temper. The law of " loving our neighbour as ourselves," is written in the heart of every regenerate person, and it is constantly referred to in the New Testament, as the believer's rule of conduct towards all men; our Lord has beautifully illustrated its extensive meaning in the parable, or narrative, of the Good Samaritan; and he exemplified it in his beneficent life, and by dying for us when we were strangers and enemies. Every man, of whatever nation, complexion, or religion he may be, is our neighbour, whom we are to love as ourselves, and to whom we are to act as we would he should act towards us; and this is the substance of the second table of the law, (Essay IV.) The principles of the gospel also, respecting the worth of immortal souls; the ruined state of the whole human species; the sovereignty and freeness of Divine grace; the infinite sufficiency of the redemption of Christ : the love of the Father in sending his Son to be the Saviour of the world; the love of the Son in dying for us; the love of the Spirit in quickening us when dead in sin; the possibility of the greatest persecutor being made partaker of the same grace; as well as the precepts of our Lord (who enforced the spiritual duties of the law on his disciples by evangelical motives), must influence every one who experiences their transforming energy, to love his neighbour unfeignedly, and to aspire after a more perfect conformity to the holy commandment, and the attractive example of his gracious Saviour. These principles tend to enlarge the heart in good-will to men; to soften it into compassion; to subdue envy, enmity, and resentment; and to kindle an ardent desire after the present and future happiness of the human species, however distinguished and separated, or whatever their character and conduct towards us may be. This general disposition to love our neighbours as ourselves, and to regulate that love according to the rules of God's word, comprehends all the various affections which belong to the several relations of life; for these, when rational and legitimate, are only modifications of benevolence, or emanations from it, in conformity to the providential will of God, and in obedience to his commandments. In like manner, the special love to our brethren or fellow-Christians, results from the same general principle; for believers are related to each other more nearly than to any other persons; they are children of the same Father, heirs of the same inheritance, yea, members of the same body, partakers of the same divine life, and temples of the same Spirit; they are fellow-soldiers in the same army, fellow-travellers in the same journey, and denizens of the same heavenly city. They possess, also, an excellency peculiar to themselves, even the image of God, and the beauty of holiness; they are the brethren and representatives of Christ, to whom we are required to show all kindness for his sake, and as if he were personally present with us; and on all accounts they are entitled, not only to our good-will and compassion, but to our cordial approbation, esteem, and most endeared affection, (Gal. vi. 10). Evangelical principles must influence those who experience their energy, to delight in them, and to choose them as companions, (Psal. xvi. 3; cxix. 63); and this is the sure evidence that we are passed from death unto life," (1 John iii. 14). For when we value and take pleasure in the society of those who bear the image of Christ, profess his gospel, and walk in his ways; when we find our hearts united to them in love, and enlarged in desires of promoting their welfare, not because they belong to our party, but because they belong to Christ; when our cordial affection is increased in proportion as they appear to us to bear his holy image, (even though they differ from us in some sentiments or forms), it then appears, that the truth dwells in us with transforming power, and that we really love the Lord himself. By nature we were disposed to dislike, shun, or neglect such persons, and even to despise and hate them: or if on other accounts we loved any of them, this affection might indeed make us tolerate their religious peculiarities, but it could not induce us to take pleasure in "their spiritual conversation and behaviour. This love of the brethren may easily be distinguished from an attachment to those of our own party, who please us by coincidence of judgment, and by flattering our good opinion of

ourselves, (which is only a specious modification of self-love): for when this is all, a man will prefer the least spiritual, even of his own sect, to those that are more so; and will choose to associate with mere carnal men, who agree with him in sentiment on disputed points, rather than with the most eminent believers, who are of another opinion; and he will likewise always be more ready to engage in controversy, than to hold the truth in peace and love. From these two branches of the Christian temper, many others will result; and indeed they cannot be proved genuine, except by their connection with the rest.

