SERMON V. ST. MATTHEW, Ch. xxii. V. 37 66 THOU SHALT LOVE THE LORD THY GOD WITH ALL THY HEART, AND WITH ALL As the chriftian religion was bestowed upon us by the Author of our nature, all its difcoveries and motives of action are adapted to that nature-to the whole of its conftitution. That we may be influenced through the regard which we naturally bear to ourselves, our fears are alarmed by the denunciations of endless mifery-our hopes are raised and animated by the profpect and assurance of an happy and glorious immortality. immortality. And fo long as we adhere to. our duty, from the confiderations which our hopes and fears fuggeft, we comply with the purpose of providence in implanting these paffions in us, and guarding his laws by their influence.-But that obedience, which proceeds from fear alone, will ever be paid with reluctance; that which flows from hope alone, will be rendered as eafy and sparing, as shall appear confiftent with the attainment of its object. And accordingly that entire refignation of ourfelves to the divine will, which is evidently required by the Gofpel, will be very imperfectly fecured by the threatenings and the promises which religion announces to us. Even persons of more improved tempers, without the influence of fome higher principle, will be too apt to recede from the trials of duty, when it calls them to the facrifice of present wishes and gratifications. But to him, who loves the mafter, no no fervice appears grievous: every command is obeyed readily, heartily, chearfully. And the love of God, as he is revealed to us in the Gospel of Christ, is that great, univerfal, and perfect principle, which unites in itself the noblest affections in the human breaft, which heightens and gives effect to every other motive of duty, and has the moft powerful influence in the regulation of the heart, from which our conduct flows. It is principally and eminently love, which muft produce and support a conftant and uniform compliance with the commands of the Gofpel, and make that compliance appear to be our present intereft and our happiness. I WILL endeavour therefore to ftate to you the nature of the love of God, by fhowing upon what it is founded, and to point out its obvious effects. ONE fafe rule we may have, if we please, to guide us in this and in all other matters relating to the concerns of man with God; and happy would it have been for religion, if that direction had been duly attended toI mean common sense. And this observation is equally applicable to thofe perfons who have deformed the duty we are confidering, by extravagant and enthusiastic raptures, totally unfuitable to the natures God and Man; and to thofe who deny to the Author of all perfection, and the fource of all good, any affection of the human foul warmer than bare reverence and admiration.-Love is the fame affection in kind, whether it have Man or God for its object; only, when directed to God, refined and exalted in proportion to the fpirituality of his nature, and tempered with that fuperior awe, with which creatures, and especially finful creatures, must ever contemplate perfect holiness and in finite power. It is always founded upon an opinion of excellence in the object of it: and when raised to its highest degree, this opinion of excellence is joined to a fenfe of kindness towards ourfelves. Imagine yourfelves well affured, that in a far diftant country there lives a perfon endowed with every perfection of human nature, and employing every bleffing of human life to the beft and nobleft purposes. Superior to his fellow creatures both in the natural and acquired graces of mind and body, exalted in rank, abounding in wealth, never indulging himself in any thing wrong, and conftantly employed in doing what is right, fober, pious, humble, meek, gentle, benevolent, beneficent. Could you forbear loving fuch a perfon, tho' the effect of his virtues neither did, nor ever could reach you? Would you not think of him with pleasure? Would you not defire to be like him? Could you avoid wishing for an op portunity |