Mar 12:30<\/span><\/p>\n And thou shalt love the Lord thy God with all thy heart.<\/em><\/p>\n<\/p>\n Love to God secures all blessings<\/strong><\/p>\n Love not pleasure, says Carlyle; love God. This the Everlasting Yea wherein all contradiction is solved; wherein he who so walks and works, it is well with him.<\/p>\n Love to God contrasted with not loving Him<\/strong><\/p>\n Man not loving God, not looking upward and outward, becomes sensual. He spends his time in feeding his body, in satisfying his appetites, in grovelling in the dust, in joining himself to earth, that God made simply for his footstool and his pathway, and he forgets the realm of empire over nature, and over ideas, and over thoughts, that God opens out before him; and hence, without love of God, man is the animal; with love to God, he is the seraph; without love to God, he lives for his appetites and is debased; with love to God, he lives in His affections and rises toward glory; without love to God, he crawls like the worm; with love to God, be Soars like the seraph, flames like the cherubs; without love to God, he goes down Ward until he is ready to make his bed with demons; with love to God, he rises above angels and archangels, and is preparing for the throne of God. (Bishop Simpson.<\/em>)<\/p>\n<\/p>\n Love to God the supreme feeling<\/strong><\/p>\n A man may be weary of life, but never of Divine love. Histories tell us of many that have been weary of their lives, but no histories can furnish us with an instance of any one that was ever weary of Divine love. As the people prized David above themselves, saying, Thou art worth ten thousand of us; so they that indeed have God for their portion, oh, how do they prize God above themselves, and above everything below themselves l and, doubtless, they that do not lift up God above all, they have no interest in God at all. (Thomas Brooks.<\/em>)<\/p>\n<\/p>\n The great commandment<\/strong><\/p>\n When Tom Paine, the man who did so much mischief years ago in spreading infidel opinions, and making our Bible a laughing stock, resided in New Jersey, he was one day passing the house of Dr. Staughton, when the Doctor was sitting at the door. Paine stopped, and after some remarks of a general character observed, Mr. Staughton, what a pity it is that a man has not some comprehensive and perfect rule for the government of his life. The Doctor replied, Mr. Paine, there is such a rule. What is that? Paine inquired. Dr. Staughton repeated the passage, Thou shalt love the Lord thy God with all thy heart, and thy neighbour as thyself. Abashed and confounded, Paine replied, Oh, thats in your Bible, and immediately walked away. The great commandment from which the infidel turned away, is the rule which Christians accept, love, and try to obey.<\/p>\n The nature of our love to Christ<\/strong><\/p>\n I. <\/strong>It must be sincere, with all the heart.<\/p>\n II. <\/strong>Intelligent, with all the mind.<\/p>\n III. <\/strong>Emotional, with all the soul.<\/p>\n IV. <\/strong>Intense and energetic, with all the strength. (C. H. Spurgeon.<\/em>)<\/p>\n<\/p>\n The two great commandments: all true love is one<\/strong><\/p>\n The first commandment is very great, but the second is not little. They are upper and nether pools, and the same fountain fills them. He who is richest in the love of God has the greatest advantage for loving his neighbour-for loving his family, his household, his country, and the world. And that is the best and happiest state of things, the primal and truly natural, where, springing from under the throne of God, with a bright and heaven-reflecting piety, love fills the upper pool, and then, through the open flower-fringed channel of filial affection and the domestic charities, flows softly till it again expands in neighbourly kindness and unreserved philanthropy. The channel may be choked. The devotee may close it up in the hope of raising the level in the first and great reservoir, and by arresting the current he causes an overflow and converts into swamp the surrounding garden. In the same way the materialist or worldling, content with the lower pool, may fill up the conduit, and declare that he is no longer dependent on the upper magazine; but from the isolated cistern quickly evaporates the scanty supply, and thick with slime, weltering with worms, the stagnant residue mocks the thirsty owner, or, as over the bubbling malaria he persists to linger, it fills his frame with the mortal poison. Cut off from living water, receiving from on high no consecrating element, human affection is too sure to end in the disgust of a disappointed idolatry or the mad despair of a total bereavement; whilst the mystic theopathy, which in order to give the whole heart to God gives none to its fellows, will soon have no heart at all. Love is of God, and all true love is one. The piety which is not humane will soon grow superstitious and gloomy; in eases like Dominic and Philip II we see that it may soon grow bloodthirsty and cruel; nor, on the other hand, will brotherly love long continue if the love of God is not shed abroad abundantly. (Hamilton.