SERMON

MATTHEW Xxii. 39.

VII.

And the fecond is like unto it, Thou shalt love thy neighbour as thyself.

BLESSED are the peace-makers, for they refemble God, and fhall be called his children: For ever blcffed be the Saviour of mankind, who not only was, while he dwelt upon this earth, the greateft peace-maker himself, but alfo publifhed a religion, which was to defcend to lateft ages, the defign of which is to expel enmity out of the world, and to make every man to confider his fellow-creature as his brother, and regard him with the fame affection with which he regards himself.

In the verfes preceding the text, a lawyer having inquired of our Saviour, What is the firft and great commandment? He informs him, that it is to love God fincerely, fervently

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and conftantly; and that next to this the duty most important, is to love our neighbour.-By our neighbour, according to the fenti-. ments of our divine Lawgiver, is not to be understood, thofe only who live in the fame corner, or country, who are governed by the fame laws, and subject to the fame polity, but all who are connected by the fame common tie of humanity. It is the command of this Lawgiver, that we abound in love to all men, that we offer up fupplications for them, and that we do good to every perfon, as far as we have opportunity, efpecially to thofe that are of the household of faith. Prejudices arifing from education, from oppofition of intereft, from differences in religion, in the difciples of Jefus, muft not reftrain that univerfal good-will, which it is the very fpirit of Chrift's religion to promote. By his laws the Jews and Samaritans, tho' trained up with a peculiar degree of mutual rancour, were to confider each other as neighbours and brethren. Thus every good Christian is what the philofopher calls himfelf, a citizen of the world. Engraven upon his heart in indelible characters, which you may read in the tenor of his life, are

piety and reverence to God, and love and friendship to the human race.

The law of univerfal benevolence prefcribed in the text, is, indeed, intended to comprehend those private, but not lefs powerful affections, which regard a country, kindred, friends, benefactors, children, and the poor, from whence arife the virtues of patriotisim, natural affection, gratitude, charity. Benevolence, then, may be confidered as a leading principle of human nature, upon which all these are grafted. It may be compared to a venerable parent, whofe numerous offspring bear a ftrong resemblance to him, and are at once vigorous, healthy, and graceful.

But, in order to give you a still more clear conception of the precept now before us, let us take notice of fome of the most striking features in the character of that man who obeys it. The benevolent man wishes well to all; and though his own power is confined, he recommends them to that power that is unlimited. At the happiness of his fellow-creatures he rejoices, and he is grieved for their mifery. He fhows the genuineness of these dispositions, by partaking in the joy

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of his acquaintance who happen to be fuccessful, and by mingling his tears with those of the children of calamity. This fellowfeeling is not all: he ufes his utmost efforts to promote the happiness of all within his fphere, and to prevent, or alleviate their forrow. Not to defraud, or over-reach, is but the least part of the praise which he deferves. In his commerce with men, those rules which others obferve by constraint, and from dread of the law, he observes from inclination, from a pure heart and a good confcience. This is the character of a truly benevolent man. The benevolent Chriftian attains a greater perfection in all these virtues by a steady imitation of that inexpreffibly benevolent Mediator, who went about continually doing good, encouraging innocent cheerfulness, wiping the tear from the eye of forrow, restoring health to the diseased, and by every method promoting the temporal and spiritual advantage of mankind.

Having thus explained the precept of loving our neighbour, I fhall endeavour, in the first place, to point out the reasonableness of it. 2dly, Make fome remarks upon the degree of this virtue, required by our Savi

our, Thou shalt love thy neighbour as thyself; and then endeavour to perfuade you to the practice of it. May this difcourfe proceed from a heart overflowing with benevolence, and prove a mean of impreffing you with, or establishing you in this important grace of the gospel!

In the first place: as briefly as poffible, I shall endeavour to point out the reasonablenefs of the duty, the love of our neighbour. To difcern the reasonableness of any duty there is no more needful, but a comparison of the nature of the Being on whom the duty is enjoined, with the duty itself; and if it be found agreeable and congruous to that nature, it may be pronounced fit and reafonable. Now, the most fuperficial view of human nature plainly discovers that benevolence is one of those principles of which it is compounded. It does not appear more evident that the eye is made for feeing, and the ear for hearing, than that the heart of man is fo conftituted, as to have an attachment to his fellow-creatures. If we faw a perfon take delight in hurting others, and involving them in mifery, without being prompted by any particular paffion, but folely for the plea

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