways in his sight, whether he delight him or easy which was at first painful. That which not; and to a heart of any feeling, to a spirit is once become easy will soon be rendered of any liberality, nothing is so grating as pleasant; instead of repining at the per- constrained obedience. To love God, to formance, we shall be unhappy at the omis- serve him because we love him, is theresion. When a man recovering from sick-fore no less our highest happiness, than cur ness attempts to walk, he does not discon- most bounden duty. Love makes all labour tinue the exercise because he feels himself light. We serve with alacrity, where we weak, nor even because the effort is painful. love with cordiality. He rather redoubles his exertion. It is from When the heart is devoted to an object, his perseverance that he looks for strength. we require not to be perpetually reminded of An additional turn every day diminishes his our obligations to obey him; they present repugnance, augments his vigour, improves themselves spontaneously, we fulfil them his spirits. That effort which was submit- readily, I had almost said, involuntarily; we ted to because it was salutary, is continued think not so much of the service as of the because the feeling of renovated strength object. The principle which suggests the renders it delightful.

CHAP. VII.

The Love of God.

OUR love to God arises out of want. God's love to us out of fulness. Our indigence draws us to that power which can relieve, and to that goodness which can bless us.His overflowing love delights to make us partakers of the bounties he graciously imparts, not only in the gifts of his Providence, but in the richer communications of his grace. We can only be said to love God when we endeavour to glorify him, when we desire a participation of his nature, when we study to imitate his perfections.

work inspires the pleasure; to neglect it would be an injury to our feelings. The performance is the gratification. The omis sion is not more a pain to the conscience, than a wound to the affections. The implantation of this vital root perpetuates virtuous practice, and secures internal peace.

Though we cannot be always thinking of God, we may be always employed in his service. There must be intervals of our communion with him, but there must be no intermission of our attachment to him. The tender father who labours for his children, does not always employ his thoughts about them; he cannot be always conversing with them, or concerning them, yet he is always engaged in promoting their interests. His affection for them is an inwoven principle, of which he gives the most unequivo cal evidence, by the assiduousness of his application in their service.

"Thou shouldst love the Lord thy God We are sometimes inclined to suspect the with all thy heart,' is the primary law of love of God to us. We are too little suspi- our religion. Yet how apt are we to comcious of our own want of love to him. Yet plain that we cannot love God, that we canif we examine the case by evidence, as we not maintain a devout intercourse with him. should examine any common question, what But would God, who is all justice, have real instances can we produce of our love to commanded that of which he knew we were him? What imaginable instance can we not incapable? Would he who is all mercy produce of his love to us? If neglect, forget- have made our eternal happiness to depend fulness, ingratitude, disobedience, coldness on something which he knew was out of our in our affections, deadness in our duty, be power to perform, capriciously disqualifyevidences of our love to him, such evidences, ing us for the duty he had prescribed? but such only, we can abundantly allege. Would he have given the exhortation, and If life and all the countless catalogue of withheld the capacity? This would be to mercies that makes life pleasant, be proofs of charge Omniscience with folly, and infinite

goodness with injustice;-no, when he made Preserver. But let us put the question fairduty and happiness inseparable, he neither ly to ourselves. Do we really love him? made our duty impracticable, nor our hap- Do we love him with a supreme, nay even piness unattainable. But we are continual-with an equal affection? Is there no friend, ly flying to false refuges, clinging to false no child, no reputation, no pleasure, no soholds, resting on false supports: as they are ciety, no possession which we do not prefer uncertain they disappoint us, as they are to him? It is easy to affirm in a general weak they fail us; but as they are nume- way that there is not. But let us particurous, when one fails another presents itself.larize, individualize the question-bring it Till they slip from under us, we never sus- home to our own hearts in some actual inpect how much we rested upon them. stance, in some tangible shape. Let us Life glides away in a perpetual succession commune with our own consciences, with of these false dependences and successive our own feelings, with our own experience; privations. let us question pointedly and answer honestly. Let us not be more ashamed to detect the fault, than to have been guilty of it.

