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Incompetency of sentiments, as distinct from principles, to work

a change of character-the difficulty of loving God without a
definite conception of Him, and the difficulty of definitely con-
ceiving Him-what are affection and sympathy, as they exist in
the Divine Nature ?-but the Nature of God is made by the In-
carnation level to our conceptions-illustration from the sunlight,
which can only be intelligently studied by looking at it through
the medium of the prism or the raindrops-God made level to our
apprehensions in the Person of Christ--the stern elements in Our
Lord's character, and their adjustment with the tender elements-
God made level to our sympathies in the Person of Christ-the
emotions of Our Lord's heart are a translation into the language of
humanity of the (to us incomprehensible) affections of the Divine
Mind-yet, as we have never seen Christ, how His Incarnation
such an advantage to us, as supplying us with definite conceptions
of God?-admitted difficulty of believing and loving without seeing
-we must remember that acquaintance with Christ upon earth was
attended with compensating disadvantages, from which our view of
Him is free also we must bear in mind the exact portraiture of
Him by the Evangelists, and the four different points of view from
which those portraits are taken-do we love the whole character

The love of gratitude defined to be a sense of God's love-distinc-

tion between this and a feeling awakened by God's love-illustration

from nature-the quickening of the seed by the sun's warmth is an

effect produced by the sun; but the lustre of the moon is only sun-

light reflected from the moon-so our love to God is actually God's

love to us, shed abroad in our hearts by the Holy Ghost-I. if this

be so,
the more fully we expose our hearts to the love of God, the

more we shall love Him-groundless apprehensions of sinners feel-

ing free to sin, if the love of God is too fully and freely exhibited to

them the jewel cannot sparkle without light which it may reflect;

nor the heart without love which it may reflect-II. there can be

no merit in merely giving back that which God sheds on us-no

merit therefore in loving Him—and therefore no merit in any form

of human virtue-III. what hinders us from so realizing God's love

as to love Him in return-the spiritual state of the heathen com-

pared to that part of the earth's surface which is turned
away from

the sun- -the spiritual state of the unbelieving Christian compared

to that of a man who hides himself in a hovel from the surrounding

light of day-two great truths which must be kept in sight, in seek-

ing a realizing faith--from which truths flow these counsels

I. seek for faith in prayer-earnestness in prayer is itself an answer

to such prayers, because we cannot pray earnestly without a certain

measure of faith-II. make the love of God in the free gift of His

Son for sinners a subject of meditation-think what love the

sacrifice of a Son must import-III. act as if you had the faith

and love to which you aspire, and in feebly practising, the Divine

Power shall come to you

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The light thrown upon the passage at the head of the Chapter by

the context in which it occurs-two extreme moral states described

by Our Lord—the intermediate state of a double intention implied

-rational intention the eye, or characteristic feature of our actions

-no such intention apparent in the actions of animals-the heroism

of heroic actions due to the motive which prompts them-multi-

plicity of intention possible to man from the constitution of his

nature-man, the most complex of the creatures, and therefore

liable to the operation of more than one motive-four distinct

views with which a man may take food-absolute singleness of

motive very rare-the relations of man to society a source of com-

plexity of motive-how human respect is apt to interfere with

religious purity of motive-how it is made evident that Church-

going among the poor often flows from human respect-how the

same thing is often made evident among the rich-how we may

cultivate simplicity of motive-first, by probing our motives in

self-examination-secondly, by practising virtues which are hidden

from the eyes of men-the value of private devotions the spirit

which may be infused into the most commonplace duties and

courtesies of life-utter shortcoming of our best righteousness, in

view of the truth that the motive determines the moral character

of our actions-connexion of this subject with the argument of the

work the intention may be right without any self-consciousness;

and such an intention will grow upon us, as we pray and strive to

perfect our motives

The strong emphasis with which St. Paul wishes "peace" to his
converts-force of the words "always," "by all means," "give,"

PAGE

In order to live in peace, we must live in the present-difference
between this and living for the present-all our energy needed for
present duties-the following of Christ cannot be taken up as a
by work tendency of the natural mind to live either in the past or
the future how Our Lord's words, "Let the dead bury their
dead," must be understood all things die when their time has
expired-transitory character of childhood-of human opinions—
of human institutions-monastic institutions a case in point-
yearning of the natural mind after the past-monastic system has
done its work, and expired, and cannot be revived-new forms of
thought neither to be admitted without examination, nor to be

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