they recollect that unfortunately, | they were out late the night preceding at an auction, or party, or show, and were deprived of rest. The Sabbath is a day of rest, therefore why not restore their languid frames by reclining an hour or two before afternoon service. Beds and sofas are soon put in requisi tion, and all with them is as "s till ORIGINAL POETRY. FOR THE HOPKINSIAN MAGAZINE. INVOCATION FOR ZION. See thy people, dearest Lord, Sad and dark is Zion's case, Let thy children hear thy voice, Pity her afflicted state, Love is cold, and sins abound, Raise thy people up again, Thy mighty power & grace make known, ORDINATIONS AND INSTALLATIONS. 1824. June 9th. Ordained, Rev. BENJAMIN WOODBURY, over the First Congregational Church and Society in Falmouth, Mass. Sermon by Rev. Dr. Woods, of Andover, from I. Cor. ix. 22. 1824. May 20th. Ordained. Rev. HoBATIO A. PARSONS, as Pastor of the Congregational Church in Manchester, Vt. 1824. May 26th. Ordained, Rev. BENJAMIN WILLET, as colleague Pastor with Rev. Dr. Porter, of the Congregational Church in Conway, N H. Sermon by Rev. Asa Cummings, of North-Yarmouth. Ordained as Pastor of the Congrega tional Church in Brownsville, Penob. Co. Maine, Rev. NATHAN W. SHELDON. Ser G. mon by Rev. Professor Smith, of Ban gor, from II. Cor. iii. 6. 1824. June 16th. Installed Pastor of the Congregational Church in Hamilton, Mass. Rev. JOSEPH B. FELT. Sermon by Rev. Mr. Gile, of Milton, from II. Cor. iv. 1. 1824. June 16th. Ordained at Gardiner, Mass. Rev. SUMNER LINCOLN. Sermon by Rev. Luther Willson, of Petersham, from I. Tim. vi. 20. 1824, June 23d. Installed as Pastor of the Congregational Church in Campton, N. H. Rev. JONATHAN HALE. Sermon by Rev. President Tyler, of Dartmouth College, from Acts xx. 28. TO CORRESPONDENTS. ERRATA. The article headed The Poor Indians, in our No. for May, was inserted by mistake. It should have appeared earlier, or not at all. In our last, page 122, first column, line 12th from bottom, for restriction, read retribution. S. C. is received, and will be inserted, as soon as there shall be room. -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: And the second is like unto it, Thou shalt love thy neighbour as thsyelf. On these two commandments hang all the law and the prophets. THIS was Christ's declaration to the Jewish lawyer, respecting the requirement of the Divine Law, as given by Moses and inculcated by the prophets. He cousidered all, that is required, either by the moral or ceremonial law, the whole duty of man, as summarily comprehended in loving God with all the heart, soul and mind, and his neighbour as himself. "On these two commandments hang all the law and the prophets." This is all that the Law ever required, all that the prophets ever demanded in the name of the Lord. And as Christ came not to destroy the Law or the prophets, but to fulfill them; we may justly conclude, that on the two great commandments, mentioned in the text, hangs, also, all that the Gospel requires. It is very important, that all, on whom the light of Divine revelation shines, should understand and see the ground and reason of these two commandments, which comprise the sum and substance of their whole duty, and without obe dience to which, no one can either comply with the Law or the Gospel. These two commandments of the Divine Law, though intimately connected, are yet, in some measure distinct from each other, and may, with propriety, be considered separately. For the sake, therefore, of clearness and method, I shall divide what I have to say on the passage before us, into two discourses; in the first of which, I shall attend to the first and great commandment in the Law, viz. Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. In order to illustrate and enforce this commandment, it seems necessary to enquire, I. What it is, to love the Lord our God with all the heart, soul and mind: II. Why men ought thus to love God: And III. How such love comprehends their whole duty to their Maker. I enquire, I. What it is, to love the Lord they recollect that unfortunately, I tion, and all with them is as they were out late the night pre- as the Sabbath." When the for the meeting arrives, th from their couches, their and a hearty dinner, prepa nod and dream through anot God's messages to a pe EZEK world. Col ORIGINAL POETRY. FOR THE HOPKINSIAN MAGAZINE. INVOCATION FOR ZION, See thy people, dearest Lord, Sad and dark is Zion's case, Let thy children hear thy voice, Pity her afflicted state, Love is cold, and sins about Raise thy people up again, ORDINATIONS AND INSTALLATION 1824. June 9th. Ordained, Rev. BENJAMIN WOODBURY, over the First Congregational Church and Society in Falmouth, Mass. Sermon by Rev. Dr. Woods, of Andover, from I. Cor. ix. 22. 1824. May 20th. Ordained. Rev. Ho- 1824. May 26th. Ordained, Rev. BEN- Ordained as Pastor of the Congrega mon by Rev. Professor St gor, from II. Cor. iii. 6. 1824. June 16th. Insta the Congregational Chur Mass. Rev. JOSEPH B. F by Rev. Mr. Gile, of Milto iv. 1. 1824. June 16th. Or iner, Mass. Rev. SUMNER mon by Rev. Luther Wi ham, from I. Tim. vi. 20. 