There is, as we have elsewhere observed, a striking analogy between the natural and spiritual life; the weakness and helpless- This then will commonly be the result. ness of the Christian resemble those of the Let the friend, child, reputation, possession, infant; neither of them becomes strong, pleasure be endangered, but especially let it vigorous, and full grown at once, but be taken away by some stroke of Provithrough a long and often painful course. dence. The scales fall from our eyes; we This keeps up a sense of dependance, and see, we feel, we acknowledge, with brokenaccustoms us to lean on the hand which fos-ness of heart, not only for our loss but for ters us. There is in both conditions, an im- our sin, that though we did love God, yet we perceptible chain of depending events, by loved him not superlatively, and that we which we are carried on insensibly to the loved the blessing, threatened or resumed, vigour of maturity. The operation which still more. But this is one of the cases in is not always obvious, is always progressive. which the goodness of God bringeth us to By attempting to walk alone we discover repentance. By the operation of his grace our weakness, the experience of that weakness humbles us, and every fall drives us back to the sustaining hand, whose assistance we vainly flattered ourselves we no longer needed.

the resumption of the gift brings back the heart to the giver. The Almighty by his Spirit takes possession of the temple from which the idol is driven out. God is re-instated in his rights, and becomes the supreme and undisputed Lord of our reverential affection.

In some halcyon moments we are willing to persuade ourselves that religion has made an entire conquest over our heart; that we' There are three requisites to our proper have renounced the dominion of the world, enjoyment of every earthly blessing which have conquered our attachment to earthly God bestows on us;-a thankful reflection things. We flatter ourselves that nothing on the goodness of the giver, a deep sense can now again obstruct our entire submis- of the unworthiness of the receiver, and a sion. But we know not what spirit we are sober recollection of the precarious tenure of. We say this in the calm of repose and by which we hold it. The first would make in the stillness of the passions: when our us grateful, the second humble, the last mopath is smooth, our prospect smiling, danger derate. distant, temptation absent, when we have But how seldom do we receive his favours many comforts and no trials. Suddenly, in this spirit! As if religious gratitude were some loss, some disappointment, some priva- to be confined to the appointed days of pubtion tears off the mask, reveals us to our-lic thanksgiving, how rarely in common soselves. We at once discover that though ciety do we hear any recognition of Omnithe smaller fibres and lesser roots which potence even on those striking and heartfasten us down to earth may have been loos-rejoicing occasions, when, with his own ened by preceding storms, yet our substan- right hand, and with his glorious arm he has tial hold on earth is not shaken, the tap-root is not cut, we are yet fast rooted to the soil, and still stronger tempests must be sent to make us let go our hold.

gotten himself the victory!' Let us never detract from the merit of our valiant leaders, but rather honour them the more for this manifestation of divine power in their It might be useful to cultivate the habit favour; but let us never lose sight of him of stating our own case as strongly to our-who teacheth their hands to war, and their selves as if it were the case of another; to express in so many words, thoughts which are not apt to assume any specific or palpable form; thoughts which we avoid shaping How many seem to show not only their into language, but slur over, generalize, want of affiance in God, but that he is not soften, and do away. How indignant, for in all their thoughts,' by their appearing to instance, should we feel, though we ourselves make the complaint, to be told by others, that we do not love our Maker and

fingers to fight.' Let us never forget that He is the Rock, that his work is perfect, and all his ways are judgment.'

leave him entirely out of their concerns, by projecting their affairs without any reference to him, by setting out on the stock of their

own unassisted wisdom, contriving and act- volve the conduct which we impiously ques ing independently of God; expecting pros- tion! It unrols the volume of divine Proviperity in the event, without seeking his di-dence, lays open the mysterious map of inrection in the outset, and taking to them-finite wisdom, throws a bright light on the selves the whole honour of the success with-darkest dispensations, vindicates the ineout any recognition of his hand! do they quality of appearances, and points to that not thus virtually imitate what Sophocles blessed region, where to all who have truly makes his blustering Atheist boast: Let loved and served God, every apparent other men expect to conquer with the assis- wrong shall be approved to have been untance of the gods, I intend to gain honour impeachably right, every affliction a merwithout them.' cy, and the severest trials the choicest blessings.

