and fraud, and deceit. Men are not disposed to exercise fraud and treachery toward those they love; for thus to treat men is to treat them like enemies, but love destroys enmity. Thus the apostle makes use of the oneness that there ought to be among Christians, as an argument to induce them to truth between man and man. Ephesians iv. 25. Love will dispose to walk humbly amongst men, for a real and true love will incline us to high thoughts of others, and to think them better than ourselves. It will dispose men to honor one another, for all are naturally inclined to think highly of those they love, and to give them honor; so that by love are fulfilled those precepts, 1 Peter xi. 17, "Honor all men," and Phil. ii. 3, "Let nothing be done through strife or vain glory, but in lowliness of mind, let each esteem other better than themselves." Love will dispose to contentment in the sphere in which God hath placed us, without coveting any things that our neighbor possesses, or envying him on account of any good thing that he has. It will dispose men to meekness and gentleness in their carriage toward their neighbors, and not to treat them with passion, or violence, or

heat of spirit, but with moderation, and calmness, and kindness. It will check and restrain everything like a bitter spirit; for love has no bitterness in it, but is a gentle and sweet disposition and affection of the soul. It will prevent broils and quarrels, and will dispose men to peaceableness, and to forgive injurious treatment received from others; as it is said in Proverbs x. 12, "Hatred stirreth up strifes, but love covereth all sins."

Love will dispose men to all acts of mercy toward their neighbors when they are under any affliction or calamity, for we are naturally disposed to pity those that we love when they are afflicted. It will dispose men to give to the poor, to bear one another's burdens, and to weep with those that weep, as well as to rejoice with those that do rejoice. It will dispose men to the duties they owe to one another in their several places and relations. It will dispose a people to all the duties they owe to their rulers, and to give them all that honor and subjection which are their due. And it will dispose rulers to rule the people over whom they are set, justly, seriously and faithfully, seeking their good, and not any

by-ends of their own. It will dispose a people to all proper duty to their ministers, to hearken to their counsels and instructions, and to submit to them in the house of God, and to support and sympathize with and pray for them as those that watch for their souls; and it will dispose ministers faithfully and ceaselessly to seek the good of the souls of their people, watching for them as those that must give account. Love will dispose to suitable carriage between superiors and inferiors: it will dispose children to honor their parents, and servants to be obedient to their masters, not with eye service, but in singleness of heart; and it will dispose masters to exercise gentleness and goodness toward their servants.

Thus love would dispose to all duties both toward God, and toward man. And if it will thus dispose to all duties, then it follows, that it is the root, and spring, and, as it were, a comprehension of all virtues. It is a principle, which if it be implanted in the heart, is alone sufficient to produce all good practice; and every right disposition toward God and man is summed up in it, and comes from

it, as the fruit from the tree, or the stream from the fountain.

Second, Reason teaches that whatever performances or seeming virtues there are without love, are unsound and hypocritical. If there be no love in what men do, then there is no true respect to God or men in their conduct; and if so, then certainly there is no sincerity. Religion is nothing without proper respect to God. The very notion of religion among mankind, is, that it is the creature's exercise and expression of such respect toward the creator. But if there be no true respect or love, then all that is called religion is but a seeming show, and there is no real religion in it, but it is unreal and vain. Thus if a man's faith be of such a sort that there is no true respect to God in it, reason teaches that it must be in vain; for if there be no love to God in it, there can be no true respect to him. From this it appears that love is always contained in a true and living faith, and that it is its true and proper life and soul, without which, faith is as dead as the body is without its soul; and that it is that which especially distinguishes a living faith from every other but of this more particularly

hereafter. Without love to God, again, there can be no true honor to him. A man is never hearty in the honor he seems to render to another whom he does not love; so that all the seeming honor or worship that is ever paid without love, is but hypocritical. And so reason teaches that there is no sincerity in the obedience that is performed without love, for if there be no love, nothing that is done can be spontaneous and free, but all must be forced. So without love, there can be no hearty submission to the will of God, and there can be no real and cordial trust and confidence in him. He that does not love God will not trust him: he never will, with true acquiescence of soul, cast himself into the hands of God, or into the arms of his mercy.

And so whatever good carriage there may be in men toward their neighbors, yet reason teaches that it is all unacceptable and in vain if at the same time there be no real respect in the heart toward those neighbors; if the outward conduct is not prompted by inward love. And from these two things taken together, viz., that love is of such a nature that it will produce all virtues, and dispose to all