ciple, however diversified by circumstances and situation, every species of active virtue may be traced. Where it meets with suffering and distress, it shines forth in the exercise of compassion. Where it meets with poverty and want, it appears in works of charity and mercy. When it is called to judge of the actions of others, it decides with candour and impartiality. In cases of insult and injury, love becomes meekness, and leads to the for

giveness of wrongs. Where discord and divisions prevail, love cultivates a quiet and peaceable behaviour. When our friends are interested, it performs, with alacrity, the kind offices of friendship. When our country is in danger, it shines forth under the name of patriotism and publick spirit. To superiours, it shows respect; to equals, kindness and affection; to inferiours, gentleness and condescension.

In like manner, it is an effectual barrier against the commission of sin. If we sincerely love one another, we can be guilty of no manner of injustice, for love worketh no ill to his neighbour. In that breast where dwells brotherly love, envy can find no place, for charity envieth not. Love is an enemy to all

pride and vain-glory, for charity vaunteth not itself, is not puffed up, and doth not behave itself unseemly. It stops the mouth of the censorious, for love thinketh no evil and covereth all sins. It destroys every spark of covetousness, for love seeketh not her own. In short he that loveth another hath fulfilled the law. For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shall not covet, and if there be other commandment, it is briefly compreany

hended in this saying, namely, Thou shalt love thy neighbour as thyself.

Hitherto we have spoken only of the principle itself and the mode of its operation; let us now inquire into its object. I am to love my neighbour; but who is my neighbour? This question was formerly proposed to our Lord, by one who imagined that no body was his neighbour but one of the same faith and country with himself. Our Lord's reply, which is contained in one of the most beautiful and affecting histories recorded in any language, plainly shows the fallacy of this idea, gives energy to the voice of nature which vicious customs and prejudices had so long silenced, and teaches us that our love ought not to be

confined to our friends and fellow-citizens, from whom we may expect some return, but should embrace, within its ample range, the whole human race, however diversified by nation or colour, government or religion, party or sect. The odious distinctions of nations,

countries and religions are abolished by the universal religion of christianity. Jew and Gentile, Greek and Barbarian, Roman and Scythian, bond and free, are all one in Christ Jesus. According to the doctrines of his religion, all men are brethern and friends. Even our enemies are not the proper objects of our hatred; as men and as christians we ought to love them. For all who bear the name of Christ have the same common faith, are animated by the same spirit, supported by the same hope, heirs of the same promises, fellowcitizens of the same country, and travellers in the same journey which, they expect, will at last conduct them to the same blessed abodes where no discord enters. The liberal and comprehensive system of the gospel, thus plainly inculcates the doctrine of universal love to mankind.

The last question necessary to be solved on this subject, is, what degree of love ought we

to have for our neighbours? The sacred rule is, Thou shalt love thy neighbour as thy-self; which, I suppose, is of the same import with this other commandment, Whatsoever ye would that men should do unto you, do ye also unto them. Let us, in imagination, for a moment divest ourselves of our own persons, lay our self-love and prejudices aside, place ourselves in the situation, and assume the person and character of our neighbour, and whatever love we would in that case show to ourselves, such love ought we in all cases to have for one another.

II. I now proceed to recommend the cultivation of this divine principle. Here I purposely avoid speaking of the mutual wants and dependence of men, and of the changeable and uncertain nature of human affairs. Such arguments can have no weight but with the selfish and interested; and to me it appears highly improbable that, by strengthening your love for yourselves, I shall encourage the love of your neighbour. I wish, therefore, that you would love one another from more liberal and generous motives; because it is supported by such bright examples; because it is the law both of your nature, and of your

religion; because it contributes so much to the happiness of society, and to the perfection of the human character.

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To love one another is to resemble God, whose image it is our greatest excellence, and should be our highest ambition to attain. God is love; and he that dwelleth in love, dwelleth in God, and God in him. Such a man possesses within his breast a spark of that celestial flame which exists in the divine nature. thereby indicates that he is a child of God, and imitates his merciful Father in heaven. On the contrary, he who loveth not, knoweth not God, neither dwelleth the love of God in him ; for he that loveth not his brother whom he hath seen, how can he love God, whom he hath not seen? Darkness is not more opposite to light, nor deformity to beauty, than cruelty, malevolence and oppression to the character of the Supreme Being. And can we imitate a more perfect pattern than God, who is the source of all perfection? can any thing be more noble, or more worthy of our attention, than that which tends to assimilate us to him, who is the origin of every thing that is good, amiable and excellent in human nature? Be ye, therefore, followers of God, and walk in love.