under her wings. "So," says Christ, "I gave you the alarm, but you would not regard it; so I spread out the wing of my guardian care to defend you, but you would not shelter under it." What more than brutal stupidity is this? In this light, the conduct of sinners is frequently exposed in the sacred writings. "The ox knoweth his owner," says Isaiah, "and the ass his master's crib, but Israel doth not know, my people doth not consider." Isaiah i. 3. "Every one turneth to his course," says Jeremiah, as the horse rusheth into the battle; yea, the stork in the heavens knoweth her appointed times; and the turtle, and the crane, and the swallow, observe the time of their coming; but my people, more stupid than they, know not the judgment of the Lord." Jer. viii. 6, 7. To refuse the offer of eternal salvation, when proposed upon the most reasonable terms-to rush into hell, rather than be saved by the friendly hands of Jesus Christ-to suffer the most terrible execution, rather than accept a free pardon—to reject all the bliss of heaven, when freely proposed-to choose the pleasures of sin for a season, rather than an eternity of the most exalted happiness-to resist the calls of redeeming love, and all the friendly efforts of divine grace, to save a sinking soul-is this the conduct of a reasonable creature? No: show me the brute, if you can, that would act so stupid a part in things that come within the sphere of his capacity. Would it not be better for you to be a cat or dog (to use the language of the Earl of Rochester) than that animal Man, who is so proud of being rational, if you make so irrational a choice? Let me endeavor to make you sensible,

8. And lastly, that this conduct is extremely affecting and lamentable.

It is on this account that Jesus laments over Jerusalem in such pathetic strains in my text. He knew the truth of the case; his all-seeing eye took it in all its extent, and viewed it in all its circumstances and consequences. And since he, who knew it best, deeply lainents it, we may be sure it is lamentable indeed, and it cannot but appear so even to us who know so little of it. An immortal soul lost! lost for ever! lost by its own obstinacy! lost amidst the means of salvation! how tragical a case is this?-God dishonored! Jesus reject

ed! his love defeated! his blood trampled upon! his spirits grieved! how lamentable is this? And yet are there not some of you in this lamentable condition in this assembly? It was over such as you that Jesus wept and mourned: and shall he weep alone? Shall not our tears keep time with his, since we are so much more nearly concerned? O that our heads were waters, and our eyes fountains of tears, that we might weep along with the Savior of men! But, alas! our tears are too much reserved for dying friends, or some less affecting object, while immortal souls perish around us, unpitied, unlamented!

THE NATURE OF LOVE TO GOD AND CHRIST OPENED AND ENFORCED.

JOHN XX. 17.-He saith unto him the third time, Simon, son of Jonah, lovest thou me? Peter was grieved because he said unto him the third time, Lovest thou me? And he said unto him, Lord, thou knowest all things; thou knowest that I love thee. Jesus saith unto him, Feed my

sheep.

THERE is nothing more essential to religion, or of more importance in it, than divine love. Divine love is the sole spring of all acceptable obedience in this life, and the grand pre-requisite for complete happiness in the enjoyment of God in the world to come; and without it, our religion, all our gifts and improvements, however high and miraculous, are vain.

And as it is of the utmost importance in reality, it is confessed to be so by all mankind, who acknowledge the existence of a Deity. Whatever be the religion, or whatever be the object, still it is universally acknowledged, that love is an essential part of it. And, indeed, the evidence for this is so very glaring, that it is no wonder mankind have not been able to shut their eyes

against it. Religion without love, is as great a contradiction as friendship without love. To worship a God whom we do not love, to adore excellences which we disaffect, to profess a religion founded by an enemy, this is the greatest absurdity imaginable. Such a religion must appear abominable to God and man.

Now divine love is the subject of my text, which I have chosen for your present meditation; and you see I have not chosen a subject that is trifling in itself, or the disputed peculiarity of a party. You need not, therefore, be under apprehensions, that I would proselyte you to anything but the sincere love of God and Jesus Christ. However, I would not have you judge of my design by my verbal declarations, but by the apparent tendency of my discourse, of which you will be able to form a judgment when I have done. Therefore entertain no prejudices or suspicions till you see reason, lest you deprive yourselves of that benefit you might otherwise receive from your present attendance.