<\/em>)<\/p>\n<\/p>\n Supreme love to God impossible without a Saviour<\/strong><\/p>\n The Rev. M. Jeanmarie, a widely known French Protestant pastor, has recently passed away. The story of his conversion appears in the continental journals, and is a fine example of the power of the Word of God. He was at the time a preceptor in a family of the House of Hohenlohe and a rationalist. A neighbouring preacher asked him to supply for him. He declined on the plea of How could he preach what he did not believe? What! not believe in God? Yes, I do that. And surely you believe that man should love Him? Doubtless. Well, then, preach on the words of Jesus, Thou shalt love the Lord thy God with all thy heart, and mind, and strength. I will try, just to oblige you. He thought over the words, and took note:-<\/p>\n 1.<\/strong> We must love God, and the reasons thereof.<\/p>\n 2. <\/strong>We must love Him with all our powers in very deed; nothing short of this could satisfy God.<\/p>\n 3. <\/strong>But do we thus love God? No! and then said he, Without any previously formed plan I was brought to add, We need a Saviour. At that moment a new light broke upon my soul; I understood that I had not loved God, that I needed a Saviour, that Jesus was that Saviour: and I loved Him and clung to Him at once. On the morrow I preached the sermon, and the third head was the chief-viz., the need of Jesus, and the necessity of trusting to such a Saviour. (Christian Age.<\/em>)<\/p>\n<\/p>\n The properties of love<\/strong><\/p>\n Because many deceive themselves in thinking that they love God, when they do not, it is needful to set down the marks of the true love of God, by which we may ascertain whether it be in us or not. The principal are these:<\/p>\n 1. <\/strong>A deliberate preferring and esteeming of God above all things in the world, though never so excellent or dear to us.<\/p>\n 2. <\/strong>A desire to be united and joined to God in most near communion with Him, both in this life and the next.<\/p>\n 3. <\/strong>A high estimation of the special tokens and pledges of Gods love to us-the Bible, Sacraments, etc.<\/p>\n 4. <\/strong>A conscientious care to obey Gods will, and to serve and honour Him in our calling.<\/p>\n 5. <\/strong>Joy and delight in the duties of Gods service and worship.<\/p>\n 6. <\/strong>Zeal for Gods glory, causing in us a holy grief and indignation when we see or hear that God is dishonoured by sin.<\/p>\n 7. <\/strong>Love is bountiful, making us willing and ready to give and bestow much upon the person we love.<\/p>\n 8. <\/strong>True love to the saints and children of God. (G. Petter.<\/em>)<\/p>\n<\/p>\n Love to God and men<\/strong><\/p>\n Mans life, rightly ordered, revolves, like the earth upon which he dwells, upon an axis with two fixed poles. That axis is love, and the poles are God and man. The love thus defined and exercised fulfils the whole law. It embraces in its scope all of mans duties, religious and moral. Consider-<\/p>\n I. <\/strong>The nature of this love.<\/p>\n 1. <\/strong>An affection of the soul.<\/p>\n 2. <\/strong>An all-inclusive affection, embracing not only every other affection proper to its object, but all that is proper to be done to its object.<\/p>\n 3. <\/strong>The most personal of all affections. One may fear an event, hope for and rejoice in it; but one can love only a person.<\/p>\n 4. <\/strong>The tenderest, most unselfish, most divine of all affections. Such is that axial principle, on which mans life, when obedient to God, revolves. It reminds us of that great discovery of the age, which has traced the various powers of nature-light, heat, electricity, etc.<\/p>\n back to one great original force, from which they all spring and into which they are convertible. Like the mythic Proteus, that force changes its form according to the exigency of the time, now appearing as heat, then as light, then as magnetism, then as motion-so this love, which is the fulfilment of the law, is at the basis of all acts of piety and of all forms of virtue (1Co 13:1-13<\/span>).<\/p>\n II. <\/strong>The object of this love.<\/p>\n 1. <\/strong>God is the first and supreme object.<\/p>\n 2. <\/strong>True love of God begets love to man. The latter, resulting from the former, must needs occupy a subordinate position. The fountain is higher than the stream, and includes it.<\/p>\n III. <\/strong>The degree in which this love to God should be exercised. It should not be a languid affection, but one in which all the powers of mans nature are engaged. The various parts of our complex being are summoned to contribute their utmost force to the formation of it.<\/p>\n 1. <\/strong>With the heart: perfectly hearty and sincere.<\/p>\n 2. <\/strong>With the soul: ardent-full of warmth and feeling.<\/p>\n 3. <\/strong>With the mind: intelligent. God does not want fanatical devotion.<\/p>\n 4. <\/strong>With the strength: energetic and intense.