of religion, all behaviour and deportment, which pass under this profession, however orderly and decent, have no sincerity in them, and therefore will be counted as nothing. Without charity all is nothing.

The origin, and life, and virtue of all religion is love. No substitution is admiss ible in this case. And this divine love is something perfectly distinct in its nature from every thing which passes under this denomination in the world. Love may be earthly, sensual and devilish. There is a self love, a love of society, a relative love in all its divisions of husbands, wives, parents, children, friends, &c. there is what is stiled patriotism, or the love of one's country. But all these may be exerted in the highest degree, and displayed in the most brilliant manner, and yet no love to God. This divine love constituting the essence of all piety towards God and righteousness towards man, is a holy principle, implanted in the heart by the effectual influences of the holy Ghost. Hence all the subjects of it are represented, "as being "made partakers of a divine nature." "It is frequently termed "The love of God; Christ's love dwelling in us; the love of God ❝shed abroad in the heart &c."Therefore it is that the whole of religion is comprehended in this phrase. It is the same in kind in all good or holy beings,in God, Christ,angels and men,in saints in heaven and saints on earth. It shows itself in various exercises towards different objects, in all the variety of circumstances in which they occur. This variety of circumstances gives occasion to all the different names by which it is called, as desire, delight, joy, gratitude, hope, patience, meekness, mercy, compassion, &c. which are only different modifications of love varied to different objects, under different circumstances.

Now let this subject be closed with a brief improvement. Its whole improvement would comprehend all religion in its exercises, experiences, virtues, graces and duties. But this is a field far be yond our survey at present.

First, We are here taught that divine love is the chief of all the christian graces and virtues. It is the root, the life and spirit of all real religion-all the experiences, works and performances, which constitute the divine life, or the life of God in the soul of man, are the productions, flowers and fruits of this celestial plant. This is the principle that diffuses an holy virtue through all the operations of the heart, and gives acceptance to all the good actions. of the life. All the laws and ordinances of God, become hereby sweet to the soul, as the honey and the honey comb to the taste.

Secondly, That the moral law and the gospel are the same in their nature and essence. They are only varied in certain circum stances by the various conditions of man. The substance of both is love. They do not aim at different purposes, but both are fulfilled in love. Love was the duty of man before the fall, and the design of the gospel is to recover him to love again. Therefore every representation of the law and gospel as being at odds, exhi biting the one as cruel and the other kind, the one harsh and se vere, and the other merciful and compassionate, are not pictures drawn from the great original of love to God and man. Religion is the same at all times and in all worlds, in heaven and in earth,in its nature and essence, to wit, divine love.

Thirdly, We here learn that love is the grand bond of union a mong intellectual beings. It is in the spiritual, like gravitation in the natural world, holding all to one common centre. Time will not adnit of the illustration of a grand description of the wicked and revolted spirits by St. Jude, when he stiles them "wandering stars," or in philosophic language comets, for whom is reserved the blackness of darkness. A beautiful discourse might be formed upon this idea of the apostle, between wandering stars or comets that return and such as never return, and sinners who return, and they who return not. Love makes universal harmony. an universal union of hearts and

Passing this little digression, Universal love is nothing but affections. From hence arises

universal felicity. And nothing can create this felicity but universal harmony. Where the latter exists, so will the other. As far as love prevails, happiness prevails; Love is perfect in heaven, so is happiness. Love is mixed and imperfect in this world, so. is felicity. To shew the agreements, and combinations of passions, which afford the little comfort that is in it, lie out of my present line. In hell, whatever agreement devil with devil damned may hold, a ray of love never entered these regions.

This subject would direct us, my brethren, naturally to the most solemn searchings of heart. And the great enquiry should be, do we love God or not? Are we the subjects of christian love, and is our heart and conduct formed on this blessed principle?

Those who hope they love God and man, love them more and

more.

Those who do not, change your hearts, repent, turn from un profitable objects, and consecrate your whole souls in love to your Maker and Redeemer. "Thou shalt love the Lord thy God, and and him only shalt thou serve."

C 3

SERMON XXXVIII.

ASSURANCE OF GRACE ESTABLISHED.

II. PETER I. 10.

Wherefore the rather brethren, give all diligence to make your calling and election sure.

ASSURANCE of grace is one of the benefits flowing from conversion, faith and love. A comfortable reflection arising from scriptural evidence, that we are in favour with God, and interested in the merits of Christ Jesus, can only be expressed by an eternity of praise and gratitude. However great and super-eminent this blessing may be, glory to God, we find it a priviledge christians may obtain in this life. The complacential love of God, is the highest pleasure and satisfaction man or angel can enjoy, and a prevailing hope of this is the chief happiness on earth. Hence we have this pathetic exhortation in our text, to make this acquisition, "Give all diligence to make your calling and "election sure." This is here stated before us, as an object of most careful attention and sedulous pursuit. This text at once affirms the possibility of the attainment of assurance, and our duty to make the acquisition.

may

It be proper here to make a few introductory observations upon the character inspired to administer this counsel. It was

Simon Peter, a servant and an apostle of Jesus Christ, who was remarkable and distinguished for three things: his great tempta tions, his gross falls, and surprising recoveries.

His temptations were great, and he was ensnared by them. His pride, vanity and corruptions, aided by satanical iufluence, moved him to assume the station of a reprover of our Lord. No saint ever dared the astonishing office but Peter. Our Saviour had declared, he must go up to Jerusalem, and suffer many and dreadful things there; the petulence and self-conceit of this forward disciple, burst out in the following arrogance: "Let these

things be far from you;" and as if he had the command of hea ven and earth, he proceeds to affirm, "These things shall not be "unto thee." This brought upon him a severe rebuke; a rebuke that no christian ever received its equal. "Get thee behind me "Satan, thou art an offence unto me." As if he had said, thou art a devil, take the rear of all my disciples, thou art an offence to mine eyes, depart from me. This, one would think, should have forever cured the insolence of this man. Yet soon after he comes forward in strong boastings, implicitly declaring himself superior to all the other disciples in firmness, faith and love. "If "all should forsake you, yet will not I.”

Yet how great and gross was his fall? In the same night, in a few hours, after these mighty brags, he denies his Lord, and swears to the falsehood," that he knew not the man." Thus lying and profane cursing and swearing are vices often united in the same person. After all these gross iniquities, we find this man making divisions among the christians at Antioch. He was afraid lest certain Jews who came with James, would report at Jerusalem, that he eat with the Gentiles. A mean love to his reputation among the Jews, tempted him to form a truckling separation from the Gentile converts, for which St. Paul withstood him to the face, because he was to blame.

His surprising recovery from these abominable falls, serves të