that law of brotherly love, which enjoins us "to do to another what we would, he should do unto us."

While a regard to the love of our neighbour will thus prompt the true Christian to maintain a conscience void of offence, in acting his part toward others; it will prevent him from any injurious treatment either in word or deed. He is well aware, that every one must depend for his reception in the world, on the irreproachable reputation which he maintains. Therefore he will not take up an evil report, nor circulate unfounded calumnies, against the good name of any man with whom he is acquainted. He will consider how malignant and envious mankind are, and how much disposed to traduce even the most worthy characters; and therefore he seldom believes, far less magnifies, all the faults ascribed to those who have become objects of censure. He will even extenuate what cannot be justified; and thus endeavour to entertain as far as possible, a good opinion of all mankind.-Neither will he, who has imbibed truly Christian principles, bear any malice or hatred in his heart, against those who may have injured or offended him. He considers, that whoever has been led to maltreat him, has done so either from malevolence of disposition, or from unfounded prejudice; and that if he has been actuated by the former motive, he is an object of pity, if by the latter, of forgiveness. Therefore," he will not return evil for evil to any man" but desire to live in habits of good agreement, with every one around him.

But he will not content himself with abstaining from the retaliation of injuries; he will do such good offices to others, as may be beneficial, or at least agreeable. If he can contribute by any means, to advance the prosperity of a neighbour, the good man will exert himself for this purpose. Sometimes, he may procure an advantageous opportunity of increasing the comfort of a family, who are in depressed circumstances; sometimes of recommending the meritorious to the notice of those who have it in their power to befriend them; and in all cases he can give seasonable counsel to the young, or the impru dent, which may produce in their lives the fruits of

righteousness. And when he who loves his fellowcreatures, cannot even minister to their welfare, at least he will congratulate them in their success; and sympathize with them in misfortune; he will rejoice with those that rejoice, and weep with them that weep. He will be particularly anxious, that their souls prosper, and are in health, by the cultivation and exercise of piety and virtue; will stimulate every one over whom he has any influence, to persevere in the ways of well-doing; and warn the profligate and irreligious, to turn from the error of their ways, to the wisdom and obedience of the just. In short, every person in any circumstance of life, who might be benefited by our good deeds, is an object of brotherly love, and to be regarded as our neighbour; and to every one of such description, the truly good man extends his benevolent regards. But, as there is a certain rule for directing our conduct towards our neighbours, it occurs to shew,

II. The extent of the duty here expressed, that we love them as ourselves.

This is a rule of conduct, which is easily understood, as it may be learned from attending to the dictates of our own hearts; and is no less equitable, since it makes the treatment which we bestow on ourselves, the measure of our behaviour to others. Every one knows what it is to love himself, and the manner in which his self-love operates, on every occasion and circumstance of life; and therefore he is taught by this rule, to transfer the feeling which he cherishes for his own happiness, to the case of others who may require his regard. Thus, we are all anxious to promote our own welfare, to secure our worldly interest, and desire success in our pursuits. If then we loved our neighbour as ourselves, we would be equally solicitous to assist him in the attainment of any desirable object, which might contribute to his happiness; and equally glad when he prospers in all his ways. Let us then examine ourselves, whether we bear the same good wishes for the welfare of our neighbour, as we do for our own.-In like manner, are we not grieved for any mis

fortunes which befal ourselves, and desirous that others would relieve us; or at least sympathize with us, under the pressure of calamity? If then any one with whom we are acquainted, has by accidental losses been reduced to embarrassments, brotherly love will inspire us with sorrow for his distressed condition; suggest a determination to alleviate it by such assistance as we can afford; and condole with him during his present distress.

Again, do we not rejoice, when ourselves and our families are in a healthful and flourishing condition? are we not gratified with the congratulations and attentions of our acquaintance?-we may be assured, that others will be no less pleased with the interest we take in their prosperity, and the friendly disposition which we shew for their welfare.-Or, if we or our kindred are seized with disease, which lays us on beds of languishing, and perhaps removes them from the present world; would we not expect that those who live in habits of intimacy with us, should visit and console us in time of trouble? If we deem such acts of kindness becoming in them, they are for the same reason required of us, when others are placed in similar circumstances-Would we regard it as a most unfortunate event, if we should be reduced to the necessity of applying for our daily bread, to the bounty of the public, or the generosity of individuals? and would we not consider those as hard hearted and unfeeling, who refused to grant us relief, when we had no other resource for procuring subsistence? And are not we equally inhospitable, if we refuse to contribute a small share of our abundance, for supplying the wants of the needy and the destitute?

