the most exalted, delightful, and beneficent SERM. principle of the human foul.

II. Confider, first, its fublimity. What is it that distinguishes any feeling as dignified and grand, or any character as magnanimous and noble, but the magnitude of the objects by which the one is excited, and of the views and purfuits which occupy the other? The fun, pouring, from his meridian height, the refiftlefs effulgence of fummer-day; the moon, in her filent course, fhedding her filver luftre on the dewy fields; the countless hoft of ftars, that befpangle the firmament; the wave, dashing, with hollow murmur, on the repelling fhore; the tremendous precipice, overhanging the deep, and covered with its foam :-these are objects that convey to the mind ftrong impreffions of grandeur and fublimity. But how infignificant are thefe, when our thoughts are directed to Him who formed the universe itself, who spake and it was done, who commanded and it stood fast *? What comparison, then, can be made be

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* Psalm xxxiii.9.

tween

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SERM. tween the emotions excited by any created II. object, and thofe which are produced by the contemplation of Deity!

Those habits and tempers are denominated noble and generous, which are strongly interested in the welfare of a community, and fuch especially as embrace the whole human kind, without distinction of fect, of party, or of nation. But how much more exalted ftill is that mind, which is habitually affected with admiration and love of beneficence, extenfive as the fyftem of beings capable of receiving its influence,—of wisdom employed in devising the most effectual means of diffufing happiness,-of power ever active in executing them! How much more exalted is that mind, which, not fatisfied with inactive admiration, and indolent attachment, is conftantly impelled to imitate that perfection which it adores! That this is the effect of the genuine love of God, will immediately appear.

The love of the Deity is, further of all affections the most delightful. Although there be a variety of human enjoyments,

and

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and a great diversity of opinion with regard SERM. to their comparative values, it is undoubted that certain pleasures and fatisfactions poffefs a higher dignity, and a better and more lafting relish than others. If this be not allowed, the enjoyments of a brute may be put in competition with those of an angel. By the conftitution of our nature, those affections, which prompt us to the right difcharge of our duty, and tend to render us ufeful members of fociety, are also accompanied with the highest fatisfaction to ourfelves. The consciousness of these expands the heart, fills it with a fenfe of inherent worth, and, not limiting its pleasing influence to the present hour, lays up a store of delightful recollection to cheer the hours of incidental melancholy, or to brighten the darkness of misfortune. As the poffeffion of these difpofitions is the fource of our fweetest enjoyments, there is alfo a high degree of pleasure connected with the contemplation of the fame character in others. Worth and excellence are agreeable to every mind, not distorted by envy or darkened by prejudice.

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SERM. prejudice. As a beautiful figure pleases the eye, fo an amiable character affords delight proportioned to the more exalted rank of beauty which it occupies.

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Now, in the love of God, all thefe enjoyments concentre in the highest degree. It gives exercife to the finest feelings of our nature. The foul, which it fills, animates, and moves, is both confcious of the defire and pursuit of moral excellence, and is prefented with the perfect pattern of moral beauty. The more this is confidered, it pleases and delights the more. Here is perfection without defect or excefs; effulgence without obfcurity or fpot; wifdom without error; goodnefs without weakness; greatnefs without pride; power without oppreffionan inexhauftible fund of all that is excellent, lovely, and adorable; from which the foul can continually draw fupplies of knowledge, and virtue, and happiness.The best human characters, nay, angelic minds themselves, are not free from imperfection The moft illuftrious virtues of men are often counterbalanced by fuch infirmities

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firmities and vices as render it difficult to SERM. decide whether praife or cenfure be most applicable. While we indulge the pleasing fentiments of approbation, they are often fuddenly checked by disgust. But, in the contemplation and love of God, all is pure enjoyment. Into the fanctuary, opened by this direction and habit of mind, we can retire from depravity, and the difgufting feelings which it excites. The foul then seems enlightened by the Sun of Righteousness, and is no longer darkened by the clouds of erfor, or agitated by the ftorms of vice. This intercourfe with Deity, enjoyed in its higheft degree, conftitutes that peace of God which passeth all understanding, and keepeth our bearts and minds through Jesus Christ* ; that joy unspeakable and full of glory, with which the believer rejoiceth, when he receiveth the end of his faith, even the salvation of bis soul t.

As the love of God is fo fublime and delightful in its exercife, it is equally beneficent and falutary in its effects. Love always endeavours to pleafe, and to fecure