but many questions have arifen out of it, from diversity of opinion, which have been the causes of endless difpute. Error is of luxuriant growth, and propagates abundantly. Wherever men are not content with the plain declarations of the Scriptures, but are defirous of understanding that which it is impoffible should be made clear to human apprehenfion, the natural consequence must be infinite perplexity. In the Scriptures the gracious providence of God is called a mystery; as indeed all that relates to him, all that he does, his wifdom and

his mercy, his power and his goodness, as well

as the works of his hands, are all myfterious. But we must make a diftinction between the mysteries infeparable from the effence of divinity, and those which the vanity, the abfurd curiofity, and the weakness of man, are for ever aiming to create. The declarations of God are plain. It is clear that man may offend; that God may be displeased; that a Saviour may purchase redemption for us. But when we forfake the plain sense of Scripture, and substitute our own fallible reasoning, we forfake a clear and direct path for the mazes of intricacy. Then our light is turned into darkness.

One of the great and peculiar principles of

the Christian religion is that reciprocal love between God and man which it inculcates. It gives the most positive affurance of the affection of the fupreme Being for all his creatures, and demands from the creature, in return, every poffible degree of reverence and regard towards the Creator. No religion that has obtained any influence over the world has declared the Almighty to be fo immediately and deeply interested in the welfare of mankind. None of the heathen systems ever represented the Author of nature in fo engaging a light; yet this is perfectly confonant to reafon. Equally fo is it that the leading principle of religious obedience on the part of man should be love for both these representations of the affection of God for his creatures, and the duties which ought to flow from the conviction of fuch obligations on the mind of man, are analogous to our present state. The natural affection of parents for their offspring is a most powerful principle of action; and the best and most acceptable return they receive, is that obedience which springs from motives of love. The Almighty, by the Christian revelation, is reprefented to us as the univerfal, the beneficent parent of mankind. His fuperintendence is ever actively employed for our

good; his wifdom in contriving the means, and his power in producing it. The visible works of God are providentially designed to operate for the ufe of man. For him the earth is abundant in vegetation and animal life. The air replete with health. All that can delight the external fenfes, all that can gratify the natural wants of our present state, is abundantly bestowed on us. But above all, infinitely above all, is our gratitude invited and claimed by that aftonishing inftance of almighty affection, in the revelation of his will; in the miffion of his beloved Son; and in his offers of eternal happiness and glory.

These obligations are analogous to our prefent relations in life. The force of human love, whether parental or of inferior degrees, is weakened by absence, and diminished by defcent. Parents commonly love their children with a stronger affection than children entertian for their parents. The paffion grows weaker

in

every branch of human connection. In the fame manner the love of the Almighty is infinitely greater than the love of any earthly parent. There is certainly no motive of human action more difficult to be preserved in a regular and constant state than this of loving

God; because his perfections are not the object of fenfe. Yet we are influenced by the fentiments of our nature to seek our own good; and those pleasing and benevolent affections, which ferve to foothe and foften the evils of life, which constitute the highest poffible ftate of human happiness, if sublimed by conftant meditation, will ultimately lead us to the knowledge of that great and good Being, who alone can gratify the wishes, and complete the substantial, the unfading happiness of the rational foul.

From the Chriftian difpenfation alone have we acquired any exhortation to the love of the Deity. This is a principle altogether unknown to all ancient religions or philofophy. It is remarkable, that in all the Pagan systems of past, and even of the present age, fear has been the motive of divine worship. Under falfe religions men have served God because they dreaded his power, and were apprehensive of his vengeance. The Christian dispensation proposes its threatenings only to finners; but invites the good by the fofteft perfuafion. It endeavours to excite us by amiable affections ; and as attraction is a great, yet gentle agent of the natural world, love is the fofteft principle that draws the foul towards God. The Scrip

tures fay, where there is perfect love there is no fear. Perfect love cafteth out fear. It reprefents the Almighty as a liberal benefactor, and a most affectionate parent. It therefore claims the debt of gratitude. We love God, fays St. John, because he first loved us; and in claiming every affection of the heart, it proceeds on this excellent and most reasonable principle, that to love God is to keep his commandments.

The facred writings have been explicit in providing us with the means of proving our integrity in the practice of this duty, which are no lefs comprehensive than they are infal lible. The love of God is faid to confift in obeying his commands from a defire of ren dering ourselves pleafing to him. Our motive of practical virtue must therefore be a preference for good; because it is acceptable to that great Being who is the object of our most fincere affection; and this is not only the moft certain teft of our refolution, but it is alfo the best security against sin.

As the design which the Christian scheme proposes is of the first importance, it is confiftent with the moft exalted attributes of a Deity. To advance the intellectual nature of man, to improve his moral faculties, and to