butchery, and plant truth with the sword. Every national contest would become a war of extermination. Every land would be changed, by a professed spirit of righteousness, into a mere field of slaughter; and every age, by the mere dictates of conscience, converted into a period of unmingled and immeasurable wo. ...The contrary principle, in good men, wherever they are found, is an extensive source of the peace and comfort, actually enjoyed in this unhappy world: and its influence on the consciences even of wicked men is such, as to effectuate no small quiet and comfort for themselves and others; and to prevent much of the evil, naturally flowing from this pernicious doctrine.

But the one half of the story is not yet told. Had God adopted this doctrine as the rule of his own conduct, what would, long since, have become of mankind? Sinners never love God; but always hate him; and of consequence rebel against his government, violate his law, and oppose his designs. In other words, they are uniformly, and unceasingly, his enemies. Had God, then, been governed by this principle; had he hated his enemies, nay, had he exercised no love, tenderness, or compassion, for them; he must immediately have exerted his infinite power, to render them only, and eternally, miserable. In this case, no scheme of Redemption would ever have been formed for our miserable race by the Infinite Mind. The compassionate and glorious Redeemer, instead of becoming incarnate, instead of living and dying for sinners, would have clad himself only with vengeance as a cloak; and arrayed himself with anger as a robe and a diadem. Instead of ascending the cross, and entering the tomb, he would merely have trodden the wine-press alone, and trampled the people in his fury. Their blood would have been sprinkled on his garments, and stained all his raiment. The day of vengeance, only, would have been in his heart; and the year of his redeemed would have

never come.

No sun would now rise upon the unjust: no rain descend upon the evil and unthankful. The Word of life would never have been revealed to mankind. The Sabbath, with its serene, peaceful, and cheering beams, would never have dawned upon this melancholy world; nor the Sanctuary unfolded its doors, that sinners might enter in, and be saved. The voice of Mercy would never have been heard within its hallowed walls. God would never, with infinite tenderness, have called rebels and apostates to faith, repentance, and holiness, in the Lord Jesus Christ; nor proffered pardon, and peace, to the returning penitent.

Heaven would never have opened the gates of life and glory to this ruined world. The general assembly of the first-born would never have been gathered; nor would that divine kingdom, which shall for ever increase in its peace and prosperity, its virtue and glory, ever have begun.

The fairest attribute, the peculiar excellence, of the Godhead, the divine Mercy, would neither have been unfolded, nor existed. Angels would never have sung, Glory to God in the highest; peace on earth; and good-will towards men. On the contrary, sin without bounds, and misery without end, would have reigned with an uninterrupted and eternal dominion over all the millions of the race of Adam.

From these considerations it is unanswerably evident, that all Mankind are included under the word neighbour.

3dly. This term, of course, extends to all other Intelligent beings, so far as they are capable of being objects of love; or, in other words, so far as they are capable of being happy.

To desire the happiness of beings who cannot be happy, is to exercise our affections in vain. To desire the happiness of those, whom God has doomed for their sins to everlasting suffering, is to oppose his known, declared will. But even in these extreme cases, it is, I apprehend, our duty to feel a general spirit of benevolence towards the miserable sufferers. God has informed us, that he has no pleasure in the death of the wicked. It is undoubtedly right, and proper, for us to experience the same disposition. This doctrine may be illustrated in the following manner. Were we to receive tidings from God, that these unhappy beings would, at some future period, be restored to holiness and happiness; every being, under the influence of this love, would rejoice with inexpressible joy; and would find, that, instead of indulging enmity towards them, he had ever been ready to exercise a benevolent concern for their welfare.

That virtuous beings, throughout the universe, are proper objects of this love, will hardly be disputed. Of these beings, angels only are known to us; and their character, as unfolded in the Scriptures, is a complete proof of this position. To mankind they are related, merely, as intelligent creatures of the same God. Yet they cheerfully become ministering spirits for the benefit of men ; inhabitants of a distant world; of the humblest intelligent character; enemies to their Creator; and enemies to themselves. Such an example decides this point without a comment.

4thly. The Love, required in this precept, extends, in its Operations, to all the good offices, which we are capable of rendering to

others.

The benevolence, enjoined by God, is, as was formerly observed, an active principle, prompting those, whom it controls, to exert themselves in all the modes of beneficence which are in their power, and are required by the circumstances of their fellow-men. Infinitely different from the cold philanthropy of modern philosophers, which spends itself in thoughts and words, in sighs and tears, its whole tendency is to employ itself in the solid and useful acts of kindness, by which the real good of others is efficaciously promoted. This philanthropy overlooks the objects which are around it,

and within its reach; and exhausts itself in pitying sufferers in foreign lands, and distant ages: sufferers, so distant, as to be incapable of receiving relief from any supposable beneficence, which it might exercise. These are, indeed, most convenient objects of such a philanthropy. For, as it is impossible to do them good by any acts of kindness, which are in our power, we naturally feel ourselves released from the obligation to attempt any such acts; and thus enjoy, with no small self-complacency, the satisfaction of believing, that, although we do no good, we are still very benevolent; and are contented with thinking over the good, which we would do, were the objects of our benevolent wishes within our reach. It is remarkable, that all kindness of this nature is ardent and vivid upon paper, and flourishes thriftly in conversation; but, whenever it is summoned to action by the sight of those, whom it ought to befriend, it languishes, sickens, and dies. Its seat is only in the imagination; and unfortunately it has no connexion either with the purse, the hand, or the heart. In the same manner, professed hospitality is often struck dumb by the arrival of a guest; and boasted patriotism, at the appearance of a proposed subscription for some beneficial public purpose.

