member, 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, oppressions, 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!

(2.) 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.

(3.) 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 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.

(4.) 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.

1. 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.

2. 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.

3. We here see, that the religion of the Scriptures is the true and only source of all the duties of life.

On the obedience of the first and great commandment is founded the obedience of the second: and on these two hang all the law and the prophets,' the precepts of Christ, and the instructions of the apostles. Religion commences with love to God, and terminates in love to man. Thus begun,

and thus ended, it involves every duty, and produces every action which is rewardable, praiseworthy, or useful. There is nothing which ought to be done, which it does not effectuate; there is nothing which ought not to be done, which it does not prevent. It makes intelligent creatures virtuous and excellent. It makes mankind good parents and children, good husbands and wives, good brothers and sisters, good neighbours and friends, good rulers and subjects; and renders families, neighbourhoods, and states, orderly, peaceful, harmonious, and happy. As it produces the punctual performance of all the duties, so it effectually secures all the rights, of mankind. For rights in us are nothing but just claims to the performance of duties by others. Thus the religion of the Scriptures is the true and only source of safety, peace, and prosperity to the world.

IN the preceding Discourse I considered, at some length, that love to our neighbour which is required in the second command of the moral law. I shall now attempt to show, that this disposition is more productive of happiness than any

other.

The speech of St. Paul, recorded in this chapter, I have long considered as the most perfect example of pathetic eloquence ever uttered by man. The occasion, the theme, the sentiments, the doctrines, the style, are all of the most exquisite kind, wholly suited to each other, and calculated to make the deepest impression on those who heard him. The elders of the church of Ephesus, to whom it was addressed, were ministers of the Gospel, converts to Christianity made by himself, his own spiritual children, who owed to him, under God, their deliverance from endless sin and misery, and their attainment of endless holiness and happiness. They were endeared to him, as he was to them, by the tenderest of all pos