II.

religion frequently occur in the facred SER M, writings; and are extremely useful. By the comprehenfive energy with which they exprefs the great lines of our duty, they both imprint them on our memory, and bring them home to our confcience with force. In the progrefs of this difcourse, I hope to make it appear, that the words of the text afford a most enlarged and inftructive view of religion in all its chief parts.

The Apostle pronounces charity to be the end or scope of the commandment, that is, of the law of God. At the fame time, in order to prevent mistakes on this most important fubject, he fubjoins to charity certain adjuncts, as neceffary to qualify it, and to render the Chriftian character complete. These are the pure heart, the good confcience, and faith unfeigned. In treating of these, I shall shew the nature of their connexion with charity, and the importance of their being always united with it.

The

SERM.

II.

The end of the commandment is charity. Charity is the fame with benevolence or love; and is the term uniformly employed, in the New Teftament, to denote all the good affections which we ought to bear towards one another. It confifts not in speculative ideas of general benevolence floating in the head, and leaving the heart, as fpeculations too often do, untouched and cold. Neither is it confined to that indolent good nature, which makes it rest satisfied with being free from inveterate malice, or ill-will to our fellow-creatures, without prompting us to be of service to any. True charity is an active principle. It is not properly a fingle virtue; but a difpofition refiding in the heart, as a fountain whence all the virtues of benignity, candour, forbearance, generofity, compaffion, and liberality, flow, as fo many native streams. From general good will to all, it extends its influence particularly to those with whom we stand in nearest connection, and who are directly within the fphere

of

II.

of our good offices. From the country S E R M. or community to which we belong, it defcends to the smaller affociations of neighbourhood, relations, and friends; and spreads itself over the whole circle of focial and domeftic life. I mean not that it imports a promifcuous undistinguishing affection, which gives every man an equal title to our love. Charity, if we should endeavour to carry it fo far, would be rendered an impracticable virtue, and would refolve itself into mere words, without affecting the heart. True charity attempts not to shut our eyes to the diftinction between good and bad men; nor to warm our hearts equally to those who befriend and those who injure us. It referves our efteem for good men, and our complacency for our friends. Towards our enemies it infpires forgiveness and humanity. It breathes univerfal candour, and liberality of fentiment. It forms gentleness of temper, and dictates affability of manIt prompts correfponding sympa

ners.

II.

SER M. thies with them who rejoice and them who weep. It teaches us to flight and despise no man. Charity is the comforter of the afflicted, the protector of the oppreffed, the reconciler of differences, the interceffor for offenders. It is faithfulness in the friend, public fpirit in the magiftrate, equity and patience in the judge, moderation in the fovereign, and loyalty in the fubject. In parents it is care and attention; in children it is re-verence and fubmiffion.

is the foul of focial life.

In a word, it

It is the fun that enlivens and cheers the abodes of men. It is like the dew of Hermon, fays the Pfalmift, and the dew that defcendeth on the mountains of Zion, where the Lord commanded the blefing, even life for ever

more*.

SUCH charity, fays the text, is the end of the commandment. This affertion of the Apostle

* Pfal. cxxxiii. 3.

II.

Apostle is undoubtedly confonant to all S ER M. that reafon can fuggeft on the subject of religion. For, on confidering the nature of the Supreme Being, reafon gives us much ground to believe, that the chief defign of all the commandments which he has given to men, is to promote their happiness. Independent and felf-fufficient, that Supreme Being has nothing to exact from us for his own interest or felicity. By our fervices he cannot be benefited, nor by our offences injured. When he created the world, it was benevolence that moved him to confer existence. When he made himself known to his creatures, benevolence in like manner moved him to give them laws for their conduct. Benevolence is the spring of legislation in the Deity, as much as it was the motive of creation. He iffued his commands on earth on purpose that by obedience to them, his creatures might be rendered happy among themselves in this life, and be prepared for greater happiness in another. Charity, efpecially when