2. Let us now view the principle, as it regards our neighbour, and consider what are its marks and evidences here.

(1.) If you love your neighbour, you will endeavour to do unto others, as you would have them do unto you.

This is a short, but comprehensive, rule given us by Jesus Christ himself for our conduct towards our fellow-creatures in general. We are required on all occasions to do unto others what we might reasonably expect they should do unto us, under a change of circumstances. This precept the grace of God will lead us to endeavour universally to practise. But how can a man love his neighbour, unless he manifest the principle by this evidence? Now, allow me to ask, do you truly desire to fulfil this important social duty, of doing to others as you would they should do unto you? If so, you possess a good mark that God has written upon your heart the law of love. But if, on the other hand, you wilfully and willingly indulge yourselves in unkind, uncharitable, and sinful conduct towards your fellow-creatures, whatever may be your pretensions to religion, there is reason to fear that you are destitute of that "love which worketh no ill" to his neighbour, and which is the fulfilling of the law. But again :

(2.) If you love your neighbour, you will approve of the description of charity and love, as given us by the apostle in the chapter from whence this text is taken, and endeavour to cultivate it.

O! what delightful and affecting properties are

he must forgive. Jesus had before taught his disciples this lesson, and the apostle, it seems, had not forgotten it. But he appears to be in a state of uncertainty in regard to the extent of this duty. He imagines it to be some great thing to forgive seven times. Nor does he here mean seven times in a day- -a circumstance which our Lord elsewhere thus explains: :-"If thy brother trespass against thee seven times in a day, and seven times a day turn again to thee, saying, I repent; thou shalt forgive him." But Peter here seems to mean seven times altogether, without any reference to time. He sup

poses, that if one should offend him so many times as seven, he might then indulge resentment, and no longer forgive. "How often is it necessary that I should repeat my forgiveness? Must it bé till seven times?"

By these questions of Peter, we see something of the character and dispositions of the human heart. The forgiveness of injuries is so entirely opposite to the natural temper of the human mind, that nothing but the special grace of God can subdue the man's sinful inclinations to malice and resentment, and influence him to the cordial exercise of forgiveness. We learn likewise, from the circumstance of Peter's inquiry on this subject, as well as from other facts recorded in the Gospels, that the Apostles themselves were for a long time, not only weak in faith, but likewise defective in the practice of the duties and requirements of Christian morality. And, alas! how many are there now, who by profession are the disciples of

far as possible; "keepeth all things," as long as it can, and does not give up any case as utterly desperate; "endureth all things," acquiescing in the will of God, and trusting in his providential care under the most trying and afflictive dispensations. Such, my brethren, is love personified as it regards our neighbour. Does it speak to your hearts? Do you love Do you desire it may

the character here delineated? be yours? Or rather, let me ask, is it yours? Alas, how widely different is this character from that of multitudes who bear the christian name! How many are there, who can endure no provocations—can cover no faults of their brethren-can believe nothing to the advantage of those against whom they entertain prejudices! How many are there who envy others their mercies-who vaunt themselves, and are puffed up with pride and arrogance! How many who behave unseemly-who seek only their own goodwho believe the worst they hear of others, and suspect even more than they hear. Oh, how opposite is the principle which influences such characters from that which is so finely described in this chapter! If any of you indulge in those dispositions of mind, do not. deceive yourselves with the supposition that you of christian love. Once more: possess the grace (3.) If you are partakers of the principle of which we are speaking, you will have a peculiar regard and affection for the brethren-the people of God.

The apostle John makes the love of the brethren an evidence that we ourselves are the children of God; and that we truly possess that principle which never faileth. It was said of the believers in the

Is it not

to this question, another may be asked. said that "the magistrate beareth not the sword in vain, and that he is the minister of God, a revenger to execute wrath upon him that doeth evil?" We must be cautious of not explaining one portion of Scripture, so as to make it oppose or neutralize another. The punishment of evil-doers is by no means inconsistent with Christian forgiveness. Forgiveness is a branch of that charity "which beareth all things, hopeth all things, endureth all things." But one of the offices of charity is to correct and punish vice and crime, without respect to persons. There are positive duties enjoined in the Scripture, which require that offenders should be punished. A father is required to correct his children, when necessary; and this is viewed in the Word of God, as an evidence of his care and affection. Thus also governors of countries, towns, and families are under the obligation of correcting offenders, if they have any respect to God and their office, or love to those over whom they preside. And such punishments of evil-doers ought to be exercised in due time, lest by delay the offenders should fall headlong into deeper mischief; and thus not only increase their own guilt, but inflict greater injuries upon their fellow-creatures, and draw others by their evil example into similar crimes and offences. When God condescended to place his chosen people, the Jews, under a theocracy, and to act himself as their king, he appointed a variety of punishments for evildoers, and in several cases commanded that offenders

should be cut off by death. But could that God, who has proclaimed his own character as "merciful and gracious, abundant in goodness and truth, and ready to forgive," whose name is love-could this benevolent Being enjoin an act, that was in itself immoral, or inconsistent with equity and justice? Impossible! And yet some, with mistaken philanthropy, deny to human authority the right, in any instance, of enforcing the punishment of death, thereby pretending to be wiser and more merciful than God. The gospel is not opposed to the law; nor does the Scripture, which cannot be broken, contradict itself. The law given by God, under the theocracy, was not indeed of a vindictive character, nor did it authorise private revenge. The directions, therefore, which our blessed Lord gave to his disciples, in his Sermon on the Mount, with respect to bearing injuries, neither are nor can be opposed to the precepts given by God under the preceding dispensation. The sum of the instructions, taught by our Lord on this subject, is this:-"Suffer any injury for the sake of peace, when no duty requires the contrary, and commit your interests and concerns to the Lord's keeping."

But to return to our immediate subject. With regard to those who trespass against us, or do us injury, we are in all cases required to forgive, so as to pity them, to pray for them, to desire their welfare, and to be desirous of opportunities of doing them good. In this point of view, our forgiveness must extend to all offences, however numerous or aggra