If our spiritual as well as our temporal interests excite our concern, we shall be directed in our conduct to others as members of the religious community, by the equitable rule which the text prescribes. Do we deem ourselves at liberty, to form such opinions as our conscience dictates; and adopt such a mode of worshipping and serving God as our judgment approves? we shall surely not be prevented by bigotry, from allowing others to think and act in this matter, according to the persuasion

of their own minds.-If also, in the sphere of life which we occupy, we judge ourselves entitled to proper treatment from those with whom we are connected, and are displeased with unkindness or insult: our sense of right and wrong will teach us to abstain from all unjustifiable methods of oppression or grievance, whereby the comfort of a fellow-creature might be diminished, or his feelings injured. We shall be cautious of giving offence, and endeavour as much as lieth in us, " to live peaceably with all men."-Moreover, are we not tenacious of our rights, and jealous of their infringement? do we not exclaim loudly against any diminution of our privileges, and any unfair dealing which we meet with from others?-let us learn by such a criterion, that others will have equal reason to complain of us, if we either seek to ruin their credit, or "defraud them in any matter."-Again, if we entertain a good opinion of ourselves, notwithstanding many defects in our character, and errors in our conduct; and think ourselves injured, if others conceive a prejudice against us without good reason; justice requires, that we should not lose our esteem for others, though they may have been guilty of some degree of imprudence, or even fallen into a venial trespass, if they be sensible of their fault, and desirous to reform.-We are apt to complain of the censoriousness and defamation of others; and conceive ourselves aggrieved, when they circulate reports to our disadvantage, or speak of us reproachfully in our absence this aversion to backbiting, when practised against ourselves, should induce us to abstain from evil speaking, or vilifying the character of others, as they must be equally injured as we, by slanderous aspersions.

We are much offended, when those, with whom we converse, abuse us with passionate invectives, and embitter our social intercourse; our hearts are torn with anguish at the incivilities of our friends: if this be the case, we may conclude, that all bitterness and wrath proceeding from us, will have the same effect in disturbing the peace of our families or neighbours; and therefore we should avoid doing that to another, which we would not wish to be done to ourselves.-We readily excuse any

follies and indiscretions of which we have been guilty, although we may have sacrificed our honour, interest, or reputation, to the gratification of some capricious passion: if then we loved others as ourselves, we would bear with their untowardness, and forgive them the provocations which they have offered us," not rendering evil for evil, to any one, but contrary wise blessing."-Again, we are not disposed to publish our own faults, nor magnify our failings; but rather conceal our blemishes, and extenuate our crimes if then brotherly love inspired us, it would teach us to be tender of another's reputation; not to expose him as an object of ridicule, but rather extol all the good qualities which we know he possesses, than enter into detail of his bad ones. This is such treatment as we would wish from him, and therefore it is reasonable that we should make a similar return. In these and various other respects, then, we may love our neighbour as ourselves, by treating him with a degree of kindness, which we entertain for our own interest and advantage.

But it may be asked, are we enjoined to have the same regard to others in every respect, as we feel for ourselves? "this," it will be alleged, "is an hard saying, who can bear it?" It is not indeed possible to entertain an equal respect for the welfare of our neighbour, as for that of our own. We are entrusted in a peculiar manner with our own concerns, and therefore must necessarily feel greater interest in them, than in the good fortune or distresses of our fellow-creatures. Our families and dependants are entitled to the first share in our affections; and it is expected that we devote more of our time and attention to promote their temporal and spiritual comfort, than in ministering to the wants of our neighbours. We are not required to be beneficent to others, above what our circumstances will afford; nor ought any to be accused of covetousness and parsimony, who are not in a condition to spare any pittance however small, for relieving the exigencies of others.-But still, there are sufficient means left for displaying their brotherly love, in' that kindness and affability; that good will and friendship; that readiness to oblige, and carefulness not to offend,