<\/p>\n In a word, our love to God is to be of the most earnest, real, and vital sort; one into which we are to put the whole of our being, as a plant puts into its flower the united forces of root and leaf and stem.<\/p>\n IV. <\/strong>This love is possible only through Christ. He reveals to us the almighty, incomprehensible Creator, who would otherwise be to us a mere abstraction.<\/p>\n V. <\/strong>False and true manifestations of this love.<\/p>\n 1. <\/strong>Take care not to let it become a matter more of outward form than of inward reality.<\/p>\n 2. <\/strong>The real proof of love is its willingness to make sacrifices for the sake of its object. (A. H. Currier.<\/em>)<\/p>\n<\/p>\n The minds love<\/strong><\/p>\n The love of God fills the mind, when knowledge gathereth all things with reference to God; when speculation ever weigheth the things of God with the things of men; when imagination compareth all things with the things of God; when memory storeth in her treasure things of God, new and old; when the thoughts ever turn to God, as their end; when all studies are in God, and there is no study which hath not God for its end. We are always thinking of something, at all times, and in all places; we can behold no object in the earth or sky, but thought is busy with the same. The thoughts are according to the heart. If one might say it with reverence, as angelic ministrations execute Gods will, so are the thoughts to the heart and soul of man ever busy traversing and returning, through earth and heaven, as the heart wills. And these, in the good man, are ever full of God. (Isaac Williams, M. A.<\/em>)<\/p>\n<\/p>\n Love<\/strong><\/p>\n Observe that love <\/em>is not merely one way of fulfilling the Law. It is the best way. Far better to love man so much that to steal from him would be impossible, than merely to refrain from stealing in obedience to the Eighth Commandment. Nay, more, it is the only way. One who would steal, but for his sense of its being forbidden, and therefore wrong, already sins against his neighbour by breaking the Tenth Commandment.<\/p>\n 1. <\/strong>Love brings all the powers of mans soul into interior harmony.<\/p>\n 2. <\/strong>It begets obedience, both inward and outward.<\/p>\n 3. <\/strong>It begets a strong desire after God.<\/p>\n 4. <\/strong>It finds God in everything.<\/p>\n 5. <\/strong>It is the mainspring of the soul, controlling hands, feet, eyes, lips, brain, life. (Anon.<\/em>)<\/p>\n<\/p>\n Love is the most important thing<\/strong><\/p>\n Father, asked the son of Bishop Berkeley, what is the meaning of the words cherubim and seraphim, which we meet with in the Bible? Cherubim, replied his father, is a Hebrew word signifying knowledge; seraphim is another word of the same language, signifying flame. Whence it is supposed that the cherubim are angels who excel in knowledge; and that the seraphim are angels likewise who excel in loving God. I hope, then, said the little boy, when I die I shall be a seraph, for I would rather love God than know all things. The first and great commandment<\/em>:-<\/p>\n I.<\/strong> <\/em><\/strong>Whether we are possessed of this supreme love to God? A sincere love manifests itself by approbation, preference, delight, familiarity. Do these terms express the state of our affections towards our heavenly Father?<\/p>\n 1. <\/strong>Do we cordially approve all that the Scriptures reveal concerning His character and His dealings with men?<\/p>\n 2. <\/strong>Approbation, however, is the very lowest token of this Divine affection. What we really love we distinguish by a decided preference: we have compared it with other things, and have come to the conclusion that it is more excellent than all of them.<\/p>\n 3. <\/strong>Further, the love of God will lead us to delight in Him.<\/p>\n 4. <\/strong>I will mention but one more sign of love unfeigned; which is seen when a person courts the society and familiar intimacy of the object of his affections.<\/p>\n II. <\/strong>By what means a spirit of love to God may be acquired, if we have it not, or increased, if we have.<\/p>\n 1. <\/strong>The first step is to feel our utter deficiency in this duty.<\/p>\n 2. <\/strong>Take up your Bible, and learn the character of Him whom you have so neglected.<\/p>\n 3. <\/strong>These views of the love of God, however, will, in great measure, be ineffectual, till you have actually cast yourself at the foot of the cross, and believed in Jesus Christ for the justification of your own soul.<\/p>\n 4. <\/strong>My next direction for cherishing this spirit of love to God is, that you should carefully guard against everything in your temper and conduct which might grieve the Spirit of God.<\/p>\n 5. <\/strong>I would press upon you the necessity of frequent communion with your reconciled God in prayer and thanksgiving. (Joseph Jowett, M. A.<\/em>)<\/p>\n<\/p>\n Love to God<\/strong><\/p>\n I. <\/strong>A true love to God has three principal constituent parts.<\/p>\n 1. <\/strong>The love of desire, which takes its origin from the wants of man, and the fitness and willingness of God to supply them.