The Christian will rather rejoice to ascribe the glory of his prosperity to the same hand to which our own manly queen gladly ascribed her signal victory. When after the defeat of the Armada, impiously termed invincible, her enemies, in order to lower the value of her agency, alleged that the victory was not owing to her, but to God who had raised the storm, she heroically declared that the visible interference of God in her favour was that part of the success from which she derived the trucst ho

nour.

So blind has sin made us, that the glory of God is concealed from us, by the very means which, could we discern aright, would display it. That train of second causes, which he has so marvellously dispo sed, obstructs our view of himself. We are so filled with wonder at the immediate effect, that our short sight penetrates not to the first cause. To see him as he is, is reserved to be the happiness of a better world. We shall then indeed admire him in his saints, and in all them that believe ;' we shall see how necessary it was for those whose bliss is now so perfect, to have been poor, and despised, and oppressed. We shall see why the ungodly were in such prosperity.' Let us give God credit here for what we shall then fully know; let us adore now, what we shall understand hereafter.

Incidents and occasions every day arise, which not only call on us to trust in God, but which furnish us with suitable occasion of vindicating, if I may presume to use the expression, the character and conduct of the Almighty in the government of human affairs; yet there is no duty which we perform with less alacrity. Strange, that we They who take up religion on a false should treat the Lord of heaven and earth ground will never adhere to it. If they adopt with less confidence than we exercise to- it merely for the peace and pleasantness it wards each other! That we should vindi-brings, they will desert it as soon as they cate the honour of a common acquaintance find their adherence to it will bring them with more zeal than that of our insulted Ma- into difficulty, distress, or discredit. It selker and Preserver! dom answers therefore to attempt making

If we hear a friend accused of any act of proselytes by hanging out false colours. The injustice, though we cannot bring any posi-Christian endures as seeing him who is intive proof why he should be acquitted of visible.' He who adopts religion, for the this specific charge, yet we resent the inju- sake of immediate enjoyment, will not doa ry offered to his character; we clear him of virtuous action that is disagreeable to himthe individual allegation on the ground of his self; nor resist a temptation that is alluring, general conduct, inferring that from the nu- present pleasure being his motive. There merous instances we can produce of his rec-is no sure basis for virtue but the love of titude on other occasions, he cannot be guil- God in Christ Jesus, and the bright rever ty of the alleged injustice. We reason from sion for which that love is pledged. Withanalogy, and in general we reason fairly. out this, as soon as the paths of piety be But when we presume to judge of the Most come rough and thorny, we shall stray into High, instead of vindicating his rectitude on pleasant pastures. the same grounds, under a providence seem- Religion, however, has her own peculiar ingly severe; instead of reverting, as in the advantages. In the transaction of all worldcase of our friend, to the thousand instances ly affairs, there are many and great difficul we have formerly tasted of his kindness; in- ties. There may be several ways out of stead of giving God the same credit we give which to choose. Men of the first underto his erring creature, and inferring from standing are not always certain which of his past goodness, that the present inexpli- these ways is the best. Persons of the deepcable dispensation must be consistent,though est penetration are full of doubt and perwe cannot explain how, with his general plexity; their minds are undecided how to character, we mutinously accuse him of in-act, lest while they pursue one road, they consistency, nay of injustice. We admit may be neglecting another which meat virtually the most monstrous anomaly in the better have conducted them to their propecharacter of the perfect God.

But what a clue has revelation furnished to the intricate labyrinth which seems to in

• Ajax.

sed end.

In religion the case is different, and, in this respect, easy. As a Christian can have but one object in view, he is also certem there is but one way of attaining it. Where

there is but one end, it prevents all possibi- | mented how much was lost because so fine lity of choosing wrong; where there is but a poet as Claudian, in his choice of a subone road, it takes away all perplexity as to ject, wanted matter worthy of his talent; the course of pursuit. That we so often but it is the felicity of the Christian to have wander wide of the mark, is not from any chosen a theme to which all the powers of want of plainness in the path, but from the his heart and of his understanding will be perverseness of our will in not choosing it, found inadequate. It is the glory of religion, from the indolence of cur minds in not fol- to supply an object worthy of the entire conlowing it up. secration of every power, faculty and affection of an immaterial, immortal being.

