then takes the form of gratitude; and gratitude, though in its origin a sentiment of the mind, yet can never be restrained within the mind, but must find a vent and outlet for itself in words and action. And where so sweetly shall it find this as before the mercy-seat itself? How so fitly as in that Eucharistic feast,-that feast of gratitude and praise which we are about to celebrate? Come then, Christians, present to your Benefactor the offering of a devoted heart. Come and yield yourselves, your souls and bodies, a reasonable, holy, and lively sacrifice to Him. Here let the first-fruits of your adoration be paid, and hence depart to yield in all your future life and conduct the full and plenteous harvest of the same; that all your works as well as words may cry, "We love Him because He first loved us!"

SERMON XXII.

LOVE TO MAN.

1 JOHN iv. 21.

And this Commandment have we from Him, That he who loveth God love his brother also.

WE cannot look into St. John's Epistles without being struck with the close connection which evidently existed in his mind between piety and goodness; between the feelings which are experienced towards God, and the feelings which we should exercise towards man. They are not, in his view of them, two distinct and separable things, but emanations from one and the same central principle; so that to possess the spring and fountain of the one, is to possess also the spring and fountain of the other. Thus, he says in the most general terms, (i. 6,)" If we say that we have fellowship with God, and yet

walk in darkness"-i. e. in immorality-" we i.e. lie, and do not the truth:"It is impossible that real communion with God can consist with personal vice. And again, in chap. ii. 4, he says, "He that saith I know Him, and keepeth not his commandments, is a liar, and the truth is not in him :"-He that claims an intimacy with God, and yet exhibits not a conformity to his will, must be false in his claim :-" but, he that keepeth his word, in him verily is the love of God perfected;"—in him we have a complete and substantial evidence of matured love to God.

And what St. John states thus broadly of excellence in general, he particularly declares of our affections, our love and goodwill; and assumes it as impossible that there can be a genuine sentiment of Love to God in the mind, without a corresponding sentiment of love to our fellow-men; and therefore asserts so strongly, in chap. iii. 8, " He that loveth not,"-i. e. loveth not his fellow-men-" knoweth not God; for God is love:"-He can have had no real knowledge and communion with God who has not derived down from Him-inhaled from Him, as it were-that which is his essential characteristic, love. And so again, in our text: "This Commandment have we from Him, that he who loveth God love his brother also:"

He whose affections have been roused towards God, will find them flowing out also to all around him. A due love of God, and a corresponding love to man, are inseparable, are the joint product of the same state of mind.

And this, because the excitement of the affections towards any one object promotes their extension towards other objects.

Especially, if those other objects are connected with the former one.

And still more, if they are also connected with our own feelings towards that former one.

Let us consider: The excitement of the affections towards one object will promote their extension towards other objects.

Attention to our obstacle to attention But the love of God

For, first, by this excitement, the great barrier to the exercise of kindly feeling is weakened, if not removed entirely. Selfishness is the great bar to genuine love. own interests is the grand to the interests of others. carries us out of Self; it wings our flight beyond the petty sphere of our own interests, and first opens to us other objects and other aims. The love of God, indeed-even this love-begins in a concern for self; it takes the form, as I showed last Sunday, of Gratitude; which re

walk in darkness"-i. e. in immorality-" we lie, and do not the truth:"It is impossible that real communion with God can consist with personal vice. And again, in chap. ii. 4, he says, "He that saith I know Him, and keepeth not his commandments, is a liar, and the truth is not in him "-He that claims an intimacy with God, and yet exhibits not a conformity to his will, must be false in his claim :-" but, he that keepeth his word, in him verily is the love of God perfected;"—in him we have a complete and substantial evidence of matured love to God.

And what St. John states thus broadly of excellence in general, he particularly declares of our affections, our love and goodwill; and assumes it as impossible that there can be a genuine sentiment of Love to God in the mind, without a corresponding sentiment of love to our fellow-men; and therefore asserts so strong→ ly, in chap. iii. 8, "He that loveth not,"-i. e. loveth not his fellow-men-"knoweth not God; for God is love:"-He can have had no real knowledge and communion with God who has not derived down from Him-inhaled from Him, as it were that which is his essential characteristic, love. And so again, in our text: "This Commandment have we from Him, that he who loveth God love his brother also:"