<\/p>\n 2. <\/strong>The love of gratitude, arising from the sense of the Divine goodness to us.<\/p>\n 3. <\/strong>A disinterested love, having as its foundation the excellence and perfection of God considered in themselves, and without any reference to the advantages we derive from them.<\/p>\n II. <\/strong>The measure of divine love.<\/p>\n 1. <\/strong>That we must love God supremely above any other object.<\/p>\n 2. <\/strong>With all the ardour and intensity of our soul. (H. Kollock, D. D.<\/em>)<\/p>\n<\/p>\n The life of Christian consecration<\/strong><\/p>\n I.<\/strong> <\/em><\/strong>The character of this love. The whole man must be enlisted in our love of God; all the force of our life must go to express and to fulfil it.<\/p>\n 1. <\/strong>God claims from us a warm personal affection.<\/p>\n 2. <\/strong>God must be loved for His moral excellence. Not only must our conscience approve our affection; it will be ever supplying us with new material for exalted worship of Him. The sense of righteousness will kindle gratitude into adoration.<\/p>\n 3. <\/strong>God claims from us an intelligent affection. Our intelligence must have full scope, if our love of God is to be full.<\/p>\n 4. <\/strong>God claims from us that we love with all our strength. The whole force of our character is to be in our affection for Him. Men devote their energies to worldly pursuits.<\/p>\n II. <\/strong>The unity of spiritual life in this love. The command of our text is introduced by a solemn proclamation, Hear, O Israel, the Lord our God is one Lord. The object of Moses in declaring the unity of God was to guard the Jews against idolatry; my object in dwelling on it is to claim from you the consecration of all your powers. A simple illustration will make both these points clear. Polygamy is contrary to the true idea of marriage; he who has many wives cannot love one of them as a wife should be loved. Equally is the ideal of marriage violated if a man cannot or will not render to his wife the homage of his whole nature. His affection itself will be partial instead of full, and his heart will be distracted, if, whatever her amiability may be, her conduct offends his moral sensibilities; if he cannot trust her judgment and accept her counsel; if she is a hindrance to him and not a help in the practical business of life. Many a mans spiritual life is distracted and made inefficient, simply because his whole being is not engrossed in his religion; one-sidedness in devotion is sure to weaken, and tends ultimately to destroy it. Consider the infinite worthiness of God. He is the source and object of all our powers. There is not a faculty which has not come from Him; which is not purified and exalted by consecration to Him. And as all our powers make up one man-reason and emotion, conscience and will uniting in a complete human life-so, for spiritual harmony and religious satisfaction, there must be the full consecration and discipline of all our powers. Again and again is this truth set before us in the Bible. The blind and the lame were forbidden for sacrifice; the maimed and imperfect were banished from the congregation of the Lord. The whole man is redeemed by Christ-body, soul, and spirit, all are to be presented a living sacrifice. The gospel is intended, not to repress our powers, nor to set a man at strife with himself, but to develop and enlarge the whole sphere of life; and he wrongs the Author of the gospel, and mars his own spiritual perfection, who allows any faculty to lie by disused in Gods service. Look at the same truth in another aspect; consider how our powers aid one another in gaining a true apprehension of God. The sensibilities of love give us insight into His character, and furnish us with motives for active service of Him. On the other hand, intelligent esteem of God expands affection for Him, and preserves it strong when mere emotion will have died away. Obedience is at once the organ of spiritual knowledge, and the minister of an increasing faith. They that know Thy name, says the Psalmist, will put their trust in Thee.<\/p>\n III. <\/strong>The grounds and impulses of this love. In reality it has but one reason-God is worthy of it; and the impulse to render it comes directly from our perception of His worthiness and the know, ledge that He desires it from us. The claim for love, like all the Divine claims, is grounded in the character of God Himself; and it takes the form of commandment here because the Jews were under the law. There are, however, two thoughts suggested by the two titles given by Moses to God, which will help us in further illustration of our subject.<\/p>\n (1)<\/strong> Moses speaks of God as Jehovah, the self-existent, self-sufficing One. God is the source and author of all, wherever found, that awakens love in man. When once the idea of God has taken full possession of the soul, there is not a perfection which we do not attribute in infinite measure to Him.