supposed to mean a bare liability to depart from God, but the actual departure of the soul from him, and a continued propension to depart farther and farther still through the whole duration of its existence.

III. We are, now, led to specify the duties of heart and life, which these words of God require.

In the language of the prohibition itself, it may be thought, whatever duties it requires are rather implied than expressed. From the light which is given to this commandment, in the subsequent manifestations of the divine character, we perceive that the words are to be considered in their strictest and most spiritual extent of meaning; that the negative form of prohibition involves, with the utmost force of language, the converse requirement, to choose the Lord as our God, with the greatest simplicity, integrity, and intenseness of mind. It will, therefore, follow, that we are commanded diligently to use all the means that may contribute to this spiritual obedience, and most vigorously to oppose the contrary tendency within us, and all the inducements, however fascinating, by which it is excited: and, surely we cannot be entering into the spirit of this or any other command of God, unless we employ our power, in the relations we sustain to others, to instruct, to persuade, to encourage, and to help them, in the same course.

There is a good old English word, of very comprehensive import, which describes the spirit of the duties we are about to mention, a word which, unhappily, but for reasons easily explained, is now used chiefly for purposes of ridicule: we mean the word "godly." He who keeps the first commandment is godly; he who violates it, is ungodly. To illustrate and enforce the whole meaning of the commandment is impossible; nor is it now required, as future opportunities will occur of pointing out its various applications. It is necessary to believe the representations God has given of his own character; to regard that character with veneration, ...

and gratitude, with confidence and love; to evince our belief, and express our regard, by a constant desire to enjoy his favour; by humble submission to his past, and cheerful resignation to his future, dispensations; by studious efforts to please him in all we do, suffer, or enjoy; by delighting in him, as the Fountain of our happiness; by acknowledging him in his own appointed way, subjecting our thoughts, passions, will, conscience, to his authority; recognizing his manifestations of himself,-in all the departments of creation, in the instructions of his word, and in the dispensations of his providence and of his grace; by taking a deep interest in every thing that affects his glory; in a word, by the entire, cheerful, uniform consecration of our whole nature to him, supremely, exclusively, and for ever. Descriptions of this godliness may be gathered from various portions of the sacred volume. You may feel its spirit in the breathings of inspired devotion. You may catch its lineaments, in the touching and authoritative language of apostolic exhortations; and its importance, as the essence and perfection of christian character, and as the ultimate design for which the atonement of Christ was offered, and the influence of the Holy Spirit is bestowed, and the promises as well as precepts of the gospel are recorded, is constantly exhibited in the whole tenour of the divine communications.

The examples of godliness preserved in the Scriptures embody these descriptions: they not only explain, but urge the spirit of the first commandment. We see Enoch, and then Noah, walking with God, amidst the duties and the cares of daily life; we recognize in Abraham, the friend of God; we hear Joseph, in the moment of temptation, exclaim "How can I do this great wickedness and sin against God?" Moses endures "seeing him who is invisible." David sets "the Lord continually before him." The prophets are the "men of God." Paul avows himself to be the property and the servant of God.

But there is One who has "left us an example that we should walk in his steps;" and in that example we behold a perfect, satisfactory, and, in relation to believing sinners, meritorious obedience, to the whole of this penetrating and comprehensive precept. In the contemplation of his engagements, his language was, "I come, to do thy will." When occupied with the active employments of that undertaking, he said, "It is my meat to do the will of Him that sent me ;" and, at the close of all, “I have finished the work which thou gavest me to do." What was the ruling principle of his human character? Love to his Father. And how was that love displayed? By acquiescence in his appointments; by confidence in his protection; by communion with him, in prayer; by the fulfilment of all righteousness in respecting his institutions; by going about doing good; by a single and zealous regard to his glory, in every thought, word, and action. Oh, how sublime, and how affecting are the words with which he arose from the last supper:-"But, that the world may know that I love the Father; and as the Father gave me commandment, so I do. Arise, let us go hence," -go hence!-to the final conflict, to the consummation of obedience!

In thy life, the law appears
Drawn out in living characters!"

IV. Some important practical questions are suggested by this commandment. Have I taken pains to understand it? Has it been written on my heart? Has it been exemplified in my spirit, and in my secret character before God?-Press these questions home upon your conscience: you will feel that your mouth will be stopped, and that you must be accounted guilty before God. Have you not restrained prayer before God? Have you not despised his word? Have you not departed far from him? Has your heart not delighted in yourself, in your fellowcreatures, in the world, rather than in him? Have

you not been unwilling to obey him,-afraid to trust him, ashamed to confess him? Have you ever mourned your absence from him? Are you not sensible that you have never sought all your happiness in him? Has not your character been very different from that of Jesus Christ,-not so meek, nor so humble, nor so devout, nor so benevolent? In plain honest dealing, do you not know that this is true? But, why should it be true? How do you account for it? How does He, "before" whom all has taken place, account for it?-By your ungodliness,-by that guilty tendency, which, ever since the grand apostacy, has been drawing you and every other man away from God!

And how is this to be remedied? The remedy is at hand: "The Lord your God" has "so loved" you "as to give his only begotten Son, that whosoever believeth in him might not perish, but have everlasting life." In that obedience to the law, which the character of his Son has exemplified, there is merit sufficient to justify you. Believe this highest manifestation of the divine character. Behold, in this honouring of the commandments, the righteousness which is "unto, and upon, every one that believeth." It is "God that justifieth the ungodly;" for "He hath set forth his Son, a propitiation for sin, through faith in his blood, that he might be just, and the justifier of him that believeth in Jesus." No man, therefore, can approach God at all, but through him, for he is "the way." Through him, we entreat you to return to God, from whom you have revolted. 'Having such an High Priest," you may "draw near to God, with a true heart, and in full assurance of faith;" and you may have "peace with God," and your heart may be filled with "the love of God," and you may "joy in God," for "in due time, Christ died for the ungodly.'

Do you believe in Jesus Christ alone for salvation? Be not deceived by thinking, or hoping, that you do. It is soon ascertained: If you do believe in Jesus

Christ, the effects are manifest:-your mind is no longer enmity against God," but you are reconciled to him by the death of his Son, subject to his law, and "willing to live godly in Christ Jesus;" while in his cross you see that "you are not your own, but are bought with a price, and you therefore glorify God in your body, and in your spirit, which are his."

Remember, that if you are not believing in Jesus Christ, you are now perishing,-the wrath of God is now upon you; you are condemned already, because you have not believed on the name of his only begotten Son!