anchor of the soul, both sure and stedfast, and which entereth into that within the veil." Heb. 6: 19. It is mentioned as an important benefit received from the resurrection of Christ: "Blessed be the God and Father of our Lord Jesus Christ," who, "according to his abundant mercy, hath begotten us again to a lively hope, by the resurrection of Jesus Christ from the dead." 1 Pet. 1: 3. The Scriptures place religion very much in the affection of love: in love to God, to the Lord Jesus Christ, to the people of God, and to mankind in general. The texts in which this is manifest, both in the Old and New Testament, are innumerable. But more of this afterward. The contrary affectior of hatred also, as having sin for its object, is spoken of in scripture as no inconsiderable part of religion. It is mentioned as that by which true religion may be known and distinguished: "The fear of the Lord is to hate evil." Prov. 8: 13. And accordingly the saints are called upon to give evidence of their sincerity by this affection: " Ye that love the Lord, hate evil." Psalm 97: 10. The Psalmist often mentions this affection as an evidence of his sincerity: "I will walk within my house with a perfect heart: I will set no wicked thing before my eyes; I hate the work of them that turn aside." Psalm 101: 2, 3. "I hate every false way." Psalm 119: 104 and 128. "Do I not hate them, O Lord, that hate thee?" Psalm 139: 21. Holy desire after God and holiness is likewise often mentioned in Script.re as an important part of true religion: "The desire of our soul is to thy name, and to the remembrance of thee." Isaiah, 26: 8. "One thing have I desired of the Lord, and that will I seek after, that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in his temple." Psalm 27: 4. "As the hart panteth after the water brooks, so panteth my soul after thee, O God. My soul thirsteth for God, for the living God; when shall I come and appear before God?" Psalm 42: 1, 2. "My soul thirsteth for thee; my flesh longeth for thee in a dry and thirsty land, where no water is; to see thy power and thy glory, so as I have seen thee in thy sanctuary." Psalm 63 : 1, 2. "How amiable are thy tabernacles, O Lord of Hosts! My soul longeth, yea, even fainteth for the courts of the Lord; my heart and my flesh crieth out for the living God." Psalm 84 : 1, 2. 66 My soul breaketh for the longing that it hath unto thy judgments at all times." Psalm 119: 20. See also, Psalm 73: 25, and 143: 6, 7, and 130: 6. Cant. 3: 1, 2. Such a holy desire, or thirst of soul, is mentioned in the beginning of the sermon of Christ on the mount, as one of those things which render, or denote a man truly blessed: "Blessed are they" who "do hunger and thirst after righteousness; for they shall be filled." Matt. 5: 6. To this holy thirst is promised the participation of the blessings of eternal life: "I will give unto him that is athirst, of the fountain of the water of life freely." Rev. 21: 6. The Scriptures speak of holy joy as constituting a great part of true religion. So it is represented in the text. And as an important part of religion it is often made the subject of earnest exhortation. Delight thyself in the Lord; and he shall give thee the desires of thine heart." Psalm 37: 4. "Rejoice in the Lord, ye righteous." Psalm 97: 12. "Rejoice in the Lord, O ye righteous." Psalm 33: 1. "Rejoice and be ex ceeding glad." Matt. 5: 12. "Finally, my brethren, rejoice in the Lord." Phil. 3: 1. "Rejoice in the Lord alway; and again I say, rejoice." Phil. 4: 4. "Rejoice evermore." 1 Thess. 