<\/p>\n (2)<\/strong> Moses calls Jehovah the Lord our God, reminding His people that God had singled them out from all the nations of the earth, that they were precious in His sight and honourable; and that all they knew of His excellence and goodness had come to them through their perception of what He had done for them. We love Him, because He first loved us; this is the Christian reading of the thought of Hoses. (H. W. Beecher.<\/em>)<\/p>\n<\/p>\n Of loving God<\/strong><\/p>\n I.<\/strong> <\/em><\/strong>The duty enjoined is, Thou shalt love the Lord thy God. A true love of God must be founded upon a right sense of His perfections being really amiable in themselves, and beneficial to us: and such a love of God will of necessity show forth itself in our endeavouring to practise the same virtues ourselves, and exercise them towards others. All perfection is in itself lovely and amiable in the very nature of the thing: the virtues and excellencies of men remote in history, from whom we can receive no personal advantage, excite in us an esteem whether we will or no: and every good mind, when it reads or thinks upon the character of an angel, loves the idea, though it has no present communication with the subject to whom so lovely a character belongs: much more the inexhaustible Fountain of all perfections; of perfections without number and without limit; the Centre, in which all excellencies unite, in which all glory resides, and from which every good thing proceeds, cannot but be the supreme object of love to a reasonable and intelligent mind. Even supposing we ourselves received no benefit therefrom, yet infinite power, knowledge, and wisdom in conjunction, are lovely in the very idea, and amiable even in the abstract imagination. But that which makes these perfections most truly and substantially, most really and permanently, the object of our love, is the application of them to ourselves, and our own more immediate concerns, by the consideration of their being joined also with those relative and moral excellencies, which make them at the same time no less beneficial to us than they are excellent absolutely in their own nature. I say, then is it that God truly appears the complete object of love, for so our Saviour Himself teaches us to argue (Luk 7:47<\/span>)-To whom much is forgiven, he will love the more; and the apostle St. John (1Jn 4:19<\/span>)-We, says he, love Him, because He first loved us. This, therefore, is the true ground and foundation of our love towards God. But wherein this love towards God consists, and by what acts it is most properly exercised, has sometimes been very much misunderstood. It always signifies a moral virtue, not a passion or affection; and is therefore in Scripture always with great care explained and declared to mean the obedience of a virtuous life, in opposition to the enthusiasm of a vain imagination. In the Old Testament, Moses, in his last exhortation to the Israelites, thus expresses it (Deu 10:12<\/span>): And now, Israel, what doth the Lord thy God require of thee, but to fear the Lord thy God, and to love Him? And what is loving Him? Why, He tells them in the very next words, tis, To walk in all His ways, and to serve the Lord thy God with all thy heart, and with all thy soul, to keep the commandments of the Lord, and His statutes, which I command thee this day for thy good. And again (2Jn 1:6<\/span>), This, says he, is love, that we walk after His commandments. For what is rational love but a desire to please the person beloved, and a complacency or satisfaction in pleasing him? To love God, therefore, is to have a sincere desire of obeying His laws, and a delight or pleasure in the conscience of that obedience. Even to an earthly superior, to a parent, or a prince, love can no otherwise be shown from a child or a servant than by cheerfully observing the laws, and promoting the true interest of the government he is under. Now from this account which has been given of the true nature of love towards God, it will be easy for us to correct the errors which men have sometimes fallen into in both extremes. Some have been very confident of their love towards God from a mere warmth of superstitious zeal and enthusiastic affection, without any great care to bring forth in their lives the fruits of righteousness and true holiness. On the contrary, others there are, who though they really love and fear and serve God in the course of a virtuous and religious life, yet, because they feel not in themselves that warmth of affection which many enthusiasts pretend to, therefore they are afraid and suspect that they do not love God sincerely as they ought.<\/p>\n II. <\/strong>Having thus at large explained the duty enjoined in the text, Thou shalt love the Lord thy God, I proceed now in the second place to consider briefly the circumstances requisite to make the performance of this duty acceptable and complete: Thou shalt love Him with all thy heart, and with all thy soul, and with all thy mind. In St. Luke it is somewhat more distinctly: With all thy heart, with all thy soul, with all thy strength, and with all thy mind.