performed as well as devout exercises. Even relaxation must have its interval; only let us be careful that the indulgence of the one do not destroy the effect of the other, that our pleasures do not encroach on the time or deaden the spirit of our devotions, let us be careful that our cares, occupations, and amusements may be always such that we may not be afraid to implore the divine blessing on them; this is the criterion of their safety and of our duty. Let us endeavour that in each, in all, one continually growing sentiment and feeling of loving, serving, and pleasing God, maintain its predominant station in the heart.

An additional reason why we should live in the perpetual use of prayer, seems to be, that our blessed Redeemer after having given both the example and the command, while on earth, condescends still to be our unceasing intercessor in Heaven. Can we ever cease petitioning for ourselves, when we believe that he never ceases interceding for us?

If we are so unhappy as now to find little pleasure in this holy exercise, that however is so far from being a reason for discontinuing it, that it affords the strongest argument for perseveThat which was at first a form, will become a pleasure; that which was a burden will

rence.

become a privilege; that which we impose upon ourselves as a medicine, will become necessary as an aliment, and desirable as a gratification. That which is now short and superficial, will become copious and solid. The chariot wheel is warmed by its own motion. Use will make that easy which was at first painful. That which is once become easy will soon be rendered pleasant. Instead of repining at the performance, we shall be unhappy at the omission. When a man recovering from sickness attempts to walk, he does not discontinue the exercise because he feels himself weak, nor even because the effort is painful. He rather redoubles his exertion. It is from his perseverence that he looks for strength. An additional turn ever yday diminishes his repugnance, augments his vigour, improves his spirits. That effort which was submitted to because it was salutary, is continued because the feeling of renovated strength renders it delightful.

CHAP. VII.

THE LOVE OF GOD.

OUR UR love to God arises out of want. God's love to us out of fulness. Our indigence draws us to that power which can relieve, and to that goodness which can bless us. His overflowing love delights to make us partakers of the bounties he graciously imparts, not only in the gifts of his Providence, but in the richer communica

tions of his grace. We can only be said to love God, when we endeavour to glorify him, when we desire a participation of his nature, when we study to imitate his perfections.

We are sometimes inclined to suspect the love of God to us. We are too little suspicious of our want of love to him. Yet if we examine the case by evidence, as we should examine any common question, what real instances can we produce of our love to Him? What imaginable instance can

we not produce of his love to us? If neglect, forgetfulness, ingratitude, disobedience, coldness in our affections, deadness in our duty, be evidences of our love to him, such evidences, but such only, we can abundantly allege. If life and all the countless catalogue of mercies that makes life pleasant, be proofs of his love to us, these he has given us in hand;-if life eternal, if blessedness that knows no measure and no end, be proofs of love, these he has given us in promise -to the christian we had almost said, he has given them in possession.

It must be an irksome thing to serve a master, whom we do not love; a master whom we are compelled to obey, though we think his requisitions hard, and his commands unreasonable; under whose eye we know that we continually live, though his presence is not only undelightful but formidable.

Now every Christian must obey God, whether he love him or not; he must act always in his sight, whether he delight in him or not; and to a heart of any feeling, to a spirit of any liberality, nothing is so grating as constrained obedience. To love God, to serve him because we love him, is therefore no less our highest happiness, than our most bounden duty. Love

makes all labour light. We serve with alacrity, where we love with cordiality.

Where the heart is devoted to an object, we require not to be perpetually reminded of our obligations to obey him; they present themselves spontaneously, we fulfil them readily, I had almost said, involuntarily; we think not so much of the service as of the object. The principle which suggests the work inspires the pleasure; to neglect it, would be an injury to our feelings. The performance is the gratification. The omission is not more a pain to the conscience, than a wound to the affections. The implantation of this vital root perpetuates virtuous practice, and secures internal peace.

Though we cannot be always thinking of God, we may be always employed in his service. There must be intervals of our communion with him, but there must be no intermission of our attachment to him. The tender father who labours for his children, does not always employ his thoughts about them; he cannot be always conversing with them, or concerning them, yet he is always engaged in promoting their interests. His affection for them is an inwoven principle, of which he gives the most unequivocal evidence, by the assiduousness of his application in their service.