III. A disposition to be "harmless and blameless" is the genuine effect of evangelical principles well understood and truly believed. The real Christian will perceive that the world is full of misery; and that this misery in a great measure, springs from the crimes of men, not only as a punishment inAlicted by Divine justice, but also as a necessary effect of them. For men following the impulse of their appetites and passions, render themselves and others wretched, and seduce one another into such courses, as must end in future misery, except they be forsaken. His regard therefore to the happiness of others, and of himself, as well as his zeal for the glory of God, will influence him carefully to guard against every thing which tends to increase the sum total of human misery or vice; and his moderation respecting worldly things will place him out of the reach of many temptations to which others are exposed, or enable him to resist them. The true believer, therefore, will habitually aim to be just and honest in all his dealings; not grasping at gains which custom may have sanctioned, but which accord not with strict probity; not taking advantage of any man's ignorance or necessity, to circumvent or exact from him; not evading taxes, and leaving his neighbour to bear a disproportionate part of them; not insisting on his utmost due, when it would distress those that owe it; not keeping, by a continued fraud, that property which hath been unjustly obtained, when he hath it in his power to make restitution; not living extravagantly, or engaging in perilous schemes, and thus contracting needless debts, to the injury of his creditors and family; not taking his neighbour's work without wages, or oppressing the poor to increase his wealth or support his luxury; not concurring in any plan for getting money, by methods which enslave the persons, expose the lives, or endanger the souls of men; not using the too customary impositions of trade, which are everywhere condemned in Scripture, however pleaded for by men professing to believe it; and which substitute the rule of doing as others do to us, instead of doing as we would they should do to us. In short, the consistent believer will conscientiously render to God, to Cæsar, and to all the different members of the community, their dues; rather choosing to give up his own right, than to infringe on that of another: and though he will not in every instance come up to that exactness that he proposes; yet his attainments will habitually accord with his knowledge of the Divine word, and his experience of its transforming efficacy on his heart. The same principles will influence him to "put away lying, and to speak truth with his neighbour;" paying the strictest regard to veracity, sincerity, and fidelity in all his professions, conversation, narration of facts, and engagements. The Christian cannot consistently trifle with so sacred a matter as truth, for the sake of a jest, an humorous tale, or a compliment; much less to gratify anger, malice, or avarice, or in flattery, slander, or religious controversy. He will aim to avoid all prevarication and equivocal expressions, and whatever has a tendency to deceive; his “ yea will be yea, and his nay, nay :" he will study undisguised sincerity, and not, under professions of friendship, raise expectations which he hath no intention or prospect of answering: he will deem himself bound to punctuality and fidelity to all his engagements, even when they prove injurious to him; and he will certainly fulfil them, if it be required and practicable, provided he was not deceived in the grounds on which he made them, and no command of God be violated by it, (Ps. xv. 4.) The same disposition of leading a blameless and harmless life, will influence

him to those kinds and that degree of self-denial, which are requisite in order to avoid gratifying any inclination by disturbing the peace, corrupting the morals, or injuring the person of another; or which may in any way tempt, weaken, or stumble those around him. It will equally caution him to bridle his tongue, and to abstain from all bitter, provoking, backbiting, or corrupting discourse; and from all words, however witty and ingenious, which tend to pollute the imaginations, to inflame the passions, to asperse the reputations, or disturb the domestic harmony of any one. Nay, consistency requires the believer to avoid every expression that may give needless uneasiness to another; and to refrain from repeating disadvantageous reports, though known to be true, except when it is necessary to prevent others from being deceived or injured. In these, and many other particulars, the believer's principles will influence him to "avoid all appearance of evil," when it can be done with a clear conscience; to take care "not to have his good evil spoken of;" to "provide things honest in the sight of all;" and to give no needless offence to any man. Thus he will endeavour by well-doing to put to silence false accusers, and to compel even those that hate his religion to allow him to be a quiet good kind of a person. Alas!" in many things we offend all;" but the consistent Christian will excuse none of his failures; on the contrary, he will condemn himself more severely than others do, when he is conscious of having acted wrong. Let it be here also noted, that diligence in the proper business of a man's station, without meddling with such things as do not belong to it, is an essential part of a harmless conduct; and the consistent Christian will be very frugal and provident, and submit to many hardships, rather than burden others, or needlessly leave his family to be maintained by them: the example of Christ and his apostles, as well as the precepts of the New Testament, show, that every degree of sloth and bad management, by which men are reduced to a disgraceful poverty, and led to intercept what others have a prior claim to, is inconsistent with Christian principles, however zealous such men may be for the doctrines and ordinances of religion and surely evangelical motives should induce us to fill up our proper stations as diligently, as worldly motives do the most respectable part of ungodly men.