<\/p>\n 1. <\/strong>It must be sincere: we must love or obey Him with all our heart. Tis not the external act only, but the inward affection of the mind principally that God regards, an affection of mind which influences all a mans actions in secret as well as in public, which determines the persons true character or denomination, and distinguishes him who really is a servant of God from him who only seems or appears to be so.<\/p>\n 2. <\/strong>Our obedience must be universal: we must love God <\/em>with all our soul, or with our whole soul. He does not love God in the Scripture sense who obeys Him in some instances only and not in all. The Psalmist places his confidence in this only, that he had respect unto all Gods commandments (Psa 119:6<\/span>). Generally speaking, most mens temptation lies principally in some one particular instance, and this is the proper trial of the persons obedience, or of his love towards God.<\/p>\n 3. <\/strong>Our obedience must be constant and persevering in time as well as universal in its extent; we must love God with all our strength, persevering in our duty without fainting. He that endureth to the end, saith our Saviour, the same shall be saved; and he that overcometh shall inherit all things; and we are made partakers of Christ, if we hold the beginning of our confidence steadfast unto the end. The Scripture notion of obedience is, walking in holiness and righteousness before Him all the days of our life (Luk 1:75<\/span>).<\/p>\n 4. <\/strong>Our obedience to God ought to be willing and cheerful: we must love Him with all our mind. They that love Thy name will be joyful in Thee (Psa 5:12<\/span>): and St. Paul, among the fruits of the Spirit, reckons up peace and joy in the Holy Ghost. But virtue becomes more perfect when tis made easy by love, and by habitual practice incorporated as it were into a mans very nature and temper.<\/p>\n III. <\/strong>The last thing observable in the text is the weight and importance of the duty: it is the first and great commandment. The reason is, because tis the foundation of all; and without regard to God ,there can be no religion. (Samuel Clarke, D. D.<\/em>)<\/p>\n<\/p>\n On the love of God<\/strong><\/p>\n It is the improved ability of the head that forms the philosopher, but tis the right disposition of the heart that chiefly makes the Christian. Tis our love directed to that Being, who is most worthy of it, as the Centre in which all excellencies unite, and the Source from which all blessings proceed. Love is the fulfilling of the law. Tis not the mere action that is valuable in itself. Tis the love from which it proceeds that stamps a value upon it, and gives an endearing charm and beauty to it. When a servile fear engrosses the whole man, it locks up all the active powers of the soul, it cramps the abilities, and is rather a preservative against sin than an incentive to virtue. But love quickens our endeavours, and emboldens our resolutions to please the object beloved; and the more amiable ideas we entertain of our Master, the more cheerful, liberal, and animated the service that we render Him will consequently he. Upon love, therefore, the Scriptures have justly laid the greatest stress, that love which will give life and spirit to our performances.<\/p>\n I. <\/strong>I shall inquire into the nature and foundation of our love to the Deity. The love of God may be defined a fixed, habitual, and grateful regard to the Deity, founded upon a sense of His goodness, and expressing itself in a sincere desire to do whatever is agreeable, and avoid whatever is offensive to Him. The process of the mind I take to be this. The mind considers that goodness is everywhere stamped upon the creation, and appears in the work of redemption in distinct and bright characters. It considers, in the next place, that goodness, a lovely form, is the proper object of love and esteem, and goodness to us the proper object of gratitude. But as goodness exists nowhere but in the imagination without some good Being who is the subject of it, it goes on to consider that love, esteem, and gratitude is a tribute due to that Being, in whom an infinite fulness of goodness ever dwells, and from whom incessant emanations of goodness are ever flowing. Nor does the mind rest here; it takes one step farther to reflect that a cold speculative esteem and a barren, unactive gratitude is really no sincere esteem or gratitude at all, which will ever vent itself in strong endeavours to imitate a delight to please and a desire to be made happy by the Being beloved. If it be objected that we cannot love a Being that is invisible, I answer that what we chiefly love in visible beings of our own kind is always something invisible. Whence arises that relish of beauty in our own species? Do we love it merely as it is a certain mixture of proportion and colours? No; for, though these are to be taken into the account as two material ingredients, yet something