a principle of duty to God. No act, how charitable and benevolent soever it may appear, can be really praiseworthy, which is not an act of obedience; and every act, in order to be a proof of obedience, must be done through faith in Christ, and with a view to please our heavenly Father.

If we follow the impulse of our inclinations only, we may love our friends, and love them to such a degree, as to risk, not only our property, but even our lives, for their benefit and in their defence; but how, if urged solely by this motive, can we love those who have done us wrong? How can we * love our ene

* All must allow, that it is manifestly impossible for us to love our enemies, as we love our friends, or those who have done us wrong, as those who have done us none. It is necessary that this matter be rightly understood, as some, carrying the precept beyond its intent, are apt to be offended at it. The injunction, "Love your enemies," though it does not exact from us an affection that takes delight in its object, nor an obligation to make them partakers of our confidence and fellowship, comprehends an absence of all hostile feeling and intention towards them, a readiness to forgive their trespasses, án anxiety, by

mies? how can we love those who have no other connexion with us, than that of being of the same nature with ourselves?

Take

In order to possess that love enjoined in the Gospel, we must first love God, and then do good, and avoid doing harm, to our fellow-creatures, because we feel, that such conduct to them is an indispensable service of obedience to him. this, therefore, as a certain truth, that you are commanded to love your neighbour, but that you never will love him to any effect profitable to yourselves, nor to the extent required of you, unless you act to

mildness and conciliation, to convince them of their injustice, a resolution not to proceed to extremities against them till a superior duty renders forbearance criminal, a benevolent wish and forwardness to seize every opportunity to do them good, and the daily use of prayer for their conversion and welfare. I cannot press a man to my bosom, and give him my heart, whom I know to be my enemy; yet surely I can so far love him, as to intend him no ill, as to treat him with gentleness and lenity, as to pray for him, as to speak well of him as far as truth will permit, and as to rescue him from an evil, and render him a service, whenever it is in my power.

wards him upon the grand principle of duty to God.

As a general guide how to act towards him, we have this admirable rule in the Gospel: "All things," says our Saviour, "whatsoever ye would that men should do to you, do ye even so to them." Were we to follow this rule at all times, and on all occasions, we should not only never do our neighbour an injury, but should also exert ourselves to do him every service in our power. In this precept every branch of Christian Charity is compre hended. When we wish to know how to act towards any person, let us in imagination change places with him, and then ask ourselves how, under similar circumstances, we should like to be treated by him. This, by letting us, as it were, into the knowledge of his heart, and making us acquainted with his probable feelings and wishes, will induce us to judge less harshly of him, and to forbear doing that which we are now sensible would give him pain, and, perhaps, excite animosity

Matt. vii. 12.

own.

in his breast, and uncharitableness in our Much good may be done, and much evil prevented, by following this rule in our dealings and communications with each other. Indeed, were mankind to adopt it universally, injustice and dishonesty would be known only by name, and the passions of the human heart, subdued before they grew into strength, would cease to spread around the seed of enmity and contention. No more should we witness the sad, and often tragical, events of anger, malice, envy, and revenge; no more' hear the voice of slander, nor the sound of lying lips; no more see men quarrelling and disputing with one another, extorting from their neighbour that to which they have no right, injuring him in his honour, in his property, or in his reputation, and over-reaching him by all the various ways of treachery and fraud. Enmity would cease to inflame the passions, and the desire of retaliation to disturb the quiet of mankind. Peace, good-will, harmony, and confidence would shed their kindly influence around. In every home we should meet a brother; at

every corner turn upon a friend. Suspicions would vanish, and apprehensions die away. Honesty and justice would fix their seat in every heart; truth and candour flow from every tongue, and love and mercy kindle their gentle flame in every bosom. The milder virtues would grow into general practice, and all the endearing charities of life expand in every breast and in every home.

Having made these few general observations, I come to show you your duty, as it respects the particular relations in which you stand to your fellow-creatures. I shall discourse to you, first, on your Duty to your Parents.

In every part which you are called upon to fulfil, your primary object should be, to enquire into the Will of God respecting it; and your secondary, to perform it in the manner which that Will has enjoined. It is the command of God that you honour your parents. It follows, therefore, that if you do not honour them, you are guilty of disobedience to God; and you cannot but know, that the