5: 16. "Let Israel rejoice in him that made him: let the children of Zion be joyful in their King." Psalm 149: 2. This holy joy is mentioned among the principal fruits of the Spirit of "C grace: The fruit of the Spirit is love, joy," &c. Gal. 5: 22. The Psalmist mentions this holy joy as an evidence of his sincerity: "I have rejoiced in the way of thy testimonies, as much as in all riches." Psalm 119: 14. Religious sorrow, mourning, and brokenness of heart, are also frequently spoken of as forming a great part of religion. They are mentioned as distinguishing qualities of the true saints, and as constituting a prin cipal part of their character: "Blessed are they that mourn, for they shall be comforted." Matt. 5: 4. The Lord is nigh unto them that are of a broken heart; and saveth such as be of a contrite spirit." Psalm 34: 18. "The Lord hath anointed me to bind up the broken-hearted-to comfort all that mourn." Isaiah, 61: 1, 2. This godly sorrow, or brokenness of heart, is often spoken of, not only as forming a distinguishing feature in the character of the saints, but as that in them which is peculiarly acceptable and pleasing to God: "The sacrifices of God are a broken spirit: a broken and contrite heart, O God, thou wilt not despise." Psalm 51: 17. "Thus saith the high and lofty One that inhabiteth eternity, whose name is Holy, I dwell in the high and holv place-with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite nes." Isaiah, 57: 15. "To this man will I look, even to him that is poor and of a contrite spirit." Isa. 66 : 2. Another affection often mentioned, as that, in the exercise of which much of true religion consists, is gratitude; especially as exercised in thankfulness and praise to God. This being so frequently spoken of in the book of Psalms, and in other parts of Scripture, I need not quote, or refer to particular texts. Again, the Holy Scriptures frequently speak of compassion or mercy, as a great and essential part of true religion; insomuch, that, in the sacred writings, good men are denominated from thence. A merciful and a good man are synonymous terms: "The righteous perisheth, and no man layeth it to heart; and merciful men are taken away from the evil to come." And the Scriptures select this quality, as that by which, in a peculiar manner, a righteous man is distinguished: "The righteous showeth mercy, and giveth." Psalm 37:21; and ver. 26. “He is ever merciful and lendeth." "He that honoreth his Maker, hath mercy on the poor." Prov. 14: 31. “Put” ye “on, as the elect of God, holy and beloved, bowels of mercies," &c. Col. 3: 12. This is one of those distinguishing marks by which our Savior describes those who are truly blessed : Blessed are the merciful, for they shall obtain mercy." Matt. 5:7. And this is also spoken of as one of the weightier matters of the law: "Wo unto you, scribes and Pharisees, hypocrites; for ye pay tithe of mint, and anise, and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith." Matt. 23: 23. "He hath showed thee, O man, what is good; and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?" Micah, 6: 8. "For I desired mercy, and not sacrifice." Hosea, 6: 6. This seems, Finally, my brethren, ceeding glad.” Matt. 5: 12. rejoice in the Lord." Phil 3: L. siway; and again I say, rejoice." joice evermore." I Thess. 5: 16. in him that made him: let the children of Zion be jovtui in their King" Psalm 149: 2 Ths her or a mentioned among the principal fruits of the Spirit of grace: "The fruit of the Spirit sore on &e. Gal 5: The Psalmist mentions tha toir or s in evidence of is sincerity: “I have revived a the way of the testimonies, as much as in 2. Poles Pin 119: 1 Bigvis arena, noterat te, and brokenness of heart, de bær qpeken et is forming a great part w They are mentioned as distinguishing ye'de ' de tre dia ni ss constituting a prin ege par of their character: Blessed are they that mare, de derde, de confeed” Man 5:4. “The Lord and then that are of a broken heart; and end end se di contrite spirit." Psalm 34:18. The Lord hath anointed me to bind up the Aukan berad—so comìon all that mourn." Isaiah, 61:12. The gally sorrow, or brokenness of heart, is øden spoken of not only as forming a distinguishing Ganre in the character of the saints, but as that in them which is peculiarly acceptable and pleasing to God: "The sacrifices of God are a broken spirit: a broken and contrite heart, O God, thon wilt not despise" salm 31 : 17. Thus saith the high and lofty One that inhabiteth eternity, whose name is Holy, I dwell in the high and holy place with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ¿ ves” Isaiah, 57: 15. “To this man will I look, even |