1824, June 23d. Insta the Congregational Chu N. H. Rev. JONATHAN by Rev. President Tyle College, from Acts xx. TO CORRESPONDENTS. ERRATA. The article headed The Poor Indians, in our No. for! by mistake. It should have appeared earlier, or not at all. In our last, page 122, first column, line 12th from bottom, fi retribution. S. C. is receiyed, and will be inserted, as soon as there shall! -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: And the second is like unto it, Thou shalt love thy neighbour as thsyelf. On these two commandments hang all the law and the prophets. THIS was Christ's declaration | to the Jewish lawyer, respecting the requirement of the Divine Law, as given by Moses and inculcated by the prophets. He cousidered all, that is required, either by the moral or ceremonial law, the whole duty of man, as summarily comprehended in loving God with all the heart, soul and mind, and his neighbour as himself. "On these two commandments hang all the law and the prophets." This is all that the Law ever required, all that the prophets ever demanded in the name of the Lord. And as Christ came not to destroy the Law or the prophets, but to fulfill them; we may justly conclude, that on the two great commandments, mentioned in the text, hangs, also, all that the Gospel requires. It is very important, that all, on whom the light of Divine revelation shines, should understand and see the ground and reason of these two commandments, which comprise the sum and substance of their whole duty, and without obe dience to which, no one can either comply with the Law or the Gospel. These two commandments of the Divine Law, though intimately connected, are yet, in some measure distinct from each other, and may, with propriety, be considered separately. For the sake, therefore, of clearness and method, I shall divide what I have to say on the passage before us, into two discourses; in the first of which, I shall attend to the first and great commandment in the Law, viz. Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. In order to illustrate and en force this commandment, it seems necessary to enquire, I. What it is, to love the Lord our God with all the heart, soul and mind: II. Why men ought thus to love God: And III. How such love comprehends their whole duty to their Maker. I enquire, I. What it is, to love the Lord our God with all the heart, soul, and mind. fection. Though men, who receive life, and breath, and all things from God, ought to feel fervent gratitude to Him for his unnumbered benefits; yet to love Him merely on account of these, is not really to love Him, but themselves only. Strictly and pro any being besides himself, with any other than a disinterested affection. Really to love another, is to value his interest for what it is in itself, or to delight in his character, on account of its intrinsick excellence. God is infinitely good. He displays his goodness, not the more in his kindness towards us, than in his kindness towards others. His goodness, however displayed, is the object of the complacency, and his glory the object of the benevolent desire of all those, who love God as his first and great commandment requires. Before attempting a direct answer to this enquiry, it may be proper to observe, that some correct knowledge of the being, perfections and character of God, is necessarily implied in loving Him. Love, as well as every other vol-perly speaking, no one can love untary exercise, has an object, whose qualities are perceived by the understanding. It is impossible for rational beings to love an object, in whose existence they have no belief, and of whose properties they have no just conception. Men cannot love an unknown God. A belief of the Divine existence, and some correct views of the Divine perfections and character, are ever pre-supposed in loving God. In his sacred word, which He hath magnified above all his name, God has taught us what a being he is. He has there pourtrayed his perfections, described his works, and unfolded his designs. In his word, He has taught us, what, indeed, his works proclaim, that He is a Spirit, self-existent, eternal and independent, infinite in knowledge, wisdom and power. He has taught us, that He is immutably holy and good, just and righteous, merciful and gracious, faithful and true; and that all these moral perfections are comprehended in that love, or true benevolence, which He requires of men in his Law. In his word, God has taught us the peculiar mode of his existence, in three distinct persons, the universality of his providence or agency, and his ultimate end, in all his works, which is, to glorify Himself, and produce the greatest possible good in his moral kingdom. Having premised this, I may ob 2. To love God with all the heart, soul, and mind, is to love Him supremely. The first commandment does not require us to love God only. It is implied in the second, which is like unto it, that we ought to love both our neighbours and ourselves. But, God, and him only, ought we to love supremely. To love God supremely, is to love Him more than ourselves, more than our fellowcreatures, more than any created object, yea, more than all created objects. It is to regard the Divine Being, more than all other beings, and to value his felicity and glory above every other interest. It is to take more delight in the moral excellency of the Holy One, than in any other moral object. That such supreme love to God is implied in loving Him with all the heart, soul, and mind, must be obvious. Surely, he does not love God with all his heart, who gives the first place in his affections to some created object. I must add |