meaning of the first, "to love God above all things," is simply to look to the Lord and keep his commandments. Then, as the second commandment is like unto the first, it means, specifically, that we are to keep the commandments of God's Word, in all points in which they have reference to our neighbor; that we are not to do to him any thing that those commandments forbid, and that we are to do to him what those commandments enjoin: as, that we are not to murder him, nor steal from him, nor hate him, nor take revenge upon him, and that, in general, we are to do to him as we would have him do to us. He that does these things, loves his neighbor as himself, because he regards his neighbor's interests (whenever the question arises between them) equally as his own. If, for instance, a man, in a business transaction, does not defraud his neighbor (and defrauding is stealing,) but makes with him. a fair contract, the terms of which are just and right, looking to the advantage and benefit of both, (as all business contracts should,) — then, in that transaction, he has kept this commandment; for he has not taken advantage of his neighbor, but has paid as much regard to his interests as to his own. So, again, if a neighbor fall into distress-as, for instance, if his house shall have taken fire and burned down, and he has lost his all,-if a man, taking his case into consideration, in thought exchanges places with him, and asks himself what he should like to have done to him in such a case, and then, overcoming his selfish feelings, puts forth

his hand, and assists that neighbor according to his ability-that man has kept the commandment to love his neighbor as himself. In a word, the whole substance of this commandment, and of the other, also, is contained in the great rule of action laid down by the Lord (and which has been aptly termed the "Golden Rule")—“All things whatsoever ye would that men should do to you, do ye even so to them for this is the law and the prophets."* That this commandment amounts to the same as the other two, is plain from the concluding words —“for this is the law and the prophets"—which is the same remark that is made in regard to those. And these words show, moreover, that in the great rule just quoted, is contained the substance of the whole Word of God, and, consequently, of all religion. He, then, who keeps this rule, or is striving to keep it, and, that, too, from a spiritual motive, and in obedience to the Lord's command-he, and he only, can be regarded as truly a religious man.

In conclusion, how, my brethren, shall we keep these commandments, to love God above all things, and our neighbor as ourselves? We must expect to do it, at first, from hard principle, without regard to our feelings, by an effort, with a struggle: we must compel ourselves to do it; for though a man may not be compelled by another, he may and must compel himself: as it is written, "the kingdom of heaven is taken by violence."+ But after a few such struggles and self-combats and self-con† Matt. xii. 12.

* Matt. vii. 12.

quests, as selfishness and the evils that constitute it are gradually removed from our hearts, we shall find springing and warming up there a new affection derived from heaven, namely, love to our neighbor, and, with it, love to the Lord. And as this affection increases and becomes established within us, we shall no longer keep these commandments from a stern sense of duty, as at first, but we shall begin to take delight in keeping them, and it will be not a hard task, but rather a pleasure. And at length, we shall find by blessed experience, that it is possible for a man to love his neighbor as himself, and even more than himself, so that he shall find a delight even in making sacrifices for his neighbor's good, and in exertions for his welfare and happiness. In such a state as this, are the angels of heaven and if we would be angels hereafter, we must endeavor to make some approaches towards that state whilst we live in this world.

SERMON XX.

ON DIVINE PROVIDENCE.

"Take therefore no thought for the morrow; for the morrow shall take thought for the things of itself."-Matthew vi. 33.

ONE of the chief sources of consolation, which is afforded us by the Christian religion, is the trust which it gives us in an overruling Providence: and one of the chief objects of that religion is to teach us and to make us feel, that God is not a distant Being, dwelling alone in his majesty, and totally: regardless of us, or looking down with unconcern on our joys and sorrows, but that he cares and feels for us. Before Christianity was revealed to the world, it was an opinion generally prevailing among philosophers, that God, the Creator of the universe, whoever or wherever he might be, was a Being so great, so high, that he could not condescend to concern himself with the affairs of this lower world, still less to feel an interest in the fate of individuals, their happiness or unhappiness; that having formed the universe, he retired, as it were, into the depths

of his creation, and left it to go on in whatever course a blind Chance or Destiny might lead it. "God," says Aristotle, the Grecian philosopher, "God observes nothing; he cares for nothing beyond himself." Says Epicurus, "It is not consistent with our natural notions of the gods, as happy and immortal beings, to suppose that they encumber themselves with the management of the world, or are subject to the cares and passions which must necessarily attend so great a charge. We are therefore to conceive that the gods have no intercourse with mankind, nor any concern with the affairs of the world." And Kupilu, a Hindoo philosopher, declares in plain terms, that "God has nothing to do with his creatures, nor they with him." Such are the views of mere human philosophy, unenlightened by Revelation: all the consolation it can afford, in time of distress, is to say to us, "Such is your destiny, such is the nature of things,-it cannot be helped, and your wisest course is to make the best of it."

"Comfort ye, comfort ye, Speak ye comfortably to her that her warfare is

How different from this, are the teachings, how different the tone and spirit, of Religion, the true Christian Religion; and how different a Being is the God of the revealed Word. my people, saith your God. Jerusalem, and cry unto accomplished, that her iniquity is pardoned." "Behold the Lord God will come with a strong hand, and his arm shall rule for him; behold his reward is with him, and his work before him. He shall feed his flock like a shepherd; he shall gather the lambs