else is wanting to beget our love; something that animates the features and bespeaks a mind within. Otherwise we might fall in love with a mere picture or any lifeless mass of matter that was entertaining to the eye. We might be as soon smitten with a dead, uninformed, unmeaning countenance, where there was an exact symmetry and regularity of features, as with those faces which are enlivened by a certain cheerfulness, ennobled by a certain majesty, or endeared by a certain complacency diffused over their whole mien. Is not this therefore the chief foundation of our taste for beauty, that it giveth us, as we think, some outward notices of noble, benevolent, and valuable qualities in the mind? Thus a sweetness of mien and aspect charms the more because we look upon it as an indication of a much sweeter temper within. In a word, though the Deity cannot be seen, numerous instances of His goodness are visible throughout the frame of nature. And wherever they are seen, they naturally command our love. But we cannot love goodness abstractedly from some Being in which it is supposed to inhere. For that would be to love an abstract idea. Hitherto, indeed, it is only the love of esteem. The transition, however, from that to a love of enjoyment, or a desire of being made happy by Him, is quick and easy: for, the more lovely ideas we entertain of any being, the more desirous we shall be to do his pleasure and procure his favour. Having thus shown the foundation of our love to God, I proceed-<\/p>\n II. <\/strong>To state the degree and point out the measures of our love to Him. The meaning of these words, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength, is, that we are to serve God with all those faculties which He has given us: not that the love of God is to be exclusive of all other loves, but of all other rival affections; that, whenever the love of God and that of the world come in competition, the former undoubtedly ought to take place of the latter. To love God, therefore, with all our heart is so far from excluding all inferior complacencies that it necessarily comprehends them. Our love must begin with the creature, and end in Him as the highest link in the chain. We must love, as well as argue, upwards from the effect to the cause; and because there are several things desirable even here under proper regulations, conclude that He, the Maker of them, ought to be the supreme, not the only, object of our desires. We cannot love God in Himself without loving Him in and for His works. We are not to parcel out our affections between piety and sin. Then is our affection like a large diamond, most valuable, when it remains entire and unbroken, without being cut out into a multitude of independent and disjointed parts. To love the Lord with all our strength is to put forth the active powers of the soul in loving and serving Him. It is to quicken the wheels and springs of actions that moved on heavily before. It is to do well without being weary of well-doing. The love of God is a settled, well-grounded, rational delight in Him, founded upon conviction and knowledge. It is seated in the understanding, and therefore not necessarily accompanied with any brisker agitations of spirits, though, indeed, the body may keep pace with the soul, and the spirits flow in a more sprightly torrent to the heart, when we are affected by any advantageous representation of God, or by a reflection on His blessings. This I thought necessary to observe, because some weak men of a sanguine complexion are apt to be elated upon the account of those short-lived raptures and transient gleams of joy which they feel within themselves; and others of a phlegmatic constitution to despond, because they cannot work themselves up to such a degree of fervour. Whereas nothing is more precarious and uncertain than that affection which depends upon the ferment of the blood. It naturally ceases as soon as the spirits flag and are exhausted. Men of this make sometimes draw near to God with great fervency, and at other times are quite estranged from Him, like those great bodies which make very near approaches to the sun, and then all at once fly off to an immeasurable distance from the source of light. You meet a person at some happy time, when his heart overflows with joy and complacency: he makes you warm advances of friendship, he gives you admittance to the inmost secrets of his soul, and prevents all solicitation by offering, unasked, those services which you, in this soft and gentle season of address, might have been encouraged to ask. Wait but till this flush of good humour and flow of spirits is over, and you will find all this over warmth of friendship settle into coldness and indifference; and himself as much differing from himself as any one person can from another; whereas a person of a serious frame and composure of mind, consistent with himself, and therefore constant to you, goes on, without any alternate heats and colds in friendship, in an uninterrupted tenour of serving and obliging his