sometimes feel, and a love to his moral character. The omnipotence, omniscience,
not at all; we should, from the very constitution of our being, naturally incline to the construction that was in his favor. It is a law of mind, that charity, or love, hopeth all things, believeth all things, endureth all things, and is ever ready to put the most favorable construction upon any event, that the nature of the case will admit. We see the operation of this principle, and the developments of this law of mind, in the occurrences of every day. You will see Christians, inclining to put that construction upon any event, that is most consistent with the honor of religion, and of God. But do you witness this same disposition in sinners? Do you, sinners, who are here, find in yourselves a desire to construe every ambiguous occurrence in that way, which is most favorable to religion. If something is said by a professor of religoin, that turns out not to be true, do you naturally ascribe it to mistake, or to a misunderstanding, and find yourself very unwilling to believe that he meant to lie.
• Again, when any of the friends, of one whom we greatly love, fall into any conduct, that is greatly dishonorable to the object of our affection, it distresses us, and we are disposed, as far as possible, to prevent a repetition of the event. If the son of our dearest friend, should fall into a disgraceful crime, and should, in our presence, be guilty of things that were calculated greatly to dishonor his father; or had he run away from his father, and was wandering a vagabond up and down the earth; we should naturally desire to reclaim him. We should love and pity him, for his father's sake; should feel grieved, and distressed at the dishonor that this son was bringing upon his father; should fell inclined to warn and expostulate; to pray for him; and instead of going and trumpeting his failings all abroad, we should naturally be tender of his reputation, for his father's sake; and do all, that we honestly and consistently could, to cover up his faults. Now, sinner, how do you behave, when you see Christians err, and get out of the way? Do you feel distressed, that they bring such dishonor upon God? Do you pity and love them, for their Heavenly Father's sake? Do you pray for, and warn them, and try your utmost to reclaim them? Let conscience speak; I will not bring a railing accusation against you. But let conscience rebuke you in the name of the Lord.
I shall conclude this discourse with several remarks.
REMARKS.
First. With all these facts staring sinners in the face; standing out, in bold relief, upon the very head and front of their own experience; how is it, that they can suppose themselves to love God? Nothing is more common, than for impenitent sinners to affirm, that they do love God; and yet nothing is more certain, than that they do not love him. Whence is this mistake? I answer,
1. They do not distinguish between an admiration of his natural attributes, which they sometimes feel, and a love to his moral character. The omnipotence, omniscience, omnipresence, eternity, and wisdom of God, are attributes, which, when considered, are calculated to inspire awe, and admiration, in the breast of intelligent beings, whether they are sinful or holy. These attributes have no moral character. The devil himself, may be filled with awe, and admiration, when contemplating the displays of his natural attributes, which are manifested throughout all creation.
Again, sinners mistake a selfish gratitude, for love to God. A supremely selfish being, may be grateful, for favors bestowed upon himself, without any true regard to the character of