doubtful, in our neighbour's conduct; and commiserate and relieve his distresses: exactly as we would that others should do to us in similar circumstances.

We are indeed more immediately entrusted by the Lord with the care of our own lives and souls ; and required to provide especially for our children and near relatives: and, in ordinary cases, we may not be able to shew active love beyond our own very contracted circle. But universal benevolence will dictate prayers for all men: and on particular occasions we are required to exercise self-denial, and in a measure suspend our kindness to those near to us, that we may avail ourselves of an opportunity to relieve and serve those who are more remote from us.

This love of our neighbour is enforced under the gospel by other motives, and admits of other modifications, than are expressly mentioned in the law. Our peculiar relation and obligations to Christ require us to love his people, as our brethren, in an especial manner. "A new commandment," says he, "I give unto you, that ye love one another, " as I have loved you." And St. John says, it is "the old commandment which was from the beginning," and yet a "new commandment:"2 that is, the old command enforced by new motives and a recent example, and for other ends than formerly. They, whom we judge to be true believers, are entitled to our most endeared affection, most cordial complacency, tender sympathy and selfdenying liberal assistance. "Forasmuch as ye

66

John xiii. 34,

35. xv.

12.

21 John ii. 7-11.

"did it to the least of these my brethren, ye did "it unto me." They should be our chosen companions, our bosom-friends, and dearer to us than any earthly relative; as our brethren in Christ, the objects of his special love, bearing his image, devoted to his service, and fellow heirs of heavenly felicity. We should labour, "to keep the unity "of the Spirit in the bond of peace;" to preserve harmony among "all that love the Lord Jesus "in sincerity," however divided by external distinctions; to cast the mantle of love over their infirmities, and to shew an habitual disposition to cultivate peace with them, and do them good. Hereby we know that we are passed from death "unto life, because we love the brethren :" for we are now especially attached to the very persons, whom we were naturally disposed to despise and dislike. Alas, that this peculiar mark of Christ's true disciples should be so little conspicuous in his visible church!

A conscientious regulation of all our relative affections, and a performance of the duties resulting from them, are next required of us: and, when these are attended to from evangelical principles, and according to the precepts of Christ, they are so far from interfering with our love to God and to our neighbour, that they constitute an important part of our obedience. Love to particular friends, and gratitude to benefactors should be so exercised as to coincide with our general duty: all excessive attachments, as generally understood and celebrated, are partial, exclusive, and idolatrous affections, the love of a man's own image in another person, self-love reflected, or the creature

substituted in the place of the Creator. Love of our country likewise, while it consists with love to mankind at large, is love to our neighbour according to the degree of proximity, and may be expressed in seeking the real good of our own nation by every fair and equitable endeavour. But Roman and Grecian patriotism is downright selfishness; a bigotry in benevolence, instead of philanthropy. It is good-will to a few, foolishly seeking their prejudicial aggrandizement, at the expense of the ruin or misery of all the world besides. It is therefore the honour of Christianity that it makes no mention of so proud, rapacious, and malignant a disposition.

Love to our neighbours as ourselves is also shewn by benevolence and compassion for men of no religion, of false religions, or even of the vilest characters. It forbids us to do them any injury, or to persecute them for their sentiments or practices; or any way to molest them, except as they become obnoxious to punishment for disturbing the peace of the community. We must not needlessly propagate reports to their disadvantage, even if true; much less may we slander and misrepresent them. We ought to watch opportunities of doing them good, and conciliating them by kind usage; not disdaining, or despairing of, them; but praying and hoping that they may be converted from the evil of their ways, and saved from destruction. And this consists very well with separating from their company, "not bidding them God speed, "lest we partake of their evil deeds ;" and all other protests, which we are commanded to enter against their principles and conduct.

We are even required to love our most virulent and Injurious enemies and persecutors; after the example of the Lord's love to us, when rebels against him. Not that we ought to love them more than our friends and brethren; as some have misinterpreted these precepts, that they might expose them to contempt. But we should still bear good-will to our foes, wish them well and pray for them, watch against all resentment, and not suffer ourselves to be overcome with evil, but still strive to overcome evil with good. We ought to keep our hearts diligently, that we may not rejoice either in their crimes, disgrace, or misery; to cultivate compassion for them, especially in respect of their souls to shew a forbearing, forgiving, and reconcileable disposition; to spare no pains, and grudge no expense or self-denial, in attempting to do them good; and to seize on every opportunity of relieving their temporal distresses, in order to make way for seeking their more important advantage. "If thine enemy hunger, feed him ; "if he thirst, give him drink: for in so doing "thou shalt heap coals of fire on his head." In these cases we should be ready to relieve the most wicked and ungrateful; but in ordinary circumstances our brethren and friends have a prior claim to our special kindness; even as our heavenly Father causes "his sun to shine and his rain to de"scend on the wicked and ungrateful," but reserves his peculiar blessings for his children.

The example of the Lord's love to us when ene mies, every part of the plan of redemption, the ministry of reconciliation, and the past and present kindness of our God to his believing servants

furnish motives and arguments for the constant practice of all those loving dispositions, and that peaceable and affectionate conduct, which are indispensably required of Christ's disciples, as the only sure evidences that they are true believers, and that "their sins are forgiven for his name's sake." Let us compare these things with the apostle's description of love, as stated in the context. "Love," says he, "suffereth long and is kind: "love envieth not: love vaunteth not itself; is "not puffed up; does not behave itself unseemly; "seeketh not her own; is not easily provoked; "thinketh no evil; rejoiceth not in iniquity, but "rejoiceth in the truth: beareth all things, be"lieveth all things, hopeth all things, endureth all things." St. Paul doubtless spake of love to men for the Lord's sake; love expressed both by doing and suffering: love to both their bodies and souls a patient, long-suffering, unostentatious, disinterested, prudent, modest, unsuspicious, condescending, self-denying, forgiving, and fervent affection to our neighbours and brethren; expressed in the persevering use of every means suited to do them good; and unwearied, by suffering or ill-usage, in seeking to accomplish this benevolent and compassionate object. Next to the example of Christ, the conduct of the apostle himself forms undoubtedly the best exposition of his language, that was ever yet given.

II. Then we proceed very briefly to shew, in what respects love is greater than faith and hope; and how this consists with the doctrine of salvation by grace, justification by faith alone.

Love is greater than faith and hope, because it