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Maker. In this manner he will become effectually prepared for that glorious and happy world, in which all these evils will have passed away; and be succeeded by a new, divine, and eternal, train of enjoyments. In this manner the work of Righteousness in his mind will be peace, and the effect of Righteousness, quietness, and assurance for ever.




MARK kii. 31–And the second is like: namely this ; Thou shalt love thy neighbour as thyself. There is none other commandment greater than these

IN several preceding discourses, I have considered the great duties of Love, Reverence, and Humility, towards God, and Resigna. tion to his will ; and given a summary account of the other duties of Piety. I shall now proceed to an examination of the Second Command.

In this precept, we are required to love our Neighbour as ourselves. In canvassing the duty, here enjoined, I shall consider,

I. Its JNature; .#

II. Its Extent.

I. I shall make a few observations concerning the Nature of this


Étore proceed directly to this subject, it will be proper to remind my audience, that, in the discourse concerning Love, considered as an Attendant of Regeneration, I exhibited it at length as a disinterested disposition; and, in this particular view, exhibited its .Nature, so far as is necessary to this system. Nothing further will be needed under this head, except an explanation of the degree, in which we are required to love our neighbour, expressed in the words as thyself.

This phraseology has been very differently understood by dif. ferent persons. Some have supposed it to contain a direction, that we should love our neighbour with the same kind of Love, which is exercised towards ourselves. This F. cannot be its meaning. The love, which we only and naturally exercise towards ourselves, is selfish and sinful. Such a love, as this, may be, and often is, exercised towards our children, and other darling connexions; and wherever it exists, is, of course, sinful; and cannot, therefore, have been commanded by God. At the same time, it is physically impossible, that we should exercise it towards our §.a. at large; the real objects of the affection required in the text; as I shall have occasion to show under the second head. Others have insisted, that we are required to love them in the same manner, as ourselves. This cannot be the meaning. For we love ourselves inordinately; unreasonably; without candour, or equity; even when the kind of Love is really Evangelical. Others, still, have supposed, that the command obliges us to love our neighbour in exactly the same degree in which we ought to love ourselves. This interpretation, though nearer the truth than the others, is not, I apprehend, altogether agreeable to the genuine meaning of the text. . It has, if I mistake not, been heretofore shown satisfactorily, that we are, in our very nature, capable of understanding, realizing, and feeling, whatever pertains to ourselves more entirely, than the same things, when pertaining to others; that our own concerns are committed to us by God in a peculiar manner; that God has made it in a peculiar manner our duty to provide for our own; | for those of our own households; and that, thus, a regard to ourselves, and those who are ours, is our duty in a peculiar degree. To these things it may be justly added, that we are not bound to love all those, included under the word neighbour, in the same degree. Some of these persons are plainly of much greater importance to mankind, than others; are possessed of greater talents, of higher excellence, and of more usefulness. Whether we make their happiness, or their excellence, the object of our love; in other words, whether we regard them with Benevolence, or Complacency; we ought plainly to make a difference, and often a wide one, between them; because they obviously, and exceedingly, differ in their characters and circumstances. A great, excellent, and useful man, such as St. Paul was, certainly claims a higher degree of love from us, than a person totally inferior to him in these characteristics. Besides, if this rule of entire equality had been intended in the command, we ought certainly to have been enabled, in the natural sense, to perform this duty. §. it is perfectly evident, that no man, however well disposed, can exactly measure, on all occasions, the degree of love, exercised by him towards his neighbour, or towards himself; or determine, in many cases, whether he has, or has not, loved himself and his neighbour in the same degree. It is plain therefore, that, according to this scheme, we cannot, however well inclined, determine whether we do, or do not, perform our duty. But it is incredible, that God should make this conduct our duty; and yet leave us, in the natural sense, wholly unable to perform it. For these and various other reasons I am of opinion, that the precept in the text requires us to love our neighbour, generally, and indefinitely, as ourselves. The love, which we exercise towards him, is ever to be the same in kind, which we ought to exercise towards ourselves; regarding both ourselves and him as members of the intelligent kingdom; as interested, substantially, in the same manner, in the divine favour; as in the same manner capable of o moral excellence, and usefulness; of being instruments of glory to God, and of good. to our fellow-creatures; as being originally interested alike in the death of Christ, and, with the same general probability, heirs of eternal life. This explanation seems to be exactly accordant with the language of the text. As does not always denote exact equality. Frequently it indicates equality in a general, indefinite sense; and, not unfrequently, a strong resemblance, approximating towards an equality. There is no proof, that it intends an exact equality in the text. In many cases; for example in most cases of commutative justice, and in many of distributive justice; it is in our power to render to others, exactly, that which we render to ourselves. Here, I apprehend, exactness becomes the measure of our duty. The love, which I have here described, is evidently disinterested ; and would, in our own case, supply motives to our conduct so numerous, and so powerful, as to render selfish affections useless to us. Selfishness, therefore, is a principle of action totally unnecessary to intelligent beings, as o even for their own benefit. II. The Love, here required, extends to the whole Intelligent Creation. This position I shall illustrate by the following observations: 1st. That it extends to our Families, Friends, and Countrymen, will not be questioned. 2dly. That it extends to our Enemies, and by consequence to all JMankind, is decisively taught by our Saviour in a variety of Scriptural passages. Ye have heard, that it hath been said, Thou shalt love thy neighbour, and hate thine enemy. But I say unto you, Love your enemies ; bless them that curse you; do good to them that hate you; and pray for them who despitefully use you, and persecute you; That ye may be the children of your Father, who is in heaven: for he maketh his sun to rise on the evil, and on the good; and sendeth rain on the just, and on the unjust. Matt. v. 43, &c. And again; For if ye love them who love you, what thank have ye? for sinners also love those that love them. But I say unto you, #. ye your enemies; and do good, and lend; hoping for nothing again : und your reward shall be great; and ye shall be called the children of the Highest. Luke vi. 32, 35. The term, neighbour, in this precept, is explained by Christ, at the request of a Scribe, in the parable of the good Samaritan: Luke x. 25: and, with unrivalled force, and irresistible conviction, is shown to include the worst and bitterest enemies. Concerning this subject the Scriptures have left no room for debate. At the same time, it cannot but be satisfactory, and useful, to examine this subject, as it appears in its nature, and is connected with other kindred moral subjects. It is well known, that the Pharisees held the doctrine, that, while we were bound to love our neighbour, that is, our friends, it was lawful to hate our enemies. It is equally well known, that multitudes in every succeeding age have imbibed the same doctrine; and that in our own age, and land, enlightened as we are by the sunshine of the Gospel, there are not wanting multitudes, who adopt the same doctrine; and insist, not only that they may law

