knows from experience what true devotion means, will acknowledge, that such sensations are the most delightful which he ever experienced.

To conclude this Lecture for the subject must be resumed-Is God infinitely good; and are we the particular objects of his Care and Goodness? surely then devotion must be a natural, a reasonable, a profitable, and a delightful employment. To serve, please, and love an arbitrary being, may be difficult; but to serve, love, and obey a Being of all possible perfection, must be grateful to every feeling and elevated mind. We cannot but experience the highest delight in the contemplation and worship of such a Being. As the best method to keep the flame of devotion alive in our breasts, and to engage us to love and adore the Most High, and to reconcile ourselves to his government, and to all his dispensations, let us represent Him to our minds in the most amiable light; let us always think and speak of him in the

most honourable manner; and let us admit no doctrine as a part of the Christian system, which is inconsistent with his Perfections, and particularly his Goodness.

With these rational, cheering, and ennobling prospects, and with all correspondent affections towards the Author of our various mercies, we may pass through all the changes of this turbulent state in tranquillity and peace. And when we are summoned to leave this world, (as we shortly shall be,) in full confidence that the favour and friendship of our Father and our God will accompany us to whatever unknown region we may be removed, our flesh also may rest in hope."

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LECTURE XLII.

HAVING in a former Lecture considered the nature and foundation of love to God, and the circumstances which are necessary to render it acceptable, or the true characters of this sublime affection, I now proceed, according to my proposed plan, to show what are the genuine and most proper expressions of it. And here I observe, that the true principle of love to God will naturally lead us to imitate those moral perfections which are the chief objects of our esteem. That this is the case, we may easily learn from what is observable in human characters and friendships. Where we have formed an intimacy with a person remarkable for wisdom, virtue, and piety, and who is upon this account the object

of our particular regard, we immediately desire to resemble him in these amiable qualities. As often as we observe his rational and manly piety, the friendliness and benevolence of his heart, and the purity and simplicity of his manners, the natural workings of the human soul toward such a friend is to wish to be like him; and love, frequent converse, and desire, will naturally and insensibly lead us to imitation. The most probable, easy and effectual method of becoming good, is to love good beings, and to associate much with them. There is something insinuating and happily contagious in good examples; so that if a man have them frequently in his view or in his thoughts, he can hardly avoid being himself good from the very imitative principle which is

within him.

Now, we shall be conscious of the same sentiment, if we are possessed of a true love to God. As often as we reflect upon his supreme Goodness, we admire

it; our souls are ready to burst forth into strains of devotion at thought of it; and the consequence of this is, an earnest desire and endeavour to be ourselves adorned with an inferior degree of the same goodness. And this, at first view, is obvious. We profess to love God. And what do we love in Him? Not the name or the sound, but the character of God. And why do we love the Character of God? What is the reason, foundation, or object of our affection? We love Him because He is the wisest and best of all beings. The truth then is, that in loving God, we love wisdom and goodness. Can we then love wisdom and goodness, without wishing and endeavouring to be wise and good? Such a regard as has no influence upon the practice, is rather lukewarmness and dissimulation than love. By this test, then, we may easily judge of the reality and acceptableness of our piety. We can scarcely be deceived here unless wilfully. If we love God, as we ought to do, we