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IV. A disposition" to love mercy," and to be kind and liberal in doing good, is peculiarly the effect of Christian principles. The wealthy, remembering "the grace of our Lord Jesus Christ," &c. (2 Cor. viii. 9), are charged "to abound in this grace also," (1 Tim. vi. 17-19): (but many things on this topic will be discussed in an Essay on the improvement of our talents) yet even they "who labour, working with their hands, should give to them that need;" and the cup of cold water, or the widow's two mites, may express a willing mind as decidedly as the large beneficence of the wealthy. But active kindness does not consist merely in giving: a man may express much love by thwarting his own inclination or foregoing his ease, that he may serve others: that charity of which the apostle speaks so highly, (1 Cor. xiii), is especially distinguished by its unfeigned desire and aim to promote both the temporal and eternal good of others; and may be shown in a vast variety of unexpensive services, and in minute self-denials, accompanied with alacrity and kindness. The consistent Christian, in the lowest condition, will never want occasion of convincing his little circle, that he wishes to do them good, and is habitually ready to put himself to trouble and inconvenience for that purpose; while he will always be able to pray for numbers to whom he can render no other service. And though the household of faith be entitled to the preference in such works and labours of love; yet none, (not even our bitterest enemies, persecutors) are to be excluded from them. V. Christian principles will induce a man (whilst thus endeavouring to do good to all, and harm to none) to suffer long, to forbear, forgive, and pursue peace with all men. The patience and long-suffering of God, though provoked continually; his exuberant kindness, in plentifully supplying the wants, and protecting the persons of the wicked, (Matt. v. 43—48); and es

pecially his forbearance towards us when we were enemies to him, and the inexpressible grace by which we were made his friends; his mercy in beseeching sinners to be reconciled to him; his readiness to forgive the most numerous and aggravated rebellions, and to confer all blessings on every one who applies for them; his persevering love to believers, notwithstanding their subsequent ingratitude and misconduct; the example of Christ, "who when he was reviled, reviled not again," but prayed for his murderers with his dying breath, (Luke xxiii. 34 ; I Pet. ii. 20—24), the constant tenor of the New Testament precepts; and the rebukes given to the disciples when they were actuated by a different spirit, combine to show of what importance this disposition is, and undeniably prove that it is the certain effect of evangelical principles, well understood, and truly believed, (Luke vi. 27—36; ix. 51-56; Rom. xii. 14, 19-21; 1 Pet. iii. 9). If the professed Christian only loves those who are of his own sect or religion, what does he more than others? Or in what does the peculiar effect of his principles, and the grace given unto him, appear? Indeed, this disposition is essential to the very exercise of living faith; and our Lord has expressly declared, that except we forgive men their trespassess, our heavenly Father will not forgive us, (Matt. vi. 12, 14, 15); he hath taught us to ask forgiveness of God," as we forgive them that trespass against us;" so that the prayer of a revengeful man for pardon is in fact an imprecation of Divine vengeance on himself: he hath illustrated the subject by a most affecting parable, (Matt. xviii. 21-35:) and he requires us to forgive our brethren, not only till seven times, but till seventy times seven; yea, seven times a-day, if the offender need it, and ask for it, (Luke xvii. 3, 4). We are exhorted "to put on, as the elect of God, (holy and beloved), bowels of mercy, kindness, humbleness of mind, meekness, long-suffering; forbearing one another, and forgiving one another, if any man have a quarrel against any, even as Christ forgave us," (Eph. iv. 1, 2, 31, 32; v. 1, 2; Col. iii. 12, 13). Nor is this to be confined to our bre thren, but to be extended even to our most furious persecutors, notwithstanding all their curses and cruelties; for "even hereunto were we called." We are not indeed required to place any confidence in such men, or to confer special favours upon them, (for the Lord restricts his special favours to his chosen people): much less ought we to love the crimes and society, or to countenance the heresy, infidelity, idolatry, or superstition of those who hate the Lord: but we may express our decided abhorrence of their vices and errors, and oppose them with the utmost firmness, and yet relieve their urgent wants, assist them in perils and distresses, seek their best welfare, forgive their injuries, pour out our prayers for their conversion, answer their revilings and imprecations with mild language and good wishes, and persevere in endeavouring to "overcome evil with good." We may lose the thoughts of a man's ill usage of us, in considering the misery he is bringing on himself; and we may take a decided part against him from a sense of duty, whilst resentment has yielded to compassion in our hearts, and our secret prayers form an authentic evidence of our love to his soul. Thus the judge or prosecutor may pity, and express good-will to the criminal, whose condemnation is a debt owing to the public: thus a man may forgive, and show all proper lenity to the fraudulent debtor or assailant; whilst his duty to his own creditors and family compel him to seek legal redress for important injuries, or to ward off such as are threatened: and the zealous servant of Christ may write or preach against antichristian or infidel principles, in the most energetic manner (provided he do not violate the rules of truth and meekness); and yet may be ready to relieve the urgent wants and to pity the miseries of those who hold them: so that they who object to such conduct, certainly "know not what spirit they are of;" but suppose those censures to spring from warmer zeal, which are the effect of an haughty, bitter, violent, and vindictive disposition. Thus the apostle exhorted" the man who was endued with knowledge, to show out of a good conversation his works with meekness of wisdom;" and he added, "that if any had bit

