law, took its rise probably from a maxim, which seems to have been received among the Scribes and Pharisees as a first principle, namely, that such a multiplicity of precepts as the law contained was too great for any one to observe; and therefore all that could be required was, that each should select to himself one or two great and important duties, on account of which, if inviolably observed, his transgressions in other respects would be overlooked. But then immediately arose a question, Which were these great and important duties that ought to have the preference to all the rest, and on which they might securely ground all their merit and all their pretences to the favour of God? And on this question a variety of sects were formed, under their respective leaders, who disputed about the chief duty much in the same manner as the ancient

pagan philosophers did about the chief good; and exactly with the same benefit to themselves and to the world.

It was with a reference therefore to these

disputes,

disputes, which were so warmly agitated among the Pharisees, that the lawyer asked our Lord," which was the great commandment of the law?" Our Saviour's answer was, "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment." He decided therefore immediately in favour of the moral law, and yet with his usual prudence did not neglect the ceremonial : for this very commandment of the love of God was written upon their phylacteries.

This, then, being declared by our Saviour himself to be the first of the commandments, must be considered by every Christian as standing at the head of the evangelical code of laws which he is bound to obey, and as entitled therefore to his first and highest regard. He is to love the Lord his God "with all his heart, with all his soul, and with all his mind:" and the chief test by which the Gospel orders us to try and measure our love to God is, the regard we pay to his commands.

commands. "He that hath my com mandments, and keepeth them, says our Lord, he it is that loveth me*." St. John in still stronger terms assures us, that "whoso keepeth God's word, in him verily is the love of God perfected." The love of our Maker, then, is neither a mere unmeaning animal fervour, nor a lifeless, formal worship or obedience. It consists in devoutness of heart as well as purity of life and from comparing together the different passages of Scripture relating to it, we may define it to be such a reverential admiration of God's perfections in general, and such a grateful sense of his infinite goodness in particular, as render the contemplation and the worship of him delightful to us, and produce in us a constant desire and endeavour to please him in every part of our moral and religious conduct.

This is, in a few words, what the Scriptures mean by the love of God, and what our Lord here calls the FIRST AND GREAT COMMAND

*John, xiv. 21.

† 1 John, ii. 5.

COMMANDMENT. It is justly so called for various reasons: because he who is the object of it is the first and greatest of all beings, and therefore the duties owing to him must have the precedence and preeminence over every other; because it is the grand leading principle of right conduct, the original source and fountain. from which all Christian graces flow, from whence the living waters of religion take their rise, and branch out into all the various duties of human life: because, in fine, it is, when fervent and sincere, the grand master-spring of human conduct; the only motive sufficiently powerful to subdue our strongest passions, to carry us triumphantly through the severest trials, and render us superior to the most formidable temptations.

Next to this in order and in excellence, or, as our Saviour expresses it, like unto it, is that other divine command, "Thou shalt love thy neighbour as thyself."

By the word neighbour is here to be understood, every man with whom we VOL. II. N

have

have any concern; every one who stands in need of our kindness, and to whom we are able to extend it: which includes not only our relations, friends, and countrymen, but even our enemies; as appears from the parable of the good Samaritan. The precept therefore requires us generally to love our fellow creatures as we do ourselves.

To this it has been objected, that the precept is impracticable and impossible. Self-love, it is contended, is a passion implanted in our breasts by the hand of God himself; and though social love is also another affection which he has given us, yet there is no comparison between the strength of the two principles; and no man can or does love all mankind as well as he does himself. It is perfectly true; nor does the precept before us require it. The words are not, thou shalt love thy neighbour as much as thyself, but thou shalt love thy neighbour as thyself, that is, thou shalt entertain for him an affection similar in kind, though not equal