Such is not the love of the Gospel. The happiness of others is its original, commanding object; and the promotion of that happiness its employment, and delight. The objects for whom, and the manner in which, it is to be employed, are felt to be of no consequence, if good can really be done. The kind of good is also a matter of indifference; provided it be real, and as extensive, as the nature of the case will admit.

It will be useful to illustrate this subject in a number of particulars, sufficient to exhibit its tendency and extent, in the variety of its operations.

First. The Love, required in this precept, will prevent us from voluntarily injuring others.

Love worketh no ill to his neighbour; therefore love is the fulfilling of the law. The stress, here laid upon this characteristic of love, is remarkable. For St. Paul declares, that for this reason it is the fulfilling of the Law. We are not, indeed, to understand, that this is the only reason; but that it is one very important reason. At the same time we are to remember, that voluntary beings who do no ill, always, and of course, do good.

From this characteristic of Evangelical love we learn, that those who are controlled by it, cannot be the authors of falsehood, fraud, slander, sophistry, seduction, pollution, quarrels, oppression, plunder, or war. All these, in whatever degree they exist, are real, and usually are great injuries to others. These, therefore, are in no sense fruits of love. They may, and do indeed, exist in greater or less degrees, in the minds, and lives, of those, who are the subjects of it; but it is because their love is partial and imperfect. Were this spirit to become the universal, and the only, character

of mankind; what a mighty mass of human calamities would vanish from the world!

Secondly. Among the positive acts of beneficence, dictated by the love of the Gospel, the contribution of our property forms an interesting part. To feed the hungry, to clothe the naked, and to perform other acts, generally of the same nature, have by mankind at large been esteemed such eminent and important specimens of this spirit, as to have appropriated to themselves the very name of Charity; that is, of Love; to the exclusion of other efforts, not less truly benevolent. They are, at the same time, accompanied, more obviously than most other communications of beneficence, by the appearance of self-denial, and of doing good without reference to a reward.

But although acts of this kind are peculiarly amiable, and peculiarly respected, they are, still, no more really dictated by Evangelical love, than the contribution of our property to the purposes of hospitality, to the support of schools and colleges, the erection of churches, the maintenance of ministers, and the support of government. All these are important means of human happiness; and he, who does not cheerfully contribute to them, is either ignorant of their nature, and his own duty, or is destitute of Evangelical benevolence.

Thirdly. Love to our neighbour dictates, also, every other office of kindness which may promote his present welfare.

Under this extensive head are comprehended our Instruction of others; our Advice; our Countenance; our reproof; our Sympathy with them in their joys and sorrows; those which are called our Civilities; our obligingness of deportment; our Defence of their good name; our Professional assistance; our peculiar efforts for their relief and comfort, on occasions which peculiarly demand them; and, especially, those kind offices, which are always needed by the sick and the afflicted. The tendency of love, like that of the needle to the pole, is steadily directed to the promotion of happiness, and of course to the relief of distress. The cases in which this object can be obtained, and the modes in which it can be accomplished, are of no consequence in the eye of Love. It only asks the questions, how, when, and where good can be done? When these are satisfactorily answered, it is ever ready to act with vigour and efficacy, to the production of any good; except that it is regularly disposed to devote its labours, especially, to that which is especially necessary. As its sole tendency is to promote happiness; it is evident, that it cannot but be ready to act for this end, in whatever manner may be in its power. He, therefore, who is willing to do good in some cases, and not in others, will find little reason to believe, that he possesses the benevolence of the Gospel.

Fourthly. Love to our neighbour is especially directed to the good of his soul.

As the soul is of more worth than the body; as the interests of eternity are more important than those of time; so the immortal concerns of man demand, proportionally, the good-will, and the kind offices, of his fellow-men. In discharging the duties, created by this great object of benevolence, we are required to instruct, counsel, reprove, rebuke, restrain, encourage, comfort, support, and invigorate them, so far as it shall be in our power. We are also bound to forgive cheerfully their unkindness to us; to bear with their frowardness; to endure patiently their slowness of apprehension, or reformation; and to repeat our efforts for their good; as we have opportunity, unto the end. For this purpose we are bound to hope concerning them, so long as hope can be exercised; that neither we, nor they, may be discouraged; and to pray for them without ceasing. All these offices of kindness are the immediate dictates of Evangelical Love. He, therefore, who does not perform them in some good measure at least, can lay no claim to the benevolence of the Gospel.

REMARKS.

1st. From these observations it is evident, that the Second great Command of the Moral Law is, as it is expressed in the text, like the First.

It is not only prescribed by the same authority, and possessed of the same obligation, unalterable and eternal; but it enjoins exactly the exercise of the same disposition. The Love, required in this command, is exactly the same which is required in the first: a single character, operating now towards God, and now towards our fellow-creatures. Equally does it resemble the first in its importance. That regulates all our conduct towards God; this towards other Intelligent beings. Each is of infinite importance; each is absolutely indispensable. If either did not exist, or were not obeyed; a total and dreadful chasm would be found in the virtue and happiness of the universe. United, they perfectly provide for both. The duty, prescribed in the first, is undoubtedly first in order: but that, prescribed by the last, is no less indispensable to the glory of God, and the good of the Intelligent

creation.

2dly. Piety and Morality are here shown to be inseparable.

It has, I trust, been satisfactorily evinced, that the love, required in the divine law, is a single disposition; indivisible in its nature; diversified, and distinguishable, only as exercised toward different objects. When exercised towards God, it is called Piety; when exercised towards mankind, it is customarily styled Morality. Wherever both objects are known, both are loved of course by every one, in whom this disposition exists. He, therefore, who loves not God, loves not man; and he who does not love man, does not love God.