friend. Which of these two is more valuable in himself and acceptable to you? The answer is very obvious. Just so a vein of steady, regular, consistent piety is more acceptable to that Being with whom there is no variableness, neither shadow of change, than all passionate sallies and short intermitting fits of an unequal devotion. Truly to love God is not then to have a few warm notions about the Deity fluttering for a while in the breast, and afterwards leaving it void and empty of goodness. But it is to have the love of God dwelling in us. It is not a religious mood or humour, but a religious temper. It is not to be now and then pleased with our Maker in the gaiety of the heart, when, more properly speaking, we are pleased with ourselves. It is not to have a few occasional transient acts of complacency and delight in the Lord rising in our minds when we are in a vein of good humour, as the seed in the parable soon sprung up and soon withered away, because it had no root and deepness of earth, but it is to have a lasting, habitual, and determinate resolution to please the Deity rooted and grounded in our hearts, and influencing our actions throughout.<\/p>\n III. <\/strong>I proceed to examine how far the fear of the Deity is consistent with the love of Him. There is mercy with Thee, therefore shalt Thou be feared, is a passage in the Psalms very beautiful, as well as very apposite, to our present purpose. The thought is surprising, because it was obvious to think the sentence should have concluded thus: There is mercy with Thee, therefore shalt Thou be loved. And yet it is natural, too, since we shall be afraid to draw upon ourselves His displeasure, whom we sincerely love. The more we have an affection for Him, the more we shall dread a separation from Him. Love, though it casteth out all servile fear, yet does not exclude such a fear as a dutiful son shows to a very affectionate but a very wise and prudent father. And we may rejoice in God with reverence, as well as serve Him with gladness. Per love, if not allayed and tempered with fear and the apprehensions of Divine justice, would betray the soul into a sanguine confidence and an ill-grounded security. Fear, on the other hand, if not sweetened and animated by love, would sink the mind into a fatal despondency. Fear, therefore, is placed in the soul as a counterpoise to the more enlarged, kindly, and generous affections. It is in the human constitution what weights are to some machines, very necessary to adjust, regulate, and balance the motion of the fine, curious, and active springs. Happy the man who can command such a just and even poise of these two affections, that the one shall do nothing but deter him from offending, while the other inspirits him with a hearty desire of pleasing the Deity. (J. Seed, D. D.<\/em>)<\/p>\n<\/p>\n Love of God peculiar to Christianity<\/strong><\/p>\n Do you know that ours is almost, if not quite, the only religion which teaches us to love God? The heathen do not love their gods. They are afraid of them; they are such horrid, ugly things; they are so fierce; they fear them. It was thought that the Esquimaux had no word for love in their language. At last they found one nearly two lines long. It makes two lines in a book-you could hardly say it. But ours is very short. If I were an Esquimaux, and I had to say love, I should have to write a word of two lines, made up of all sorts of words. It is a great privilege that we can love God. (J. Vaughan, M. A.<\/em>)<\/p>\n<\/p>\n Love buried<\/strong><\/p>\n I have heard it said of a man, That man is a grave! because something in him lay dead and buried. What do you think it was? Love. Love was dead and buried in him, so the man was a grave! I hope I have no graves here. I hope there is nobody here that is a grave; a person in whom love lies dead and buried. (J. Vaughan, M. A.<\/em>)<\/p>\n<\/p>\n Thy God<\/strong><\/p>\n Thou shalt love the Lord thy <\/em>God. You wont love Him, you will never love the Lord, till you can call Him yours. Thy<\/em> God. My<\/em> God. He is my <\/em>God. If a little girl likes her doll, she says, My<\/em> doll. if a boy likes his hoop or bat, he says, My<\/em> hoop; my <\/em>bat. We say, My<\/em> father; my<\/em> mother; my <\/em>brother; my <\/em>sister; my<\/em> little wife; my<\/em> husband. My<\/em> <\/em>is such a nice word. Till you can say thy or my you will not love God. But when you can say, My<\/em> God! then you will begin to love Him. The Lord thy <\/em>God. When one of the Roman emperors-after a great triumph, a military victory-was coming back to Rome, he went up the Appian hill in great state, with his foes dragged at his chariot wheels. Many soldiers surrounded him, adding to Iris triumphant entry. On going up the hill, a little child broke through the crowd. You must not go there, said the soldiers, that is the emperor. The little child replied, True, he is your <\/em>emperor, but he is my father<\/em>! <\/em>It was the emperors own little boy. He said, He is your <\/em>emperor, but he is