There is so little solicitous inquiry among men concerning the sincerity of their love to God, that it would seem self-evident, and beyond all dispute. Whatever sins they indulge themselves in, however much they practically neglect God and religion, yet still they insist upon it, they love him sincerely. This piece of merit they all claim, as belonging to them beyond dispute. But is divine love indeed a thing so common, so universal? We read that the carnal mind is enmity against God. Rom. viii. 7. And is there no such thing as a carnal mind now to be found upon earth? We are told of some that were haters of God. Rom. i. 30.—enemies in their minds by wicked works. Col. i. 21. And are there none_such to be found among us? The heart-scarching Jesus, while conversant among mortals, told the Jews, who made so great a profession of their love to God, and suspected their own sincerity as little as any of us, I know you, that you have not the love of God in you. John v. 42. And were he now to pass sentence upon us, would he not make the same declaration with regard to sundry of us, who, perhaps, are least apprehensive of it? Is it a needless thing for us to enter into a serious conference with our own hearts, and ask them, "Do I indeed love the ever blessed God, and the only Savior?

Will my love stand the test? What are its properties and effects?" Is this, my brethren, a superfluous or impertinent inquiry? I am sure it did not seem so to Christ, who put Peter to the trial upon this point no less than thrice.

Our Lord made a meal with his disciples, to convince them of the reality of his body after his resurrection. When it was finished, he turns to Peter, and asks him a very serious question, Simon, son of Jonas, lovest thou me? The very proposal of the question seems to suppose that Peter had given some reason to suspect his love to him, as he had really done, a few days before, by denying him thrice, with shocking aggravations; and with this reference the inquiry was very cutting to Peter, and no doubt made him think thus with himself: "Ah! it is no wonder my Lord should call my love in question, who so lately most ungratefully denied him." The question is put to him openly, before the whole company, which might perhaps increase his confusion; but it was prudently ordered, that he might declare his love to Jesus as openly as he had denied him, and that his brethren might be satisfied of his sincerity, and recovery from his late fall.

The first form of the question implies a comparison: Simon, son of Jonas, lovest thou me more than these? that is, more than these thy fellow-disciples? "It is not long since, Peter, that thou didst declare, Though all should forsake thee, yet will not I; though all my fellowdisciples should prove treacherous, yet I am determined to adhere to thee, come what will; and art thou still of the same mind?" Peter modestly replies, Lord, thou knowest that I love thee: as much as to say, "Lord, I own that I have fallen more foully than any of my brethren, and I dare not say I love thee more than they do : I dare say nothing of the high degree of my love, in comparison with others; but, Lord, I must assert the sincerity of my love, weak as it is, and I humbly adventure to appeal to thee, who knowest all things, and canst not be deceived with fair pretensions, for the truth of my profession."

Or the comparison in the question may refer to the provision they had just fed upon, and the employment they had just been in. Q. D. "Lovest thou me more than thou lovest these fish and thy fishing trade? Peter

Peter, no doubt, hoped this declaration would satisfy his Lord. But Jesus, after a panse, put the question to him again, Simon, son of Jonas, lovest thou me? And Peter insists upon his former answer, Yea, Lord, thou knowest that I love thee.

Now he hoped to escape all future questions upon this point. But Jesus, as though he were still suspicious of him, puts it to him a third time, Simon, son of Jonas, lovest thou me? Peter was grieved that this inquiry should be put to him successively no less than thrice; it cut him to the heart with the remembrance of his base denial of his Master as often, and perhaps with a fear that he would not now be convinced of his sincerity, but was about to expose him as a traitor, and discard him. Upon this he grows warm, and replies with the most passionate vehemence, Lord, thou knowest all things, thou knowest that I love thee. As much as to say, "Lord, why dost thou try me so often upon this point? Look only into my heart, which lies all open to thy view, and be thou judge thyself, whether I do not sincerely love thee. I must confess my late conduct looked very suspicious: and I reflect upon it with shame and sorrow: am unworthy to be ranked by thee among thy friends. But, Lord, unworthy as I am, and base and suspicious as my conduct was, I must insist upon it, that I do love thee; and it wounds me to the heart that thou shouldst seem so jealous of me. I cannot give up this point; and I appeal to thyself for the truth of it." Jealousy in love, my brethren, suspicion among friends, is a very painful and anxious passion; and never so much so to a pious heart, as when the sincerity of our love to God is the object of it. Such a person cannot be easy while a matter of so much importance lies under suspicion, but must put it beyond all doubt.

And let me tell you, Sirs, this is a question in which we are all most nearly concerned. Are our conduct and temper towards God so entirely and uniformly friendly and dutiful, as to put it beyond all doubt that we do truly love him? Alas! are there not many things that look

replies, Yea, Lord, thou knowest that I love thee. Well, says Christ, if thou dost really love me, leave this employment, and feed my sheep; let that be thy business for the future, and show thy love to me by thy ten. der care of my sheep; that is, of my church."