And, indeed, when the same Being combines, in his own person, that which ought to excite the love of moral esteem, with that which ought to excite the love of gratitude,the two ingredients, enter with a mingled but harmonious concurrence, into the exercise of one compound affection. It is true, that the more appropriate offering of the former is the offering of praise,-just as when one looks to the beauties of nature, he breaks out into a rapturous acknowledgment of them; and so it may be, when one looks to the venerable, and the lovely in the character of God. The more appropriate offering of the latter, is the of fering of thanksgiving, or of such services as are fitted to please, and to gratify a benefactor. But still it may be observed, how each of these simple affections tends to express itself, by the very act which more characteristically marks the workings of the other; or, how the more appropriate offering of the first of them, may be prompted under the impulse, and movement of the second of them, and conversely. For, if I love God because of his perfections, what principle can more powerfully or more directly lead to the imitation of them?-which is the very service that he requires, and the very offering that he is most pleased with. And, if I love God because of his goodness to me, what is more fitted to prompt my every exertion, in the way of spreading the honours of his character and of his name among my fellows.-and, for this

purpose, to magnify in their hearing the glories and the attributes of his nature? It is thus that the voice of praise and the voice of gratitude may enter into one song of adoration; and that whilst the Psalmist, at one time, gives thanks to God at the remembrance of his holiness, he, at another, pours forth praise at the remembrance of his mercies.

To have the love of gratitude towards God, it is essential that we know and believe his love of kindness towards us. To have the love of moral esteem towards him, it is essential that the loveliness of his character be in the eye of the mind; or, in other words, that the mind keep itself in steady and believing contemplation of the excellencies which belong to him. The view that we have of God, is just as much in the order of precedency to the affection that we entertain for him, as any two successive steps can be, in any of the processes of our mental constitution. To obtain the introduction of love into the heart, there must, as a preparatory circumstance, be the introduction of knowledge into the understanding; or, as we can never be said to know what we do not believe-ere we have love, we must have faith; and, accordingly, in the passage from which our text is extracted, do we perceive the one pointed to, as the instrument for the production of the other. "Keep yourselves in the love of God, building yourselves up on your most holy faith."

And here, it ought to be remarked, that a man may experience a mental process, and yet have no taste or no understanding for the explanation of it. The simple truths of the Gospel, may enter with acceptance into the mind of a peasant, and there work all the proper influences on his heart and character, which the Bible ascribes to them: and yet he may be utterly incapable of tracing that series of inward movements, by which he is carried onwards from a belief in the truth, to all those moral and affectionate regards, which mark a genuine disciple of the truth. He may be the actual subject of these movements, though altogether unable to follow or to analyze them. This is not peculiar to the judgments, or the feelings of Christianity. In the matters of ordinary life, a man may judge sagaciously, and feel correctly while ardently;-and experience, in right and natural order, the play of his various faculties, without having it at all in his power, either to frame or to follow a true theory of his faculties. It is well, that the simple preaching of the Gospel has its right practical operation on men, who make no attempt whatever, to comprehend the metaphysics of the operation. But, if ever metaphysics be employed to darken the freeness of the Gospel offer, or to dethrone faith from the supremacy which belongs to it, or to forbid the approaches of those whom God has not forbidden; then must it be met upon its own ground, and the real

character of our beneficent religion be asserted, amid the attempts of those who have in any way obscured or injured it by their illus trations.

SERMON X.

GRATITUDE, NOT A SORDID AFFECTION.

1 JOHN iv. 19.

"We love him, because he first loved us."

Some theologians have exacted from an inquirer, at the very outset of his conversion, that he should carry in his heart what they call the disinterested love of God. They have set him on the most painful efforts to acquire this affection,—and that too, before he was in circumstances in which it was at all possible to entertain it. They have led him to view with suspicion the love of gratitude, as having in it a taint of selfishness. They are for having him to love God, and that on the single ground that he is lovely, without any reference to his own comfort, or even to his own safety. Strange demand which they make on a sentient being, that even amidst the fears and the images of destruction, he should find room in his heart for the love of complacency! and equally strange demand to make on a sinful being, that ere he admit such a sense of reconciliation into his bosom, as will instantly call forth a grateful regard to him who has conferred it, he must view God with a disinterested affection; that from the deep and helpless abyss of his depravity, he must find, unaided, his ascending way to the