ter envying and strife in their hearts, they ought not to glory, or to lie against the truth" (as if the doctrine of Christ were to be blamed for their misconduct): "this wisdom," says he, " descendeth not from above, but is earthly, sensual," (or natural,) and "devilish: for where envy and strife are, there is confusion and every evil work. But the wisdom that is from above,' (the gift of God in answer to the prayer of faith, and the genuine effect of Christian principles) "is first pure, then peaceable, gentle, easy to be entreated, full of mercy and good fruits, without partiality and without hypocrisy; and the fruit of righteousness is sown in peace, of them that make peace;" for "the wrath of man worketh not the righteousness of God,' James i. 5, 19, 20; iii. 5—18). In all cases where boasting, reviling, slander, contest for victory, rash judging, misrepresentation, and a disposition to expose an opponent to ridicule, contempt, or enmity, are admitted; where anathemas, or personal reflections foreign to the subject in hand are vented; or a desire of punishing men for their religious opinions, or of withholding from them the common offices of humanity, is intimated; there the spirit of Christianity ceases, and the same principles operate, which kindled all the fires of pagan or papal persecution: and whatever be the tenets or pretexts of persons who indulge such tempers towards their own enemies or those of their religion; they are (perhaps unawares) imitating_and sanctioning the very evils which excite their vehement indignation. It is in vain for men to say that they forgive and do good to their own enemies, and only object to kindness shown to the enemies of Christ; for how can the bitter persecutors of Christians be any other than the enemies of Christ? And did not all those professed Christians, who anathematized, imprisoned, enslaved, starved, burned, or massacred heretics as they called them, by millions, pretend that they were actuated by zeal for the honour of Christ, and against his enemies? In vain do men adduce a few passages from Scripture to sanction such a spirit and conduct: an inspired writer might properly denounce vengeance on the inveterate enemies of God, and utter prophecies respecting them but such exempt cases do not constitute our rule of conduct, for that must be regulated by the express precepts of Scripture and the example of Christ, as he was obedient to the law for us; nor may we follow even a prophet or apostle further than they followed the Lord.

Christian principles therefore will teach a man, as far as he is influenced by them, to recede from his right for the sake of peace and love, in all things that consist with other duties: and to "follow peace with all men," and "to pursue after it," even when it flies from him. He will especially endeavour to promote the peace of the church, and avoid whatever may disturb it; he would," if possible, live peaceably with all men," and will only deviate from this rule when compelled to it by his duty. He is also a peacemaker as far as he has any influence, both among his brethren and neighbours; he desires to be of one mind and judgment with all who appear to love the Lord; and if he must differ from them in sentiment, he would differ amicably and reluctantly; for he endeavours to "keep the unity of the Spirit in the bond of peace;" he aims to do "all things without murmurings and disputings," and nothing" through strife and vain-glory:" "knowing that the servant of the Lord must not strive, but be gentle towards all men ; in meekness instructing those that oppose themselves." He is aware, that God alone can "give men repentance to the acknowledging of the truth;" and that revilings and bitter sarcasms are none of the means which he hath instituted, and on which a blessing may be expected. His self-knowledge and experience forbid him to disdain or despair of others; and so long as he deems it right to address himself to them at all, he will do it with a hope and a prayer, that they may yet be saved by sovereign grace. The same principles influence the believer to cultivate an habitual forbearance, and a readiness to pass over and forgive the manifold little faults, mistakes, and petulances, which we must expect to meet with even in the best of men, whilst they continue in this imperfect state; for he knows that he needs such re