know but little of his abstract qualities, but we can understand the Apostle when "Herein is love, not that we

he says, loved God, but that he loved us, and sent his Son to be a propitiation for our sins.”* The very object of his love to us, is that we may love him in return. He is a Father to his people, that his people may be children to him. For this purpose did he give his Son to die for us, that "he might be the first-born among many brethren.”† And oh! how suited is the gift of his dear Son to kindle our affections towards him! The language of God from our earliest infancy is, "My son, give me thine heart." It is the language of his word, and the language of his providence; but it is not till it becomes the language of his grace, that the request is complied with. He gives us food and raiment, health and happiness, peace and safety, but all does not move us to give ourselves to him. He brings us within sight of the cross; he

* 1 John iv. 10.

+ Rom. viii. 29.

shews us his only begotten Son, "wounded for our transgressions and bruised for our iniquities;" he sheds abroad his love in our hearts by his Holy Spirit; and then repeats the demand, "My son, give me thine heart" and we can no longer resist. No other means than the cross of Christ ever won a sinner from his rebellion, or weaned a Pharisee from his self-righteousness; but this, in the hands of the Spirit, is allsufficient; under this sign he conquers. Yield yourselves to him, my Christian brethren, this day, when you "behold Jesus Christ evidently set forth crucified among you." And hearken to the appeal of your heavenly Father as "the still small voice" whispers around the table of your Lord, "My son, give me thine heart."

2. But again the question is asked, “I AM A CHRISTIAN-WHAT THEN?" And the answer is, "Why, I am a child of God, and I ought to be filled with filial reverence." Reverence is due even to a human

father; but who is this that promises in the text, "I will be a Father unto you

?"

It is "the Lord Almighty;" he, before whom Cherubim and Seraphim veil their faces, while they cry, "Holy, holy, holy, Lord God of Sabaoth!" There must be no unholy familiarity in our intercourse with such a Being, and no trifling with his commands. There is a filial fear, which is perfectly compatible with filial love. "If ye call on the Father," says St. Peter, "who, without respect of persons, judgeth according to every man's work, pass the time of your sojourning here in fear, forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, but with the precious blood of Christ."* The very arguments which some persons would employ to justify a careless walk, are used by the Apostle to enforce a holy and watchful jealousy. "You are redeemed with the blood of

* 1 Peter i, 17, 18.

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Christ;" you are permitted to call God, "Father;" "therefore pass the time of your sojourning in fear;" not that slavish "fear which hath torment," but that filial fear, which watches a father's countenance, and trembles if the slightest shade of displeasure passes across his brow. You are "redeemed with the blood of Christ." Rejoice, and again I say, rejoice;" but that blood is "precious;" therefore rejoice with trembling, and remember that you are bought with a price, and bound to glorify God with your body and with your spirit, which are his." God is your Father; love him; your Father is God; fear him. But let not this filial reverence damp the ardour of your joy, for in the question again asked, "I AM A CHRISTIAN-WHAT THEN?" The answer is,

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3. "Why, I am a child of God," and therefore I ought to be "filled with joy." Who has such a right to rejoice as the child of God? The children of this world, indeed, may, and do rejoice; but the causes of

their joy are as trifling and as frail as the playthings that amused our childhood; and if they knew that they were sporting on the brink of a frightful precipice, their joy would be turned into terror. But the child of God has a right to rejoice, because all cause for fear is removed. His Father is reconciled, and has assured him of forgiveness; he has promised not only to

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guide him by his counsel" here, but afterward to "receive him to glory." And who has such cause for joy? He has left off hewing out broken cisterns that can hold no water, and he has returned to "the fountain of living waters." A fond father delights in supplying his child with all that can please and delight him; but the Christian's father is one of whom it is said, "In thy presence is fulness of joy, and at thy right hand there are pleasures for evermore." And how does the father of the prodigal receive his returning child? Bring forth," says he, "the best robe

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and put it on him, and put a ring on his