CHAP. VIII.

The Hand of God to be acknowledged in the daily circumstances of life.

In our attachments to earthly things, even the most innocent, there is always a danger of excess; but from this danger we are here perfectly exempt, for there is no possibility of excess in our love to that Being who has demanded the whole heart. This peremptory requisition cuts off all debate. Had God required only a portion, even were it a large portion, we might be IF we would indeed love God, let us 'acpuzzled in settling the quantum. We might quaint ourselves with him.' The word of be plotting how large a part we might ven-inspiration has assured us that there is no ture to keep back without absolutely for-other way to be at peace.' As we cannot feiting our safety; we might be haggling for love an unknown God, so neither can we deductions, bargaining for abatements, and know him, or even approach toward that be perpetually compromising with our Ma- knowledge, but on the terms which he himker. But the injunction is entire, the com-self holds out to us; neither will he save us mand is definitive, the portion is unequivo- but in the method which he himself has precal. Though it is so compressed in the ex-scribed. His very perfections, the just obpression, yet it is so expansive and ample, in jects of our adoration, all stand in the way of the measure: it is so distinct a claim, so im-creatures so guilty. His justice is the flaperative a requisition of all the faculties of the mind and strength; all the affections of the heart and soul: that there is not the least opening left for litigation; no place for any thing but absolute unreserved compliance.

ming sword which excludes us from the Paradise we have forfeited. His purity is so opposed to our corruptions, his omnipotence to our infirmity, his wisdom to our folly, that had we not to plead the great propitiaEvery thing which relates to God is infi- tion, those very attributes which are now nite. We must therefore while we keep our trust, would be our terror. The most our hearts humble, keep our aims high. opposite images of human conception, the Our highest services indeed are but finite, widest extremes of human language, are imperfect. But as God is unlimited in good-used for the purpose of showing what God ness, he should have our unlimited love. is to us in our natural state, and what he is The best we can offer is poor, but let us not under the Christian dispensation. withhold that best. He deserves incom-consuming fire' is transformed into essenparably more than we have to give. Let tial love.

The

us not give him less than all. If he has en- But as we cannot find out the Almighty to nobled our corrupt nature with spiritual af- perfection, so we cannot love him with that fections, let us not refuse their noblest aspi-pure flame, which animates glorified spirits. rations, to their noblest object. Let him not But there is a preliminary acquaintance behold us so prodigally lavishing our affec- with him, an initial love of him, for which tions on the meanest of his bounties, as to he has furnished us with means by his have nothing left for himself. As the stan- works, by his word, and by his Spirit. dard of every thing in religion is high, let us Even in this weak and barren soil some endeavour to act in it with the highest in-germs will shoot, some blossoms will open, tention of mind, with the largest use of our of that celestial plant, which, watered by faculties. Let us obey him with the most the dews of heaven, and ripened by the intense love, adore him with the most fer-Sun of righteousness, will, in a more genial vent gratitude. Let us praise him accord-clime, expand into the fulness of perfection, ing to his excellent greatness.' Let us serve and bear immortal fruits in the Paradise of him with all the strength of our capacity, God. with all the devotion of our will.

A person of a cold phlegmatic temper. Grace being a new principle added to our who laments that he wants that fervor in his natural powers, as it determines the desires love of the Supreme Being, which is appato a higher object, so it adds vigour to their rent in more ardent characters, may take activity. We shall best prove its dominion comfort, if he find the same indifference reover us by desiring to exert ourselves in the specting his worldly attachments. But if his cause of heaven with the same energy with affections are intense towards the perishable which we once exerted ourselves in the things of earth, while they are dead to such cause of the world. The world was too lit-as are spiritual, it does not prove that he is tle to fill our whole capacity. Scaliger la-destitute of passions, but only that they are

not directed to the proper object. If, how-her triumphant hand to seize the promised ever, he love God with that measure of crown, will not suffer her stability to depend feeling with which God has endowed him, on this ever-shifting faculty; she will not he will not be punished or rewarded, be- be driven to despair by the blackest shades cause the stock is greater or smaller than of its pencil, nor be betrayed into a careless that of some other of his fellow creatures. security, by its most flattering and vivid colours.

