adopted, which the usages of trade may be supposed to justify, but it deserves serious consideration, whether they can be shown to agree with the divine injunction which our text delivers.

Its perfect justice to all parties is a third feature of its excellence. It embraces the cause of the prosecutor and the prosecuted, the judge and the prisoner, the master and the servant. One is entitled to equity as well as the other; and if this law were constantly the rule of action, it would preserve our neighbour from injury, and ourselves from guilt. Every interest would be supported, and every evil discountenanced and put down. And, however men may violate the precept in act, every one must be conscious of its perfect rectitude. It is founded in the natural equality of mankind. The difference of men is great as to capacity, improvement, intellect, rank, and condition, but these are all adventitious, they do not abolish the common principle of nature. We have the same origin, the same Maker, the same vital functions, the same immortal spirit, the same mortal destiny, and, therefore, are all entitled to the same treatment and rights. Every man is to himself what I am to myself, and has the same relation to me as I have to him; and I am, therefore, obliged, by the rule of justice, to treat him as I expect and require him to treat me. As men we are on one footing, and, therefore, our duties and obligations are reciprocal. I now proceed to set before you,

III. A FEW CONSIDERATIONS TO ENFORCE OBEDIENCE TO IT.

First. Observe the argument exhibited by our Lord: "for this is the law and the prophets." With the audience to whom these words were addressed by the Saviour, this must have been a cogent persuasive. They professed to know and believe the prophets, and to derive all their

doctrines from their pages. It was, therefore, a likely method to bespeak their attention, and impress it on their minds, to refer them to a book which they considered divine. We must not, however, conclude that the performance of these moral duties embraces the whole of the law and the prophets; for in another place our Saviour teaches us, that they are but a part, and even a second part, of the divine law. "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 thyself. On these two commandments hang all the law and the prophets.' We must, therefore, limit the expression before us to the discharge of those duties which we owe our fellow-creatures; it is the sum of all the Bible teaches us on that particular point. In the same general manner the apostle expresses himself, in his address to the Romans: Love worketh no ill to his neighbour; therefore love is the fulfilling of the law:" which must be understood only of that branch of the moral law which respects the duties we owe to mankind without exception.

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Secondly. Observe the injunction of our Lord on this subject. The direction of the great Lawgiver in the text is sufficiently explicit. On this obvious ground-the ground of divine, and, therefore, infallible, authority, no circumstances whatever can justify its neglect or violation. Henceforth it does not assume the character of a discretional maxim, to be adopted or rejected at pleasure, as occasion may seem to require, and interest or passion dictate, but as a positive and universal statute, which it will be at our peril to set aside or transgress. We profess to be Christians-and what is Christianity? Is it a collection of

Matt. xxii. 37-40.

beautiful sentiments which may dazzle without edifying, and amuse without instructing us? Or is it a scheme of virtue, to be admired, complimented, and nothing more? No, my brethren, it is neither the one or the other. It is holiness, righteousness, and justice alive. A dishonest Christian is as palpable an absurdity as an adulterous one. The law of the New Testament teaches us, not only to live soberly and godly, but righteously also. Morality, or rectitude of dealing and behaviour, is not merely ornamental to religion, it is essential to its personal existence. You can be no more a good Christian without doing justly to your neighbour, than you can without loving your God. "He that hateth his brother walketh in darkness." If you count it of any importance to be true disciples of Christ, you must, therefore, do to others what you would have them do to you. No inward experience, no religious duties, no zeal in devotion, can make you the "followers of God as dear children," without this necessary deportment towards every individual of the human family.

Thirdly. Consider the powerful recommendation such a course would prove to the gospel of your Lord. In this respect there is much due from all who profess it to the world. Many things may not be absolutely sinful; they may, nevertheless, be altogether inexpedient, and, therefore, improper. The line of distinction between the church and the world should be ever visible; and all who name the name of Christ should "maintain good works for necessary purposes;" and this among the rest. Men will never breathe a thought, or fan a whisper about you, if you live in the total neglect of religion, provided you are civil, and free from enormous crimes; but the moment you begin to make it a matter of attention, every eye and tongue will be directed towards you. From this time the slightest deviation from the rule of duty will be

detected and exposed, and a thousand scandals thrown on the dear and sacred name of Jesus Christ. If men, who are zealous in attendance on the outward duties of the word, make no conscience of the laws of virtue and charity, but are as over-reaching, and as sordid as any of their profane neighbours, will they not be considered as assuming religion for the purpose of deceit and knavery? It is incredible what injury the cause of truth has received from this quarter. The misconduct of professors is with every unconverted man a common objection against the reality of evangelical and experimental religion. The objection, however, is perfectly untenable and ungenerous. That many who pretend to be pious are hypocrites, there can be no doubt: neither can it be denied, that many who have pretended to great honesty and uprightness in their dealings, have been deliberate villains,-but who objects to the truth and loveliness of honesty on that account? The fact is, that "the carnal mind is enmity against God," and it will ever be on the alert to discover some failing in others, to justify its total disregard of all appearance of sanctity. And when they are successful, as in too many cases they unhappily are, the whole body of believers is condemned as deceitful and unjust! How unworthy a conclusion! Nor do I know a more decided proof of an unchanged heart, than a love to expose, and publish, and magnify the imperfections of the professors of godliness. The man who has a spark of grace in his breast, and of the love of Christ in his soul, will throw the mantle of oblivion over the painful instances of evil which may be thrust forth to his notice. But seeing such is the temper of the world, however unbecoming it might be, let us learn lessons of holy wisdom from it, that we may “put to silence the ignorance of foolish men."

Finally. This golden rule is powerfully enforced upon us, by the benevolent and righteous example of Him who

gave it. It is a most honourable circumstance in the gospel of Christ, that its Divine Founder fully exemplified, when on earth, every precept He enjoined on his disciples. And what is the benignant conduct of Jehovah still? Are we required to forgive the injuries another may have inflicted upon our character or person?-He hath remitted us a debt of ten thousand talents, and is doing so every day. Doth He make it our duty to do good, and to communicate?-What have we to give that we did not first receive from Him! Should we "deal our bread to the hungry," "clothe the naked," and receive the stranger into our house?-Behold, we were "aliens from the commonwealth of Israel, and strangers from the covenant of promise;" but divine mercy hath received us into its arms, so that we are no more strangers and foreigners, but fellow-citizens with the saints, and of the household of God." Are we commanded "to visit the widow and the fatherless in their afflictions?"- How strong the claim which He hath upon us, who hath healed all our diseases, hath proclaimed liberty to us who were captives, and the opening of the prison doors to us who were bound! Are we exhorted to instruct the ignorant, and to have compassion on them that are out of the way?

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-What can be a greater inducement than his own mercy to ourselves, who enlightened us when we were sitting in darkness and the shadow of death! The Redeemer, who commands us to do to others as we would that they should do to us, is not like the Pharisees, "who bound heavy burdens on the shoulders of their disciples, which they themselves would not touch with one of their fingers." No: He addresses us, saying, "Ye call me Master, and Lord; and ye say well; for so I am. If I then, your Lord and Master, have washed your feet: ye also ought to wash one another's feet. For I have given you an example, that ye should do as I have done to you."