master, and from mercenary motives alone is attentive not to displease him.

These dispositions of reverence and love to God the Gospel produces, by impressing the understanding through His word, and the heart through the influence of the Holy Spirit, with suitable convictions of the majesty and goodness of God.

1. Convictions of the majesty of God.-The Scriptures set him before us; and whenever we are inclined to receive and profit by the declarations of Scripture, they are treasured up in the heart and make a deep and strong impression there. The Scriptures, I say, set God before us, full of glory and greatness; as every where present; as knowing all things, and doing all things; as infinitely wise; as the author of all good; as perfectly just and supremely holy. Impressed by such representations, the Christian fears before him with deep awe and holy reverence. "Who shall not fear thee," he exclaims, "thou King of saints? Worthy art thou of being feared and obeyed. In thy presence only is fulness of joy. Thy smile is happiness. Thy frown is death."

2. But this reverence is mixed with love, by the impressions there given of the goodness of God.-The gift of his only begotten Son, his readiness to pardon, the greatness of his patience and forbearance, the care of his providence, the proofs of his love both here and in another state; all these represent God as the Father, as well as the Judge, of his people; infinitely amiable as well as "greatly to be feared." Drawn by such representations, the penitent approaches to the Throne of Grace; pleads the promises, anticipates the mercy of God; ventures to trust in him; feels increasing confidence in proportion to increasing knowledge; adores the infinite grace of his heavenly Father; believes, loves, and with enlarging views of the goodness of God in redemption, increasing faith and devotion, his love to him and his reverence for him increase also;— that is, he obtains juster views of God's attributes, and

these produce stronger sensations of love towards him, which will of course lead to increased endeavours to please, and a greater fear to offend, his heavenly Father. How can I do this great wickedness and sin against God! This readily suggests itself now, as an answer to temptation, where formerly nothing was considered but the temporal inconveniences which would follow a compliance with it.

But the great duty in which this knowledge of God, and this just disposition towards him, are obtained, is that application to him for pardon through Jesus Christ which is prescribed in the Gospel.-Man naturally neither knows nor fears God; and he too often remains, for a considerable period, if not the whole of his life, without any proper acquaintance with him, or care about him. The world and the objects of sense, in general, engross his attention. He seeks for happiness in these, and he is for a time satisfied with them. He takes his measure of sin from the standard prevalent in the world,-is satisfied with his own conduct, and does not conceive that God can be materially displeased with it. And in this state, if left to himself, he would go on to the day of his death, without ever thinking seriously about God, or truly endeavouring to obtain his favour. But God, who is rich in mercy, often interposes to prevent us from continuing in this state of ignorance and sin. He disappoints us in our worldly expectations, and thus practically convinces us, that the world is a less valuable portion than we imagined. He impresses our minds with some religious subject. He turns our attention by some awakening providence, or some strong conviction of sin, to the state of our own souls. He shews us that we are not so blameless as we thought ourselves to be; and puts us upon endeavouring to serve God in a better manner. When a man is thus far awakened, and is honest and faithful to his conscience, he will never rest here. He will see the infinite importance of the subject which now engages his attention, and his sense of

that importance will cause him to devote to it much of his time and his reflections. He will read the Scripture therefore; become earnest in prayer; examine himself closely; correct his conduct; amend his whole life; and labour, by all the means in his power, to become devoted to God. And now it is, that, for the first time, he will be properly sensible of the depth of corruption which is in his heart. His first religious views will be, thus, of a painful kind. They will not immediately give him peace and hope in God. They may distress and harass his soul. He may have lost the quiet which he before enjoyed, and, for a season, obtain no other in its room. But let him not be discouraged: he is in the way of obtaining solid peace, and a hope which maketh not ashamed. Let him persevere in reading the word of God. In prayer, and in attendance upon the holy ordinances of God; and soon the glorious plan of God's mercy, in saving sinners by faith in Christ Jesus, will discover itself to him, and he will behold such a rich display of grace in Christ, that he will be, at once, humbled and amazed, filled with love and with praise on account of it. He will see that God "can be just, and yet the justifier of him which believeth in Jesus." He will have such discoveries as will embolden him to rely upon Christ, with a confidence which nothing can shake; with a love which nothing can damp. And now he obtains the true principle of virtue; the filial love and fear of God. Now the foundation is firmly laid of future obedience to him for the remainder of his days. He has now learnt, by experience, the goodness of God, and serves him henceforward in newness of life, rejoicing in his heavenly Father, and devoting himself to him with the most perfect regard.

To conclude with an application of this subject1. Let it put us upon examining by what principle we are influenced. To resolve this question, let us inquire, of what kind is our obedience? Is it principally outward before men? Is it partial and defective? Is

it uncertain and fluctuating; depending upon times and seasons, upon companions and opportunities? If so, it is to be feared that the principle from which it springs is not pure. The true principle of obedience powerfully urges to obedience, and, without it, an unsteady conduct will prove continually that the heart is not right with God.

2. Let us learn from this subject the necessity of being reconciled to God, in order to possess a right principle of obedience.

By nature man is alienated from God, his service, and his pure and holy law. Till this enmity, which prevails in the heart, is removed, there can be no true principle of holiness. To remove this, contemplate the love of God in Christ; hear how God invites you to return to him; "God was in Christ reconciling the word to himself, not imputing their tresspasses unto them, and hath committed unto us (ministers) the word of reconciliation. Now, then, we are ambassadors for Christ; as though God did beseech you by us, we pray you, in Christ's stead, be ye reconciled to God. For he hath made him to be sin for us, who knew no sin, that we might be made the righteousness of God in him." These few words contain the whole of what is necessary to produce a change of heart. God is willing to be reconciled to thee, O sinner! He invites thee to be reconciled to him. He has removed every obstacle in the way. He has made his only-begotten Son, who knew no sin, to be a sin offering for you, that you might be made the righteousness of God in him. Let this love of God produce its due effect on your heart. Reject not God's gracious offer. Surrender yourself to him. "Return to God, for he will abundantly pardon." Study his character, and you will find it to be full of goodness and mercy. To know God is to love him, and to love him, is to obey him. 3. And ye who do live, in a measure, under the influence of the fear of God, seek to cultivate it. Cultivate it by acquainting yourselves, yet further, with

the Gospel of Christ; in which is contained every thing to soften the hard, and to cleanse the polluted, heart. Set God always before you, for he is ever present with you. Accustom yourself to look upon him as your Benefactor, your Deliverer, your Friend, your Father. Be afraid of losing his favour. In his favour is life. There is no wretchedness to be compared with that of him who lives without God. Habituate your mind to pure motives. Think not merely of the inconveniences of sin, but consider sin as the greatest evil, because it separates you from God. Act from this principle: and accustom yourself to reason always as Joseph here did; "How can I do this great wickedness and sin against God!"