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what we are not capable of in this life, if we shall be in another; much less are the extafies and amorous raptures of myfticks becoming the frailty of human nature.

But though a heated imagination may fometimes get the better of the understanding, especially upon religious fubjects; yet the precept under confideration is doubtless of a most spiritual and comprehenfive import. God calls for our whole heart, our undivided affections: And we may venture to pronounce, upon the coolest reafon and without any tincture of enthufiafm, that it is our duty and happiness to give them entirely to Him—that it is in our power fo to do, without violating in the least the love of ourfelves or that of our neighbour-nay, that we can neither love ourselves nor our neighbour as we ought, without making God the object of our inmost affections.

For

For to love God, according to the measure prescribed, what is it in short, but to preserve upon our fpirits fuch a lively fenfe of his being, his attributes, and revealed will, as fhall at all times incline us to worship and obey Him, to the utmost of our abilities? And what more need be faid? Since herein is plainly comprehended the whole of Religion.

Well therefore might this be called the first and great commandment: From the obligation to which general duty once admitted, the obligation to every particular duty required of us by God follows of courfe; they being only fo many expreffions of the love we bear to Him. Agreeable to which is that definition of our Lord himself" He that hath my commandments and keepeth them, he it is that loveth me." Who hath also taught us, that if we prefer not his immediate fervice, in cafes of com

petition,

petition, before the love we naturally bear towards our nearest relations, our choiceft poffeffions, or even our very lives, we are not worthy to be reckoned amongst his disciples.

And this brings me to what I propofed in the fecond place-which was to fet before you the importance of this distinguished commandment when duly and rationally obferved; as being the fureft foundation of religious, of moral, and civil duty.

2. First then I fay that the love of God, who is all excellence in Himself, and all good to us, must be at the bottom of all true Religion. For if once men ground their worship upon any other principle, than that of recommending themselves to the Supreme Being, as the original fource of whatever bleffings they either do or can enjoy ;

unless

unless they are drawn into his fervice by the cords of love; it will neceffarily degenerate into fuperftition, hypocrify, or indifference.

Let us imagine, for inftance, a mere fervile dread to direct a man's adoration: And what will be the confequence, but a certain gloomy unacceptable piety (if it can deferve that name); fome fruitless, felf-tormenting, and perhaps bloody facrifice; fitter for the altar of Devils, than the fanctuary of God?

Or, if worldly confiderations and interests actuate a man's Religion: The form and ceremony of it may indeed remain, but without fpirit and without power. Such a one will fall away in the time of trial; when affliction or perfecution arifeth because of the word, ftraightway he is offended: Neither will he hazard pre

fent

fent wealth for heavenly treasures in reverfion.

Or, fuppofe a man under the bare inAuence of education, cuftom, or in compliance with human laws, to attend the times and places fet apart for divine ordinances Yet forafmuch as fuch principles are not intrinfically religious in themselves; fo neither can they produce nor fupport a truly religious obedience.

It is indeed poffible fome may entertain a conceit of dividing their fervice betwixt God and Mammon; but, alas! the thing itself is impracticable: The latter will gain infenfibly upon their affections; whilft the former will be ferved only with an unavailing lukewarmnefs, and as it were by the bye.

Nothing, in fhort, but a prevalent fense of the feveral relations we stand in

to

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