nerally prevalent on this subject, or at the necessity which we must all feel of having our duty frequently recalled to our recollection,-of having line upon line and precept upon precept; we must equally perceive that the Holy Spirit dictated nothing superfluous in requiring, that, while we fear God, we should keep His commandments.

And let us be careful not to give to the precept too restricted a sense. While we include within its object the moral law of the Old Testament, which is of eternal obligation, founded alike upon the nature of Almighty God and the condition and various relations of mankind; let us not forget that the commandments have respect to the christian dispensation also, and are, as our Lord Himself has shown us, to be interpreted upon the principles of the gospel. Suppose we should ask a man of selfrighteous character, "Do you fear God and keep His commandments?" he would reply without difficulty in the affirmative, because he has never comprehended their breadth and spirituality. If we should urge the additional question, Do you believe in our Lord Jesus Christ? have you fled to Him for deliverance from sin and for the salvation of your soul?"

he would probably deem the inquiry as of very secondary importance, not to say entirely irrelevant or unnecessary; if, according to his own view, he fear God and keep His commandments, what need of any thing beyond it? Yet, as we learn from the Scriptures, This is His commandment, this is one of the commandments of God, that we should believe on the name of His Son Jesus Christ, and love one another, as He gave us commandment.* The expression therefore in the text, Keep His commandments, is to be interpreted and understood on the principles of the New Testament: the obedience which it inculcates is not that partial, defective, and erroneous observance even of the moral law,-of the ten commandments,―to which self-righteousness would confine itself; it is, on the contrary, an obedience, commencing with a right belief in the Son of God, and carried on in all the fruits of righteousness by the grace and influence of the Holy Spirit. And we only speak the language of an apostle when we state, in reference to the importance of this duty, that for this purpose we are created anew in Christ Jesus. Christ gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar

* 1 John iii. 23.

people, zealous of good works:* not only are we trusting ourselves to wrong principles, if they do not conduce to this end, but we are unfaithful to our sacred profession, if we do not give to them in this respect their full operation. This then is the conclusion of the whole matter, fear God and keep His commandments. We proceed, II. To the wise man's assertion of the coм

PLETENESS OF THIS SUMMARY OF RELIGION.

This is the whole duty of man, or rather, this is the whole of man: the word duty being inserted by the translators.

(1.) It is doubtless correct to state, at least as implied by the words-This is the whole duty of man. For what is the obligation which it does not comprise? What is the fulfilling of the law? What is the end of the commandment? Charity or love love to God and love to man. And if we should examine in detail the two great commandments of the law, we should find that they virtually speak the same language with the inspired writer of the text. In this precept is comprised the conclusion of the whole matter; this is the whole of religion it is a lively principle of faith in the heart, working by love. And what a ground of

* Titus ii. 14.

G. G

thanksgiving is it that the rule is so simple! And how admirably does the divine command adapt itself to the wants and condition of every one among us! That we should all be instructed in the various matters of a speculative nature, which are connected with revelation, and which occupy so much of the time of Christians, and spoil so many of the kindly feelings which should exist among them, is as little likely as that we should universally agree in opinion on those abstruse subjects: but then there is no absolute necessity for this sort of knowledge; the duty of man is in the best sense entire without it: the poor man, who is a stranger to such matters, if only he hold those essential doctrines in which all devoutlyminded Christians concur; if he fear God and keep his commandments; if he have the Spirit of Christ in his heart, and follow the example of Christ in his life, has no need to trouble himself with questions of doubtful disputation; he may rest assured that it is not the extent and accuracy of his knowledge, but piety of heart and life, which is valuable in the sight of God, and by this alone is he to judge of his state. It is for Christ's sake that our sins are forgiven and we are accounted righteous before God; and the simple and teachable

a

heart will be accepted, where an acquaintance with all mysteries would fail to procure approbation.

(2.) But this is the whole of man in other senses also. It is, for instance, all the perfection of man. He can aim at nothing higher. The more closely his character is conformed to this rule, the greater is his resemblance to those blessed spirits who stand in the presence of God, and do His will in heaven. It arises from the debasement of our faculties that we are so little inclined to fear God and to obey Him. When we shall have attained that perfection of our nature, which in another world belongs to the spirits of the just, not a sentiment will be admitted into our minds inconsistent with that fear; not a wish will be formed incompatible with the most devout and entire obedience. In this holiness and purity of character we recognize the most consummate excellence to which man can attain; and thus sanctified and cleansed from all unrighteousness, we shall be perfect, even as our Father which is in heaven is perfect.*

(3.) This is the whole of man likewise as it respects his happiness. Solomon had sought

* Matt. v. 48.