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subject under discussion might thus in the commencement of our researches resemble that, which we should feel in the truth or falshood of some philosophical theory, or in the question, so long left undetermined, or determined amiss, whether the sun move round the earth, or the earth round the sun. But the reflections, by which we are now stimulated to a prosecution of our researches, are of a very different character. We have been led from considering the being of a God to look into the records of his law, to perceive, that he has actually written a law for our guidance, and consequently to feel, that we are most seriously concerned to know not only the nature and extent of that law, but how far we ourselves have kept it, or come short of it.

If any persons can enter upon the examination of a question, like this, without a feeling of reverential awe, without an apprehension of the discoveries, to which it may lead, or without a serious desire and determination, if possible, to know the whole truth upon a subject, in which their relation to the being, who made them, and consequently their hopes

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and fears for eternity are involved, it is not possible to refer such indifference to any principle of reason, to any suggestion of wisdom, or any dictate of prudence. It resembles rather the apathy of giddy triflers, who in a trial, involving their character and fortunes, resolve to drown in forgetfulness the important question at issue. They are acting, as a bird hasteth to the snare, and knoweth not, that it is for his life. The subject of the law of God is the most solemn, that can occupy the attention of his creatures; and I do trust, that you will all, young and old, be disposed to come to the consideration of it with a solemnity of mind and feeling, suited to its intrinsic importance, as well as to the magnitude of the consequences, which may flow from it.

The question at present before us, my brethren, resolves itself into two heads. First, what is the law of God? Secondly, have we ourselves, or have we not kept it?

The first of these points was discussed in the morning. It was then reduced to a narrow compass for in the course of our disquisitions

we saw reason (I trust) to be satisfied, that the law of God, the whole law of God, so far as is necessary for the direction of human conduct, was given by Moses. We saw, that it comes to us there, so strongly authenticated by miracles and prophecies, that not only is it shewn thereby to be indeed the law of God, but that it carries with it also abundant proof, that God exacts obedience to it, and resents, and will punish its violation: and moreover we saw the substance of that law reduced by the lawgiver himself to a narrow point, and concentrated in these two propositions-"Thou 'shalt love the lord, thy God, with all thy 'might, and thy neighbour, as thyself.'

A command, like this, cannot but strike us, as abundantly reasonable. We have already traced something of the wisdom, power, and goodness of God, as impressed on the works of his hand, and upon the revelation of his will; and we cannot but own, that such a being, from whom alone we derive all, that we have and are, has a claim upon all our love, and a right to our utmost obedience.

Moreover in these two laws it may be

observed, that nothing is required from us, which it is beyond the compass of those natural powers, with which we are endowed, to perform. The first commandment does not direct us to love the lord with the affection and intensity of angels, but with all our might, with the strength, which God has actually bestowed upon us, and the powers of that soul, which we are continually calling into exercise either for good or evil: and with respect to the second commandment, it does not require us to love our neighbour, (that is, in the language of scripture, our fellow-mortal) with the same fervour as we should love God, nor with any mode or degree of affection, of which we are naturally incapable, but with an extent and measure of love, which we not only can, but do render, at least towards one object; for we bestow it upon ourselves.

At the same time to this extent the law is peremptory. It requires nothing more than we have power to perform. But it is satisfied with nothing less. If we give our maker one tittle less than all our hearts, all our love, all our gratitude, and all the affection, of which

our minds are capable, we come short of the standard of duty, and are counted by the law, as transgressors. If we only love ourselves in the first degree, and our neighbour in the second, if we do not desire his welfare as truly and to as great an extent as we labor to promote our own, we are condemned by the letter and enactment of the second command. God himself is love; and in that divine quality he commands his intelligent creatures to be like him.

Further, whatever we may think of the extent of this law, or of its severity, there can be no doubt, that it is not only perfectly reasonable, but also eminently conducive to our welfare. Only consider, what would be the aspect of the world we live in, if every inhabitant of it loved God according to the direction of the first commandment, and if he also loved his neighbour according to the measure of the second! There would then be no war in the world, no rivalship, no jealousy, no over-reaching, no suspicion, no resentment; but, even if all the present natural evils of life, its pain, and suffering, and exposure to sudden calamities

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