In those intervals when our sense of divine things is weak and low, we must not give way to distrust, but warm our hearts with the recollection of our best moments. Our motives to love and gratitude are not now diminished, but our spiritual frame is lower, our natural spirits are weaker. Where there is languor there will be discouragements. But we must not desist. Faint yet pursuing,' must be the Christian's motto.

There is more merit (if ever we dare apply so arrogant a word to our worthless efforts) in persevering under depression and discomfort, than in the happiest flow of devotion, when the tide of health and spirits uns high. Where there is less gratification there is more disinterestedness. We ought to consider it as a cheering evidence, that our love may be equally pure though it is not equally fervent, when we persist in serving our heavenly Father with the same constancy, though it may please him to withdraw from us the same consolations. Perseverance may bring us to the very dispositions the absence of which we are lamenting-O tarry thou the Lord's leisure, be strong and he shall comfort thy

heart.'

One cause of the fluctuations of our faith is, that we are too ready to judge the Almighty by our own low standard. We judge him not by his own declarations of what he is, and what he will do, but by our own feelings and practices. We ourselves are too little disposed to forgive those who have offended us. We therefore conclude that God cannot pardon our offences. We suspect him to be implacable, because we are apt to be so, and we are unwilling to believe that he can pass by injuries, because we find it so hard to do it. When we do forgive, it is grudgingly and superficially; we therefore infer that God cannot forgive freely and fully. We make a hypocritical distinction between forgiving and forgetting injuries. God clears away the score when he grants the pardon. He does not only say, thy sins and thy iniquities will I forgive,' but 'I will remember them no more.'

We are disposed to urge the smallness of our offences, as a plea for their forgiveness; whereas God to exhibit the boundlessness of his own mercy, has taught us to allege a plea directly contrary-Lord, pardon my iniquity, for it is great. To natural reason this argument of David is most extraordina We are too ready to imagine that we are ry. But while he felt that the greatness of religious, because we know something of re- his own iniquity left him no resource, but in ligion. We appropriate to ourselves the the mercy of God, he felt that God's mercy pious sentiments we read, and we talk as if was greater even than his own sin. What a the thoughts of other men's heads were real-large, what a magnificent idea does it give ly the feelings of our own hearts. But piety us of the divine power and goodness, that has not its seat in the memory, but in the af- the believer, instead of pleading the smallfections, for which however the memory is ness of his own offences as a motive for paran excellent purveyor, though a bad substi- don, pleads only the abundance of the ditute. Instead of an undue elation of heart vine compassion! when we peruse some of the psalmist's We are told that it is the duty of the Chrisbeautiful effusions, we should feel a deep tian to 'seek God.' We assent to the truth self-abasement at the reflection, that how- of the proposition. Yet it would be less irkever our case may sometimes resemble his, some to corrupt nature, in pursuit of this yet how inapplicable to our hearts are the knowledge, to go a pilgrimage to distant ardent expressions of his repentance, the lands, than to seek him within our own overflowing of his gratitude, the depth of his hearts. Our own heart is the true tera insubmission, the entireness of his self-dedica- cognitia; a land more foreign and unknown tion, the fervour of his love. But he who to us, than the regions of the polar circle. indeed can once say with him, Thou art Yet that heart is the place, in which an acmy portion,' will, like him surrender him-quaintance with God must be sought. It is self unreservedly to his service. there we must worship him, if we would worship him in spirit and in truth.

But, alas! the heart is not the home of a worldly man, it is scarcely the home of a Christian. If business and pleasure are the natural element of the generality-a dreary vacuity, sloth and insensibility, too often worse than both, disincline, disqualify too many Christians for the pursuit.

It is important that we never suffer our faith, any more than our love, to be depresscd or elevated, by mistaking for its own operations, the ramblings of a busy imagination. The steady principle of faith must not look for its character to the vagaries of a mutable and fantastic fancy-La folle de la Maison, as she has been well denominated. Faith which has once fixed her foot on the I have observed, and I think I have immutable Rock of Ages, fastened her heard others observe, that a common begfirm eye on the Cross, and stretched out gar had rather screen himself under the