fully hate their enemies, but, also, revenge themselves on such, as have injured them, with violent and extreme retribution. On this subject I observe, . 1st. That the command, to love our enemies, is enforced by the Example of God. This is the very argument, used to enforce this precept by our Saviour. Love ye your enemies; and do good to them that hate you: and ye shall be called the children of the Highest: for he is kind to the evil and unthankful. Beye therefore merciful, as your Father, who is in heaven, is merciful. The example of God is possessed of infinite authority. We see in it the conduct, which infinite perfection dictates, and in which it delights; and learn the rules of action, by which it is pleased to govern itself. All that is thus dictated, and done, is supremely right and good. If we wish our own conduct to be right and good; we shall becomeso. of God, as dear children, in all his imitable conduct, and particularly in that, which is so strongly commended to our imitation. Christ also, who has presented to our view in his own life the conduct of God, in such a manner, as to be more thoroughly understood, and more easily copied by us, has in his prayer for his murderers, while suspended on the cross, enforced the precept in the text with unrivalled energy. Nothing could with greater power, or more commanding loveliness, require us to go and do likewise. To hate our enemies is directly opposed to the authority, and the glory, of these examples. The examples are divinely excellent and lovely: the conduct opposed to them is, of course, altogether vile and hateful. Accordingly, this conduct is exhibited to us for the purpose of commending the same precept, also, to our obedience, as the conduct of the worst of men. These love their friends, and hate their enemies; even publicans and sinners do this; and all who do this, and nothing more, bear a moral resemblance to Publicans and sinners. 2dly. If we are bound to love those only, who are friends to us, we are under no obligation to love God, any longer than while he is our friend. If we are not bound to love our enemies; whenever God becomes an enemy to us, we are not bound to love Him. Of course, those who are finally condemned, are freed from all obligation to love God, because he is their enemy. In refusing to love him, therefore, they are guilty of no sin; but are thus far perfectly innocent, and perfectly excellent; because they do that, which is perfectly right. Neither the happiness, nor the excellence, of God furnishes any reason, according to this scheme, why we should regard him either with benevolence or complacency. In the same manner, every person, in the present world, can, by committing the unpardonable sin, release #. from all obligation to love his Maker; because in this manner he renders God his enemy. Vol. III. 15

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