thou shalt not fteal, thou fhalt not bear falfe witness, thou fhalt not covet; and if there be any other commandment, it is briefly comprehended in this faying, namely, Thou fhalt love thy neigh bour as thyfelf. Love worketh no ill to his neighbour; therefore Jove is the fulfilling of the law," Rom. xiii. 9. It will do all the good in it's power. "Thou fhalt love thy neighbour, as thyself."

Whatever ye would that men fhould do unto you, do ye even fo unto them." Let every man allow that claim of right in another, which he should think himself entitled to make, in like cir cumftances; a precept this, which enables every man to be his own cafuift, and puts it out of his power to determine unjustly; a-precept which fhould be engraved on every heart, as it was, by the command of the emperor Severus, on his palace, and public buildings; the univerfal rule of life, the moral directory of the world! Reflect, what an appearance fociety would wear, if men acted upon this evangelical principle. In fuperiors it would be equity and moderation, courtesy and affability, benignity and con defcenfion in inferiors, fincerity and fidelity, refpect and dili gence. In princes, juftice, gentleness, and folicitude for the wel fare of their fubjects: in fubjects, loyalty, fubmiffion, obedience, quietnefs, peace, patience, and cheerfulness. In parents, tender. nefs, carefulness of their children's good education, comfortable fubfiftence, and eternal welfare: in children, duty, honour, gratitude. I all men, upon all occafions, a readiness to affift, to relieve, to comfort one another. Can we help exclaiming, with a celebrated author, "How admirable the religion, which while it feems only to have in view the felicity of the other life, conftitutes the happinefs of this!"-"How good and how pleasant would it be, for brethren to dwell together in unity," under the influence of this celeftial principle, diffufing felf through all the members of a community, from the highest to the lowest, grateful as, the precious ointment upon the head, that ran down upon the beard, even upon Aaron's beard, and went down to the fkirts of his garment;" cheering and refreshing as the dew of Her mon, or that which fell on the mountains of Sion."

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Man is alfo to live godly, suaus. The word conveys the idea of every thing that relates to the acknowledgment and worship of God; of devotion, piety, or of religion, properly fo called, as diftinguifhed from morality. Here it is, that we must look for the main fpring and principle of action; for motives to virtue, capable of controuling the appetites, regulating the paffions, and overcoming every obftacle objected by felf-love to the practice of juftice and charity among men. "Godliness, voia, is profitable unto all things, having promife of the life that now is, as well as of that which is to come:" and they, who affert religion to have been the invention of priests, or politicians, to keep the world in order, do thereby confefs that it is, at leaft, good for that purpose.

Of

Of human words and actions, highly pernicious to fociety, how many are there, not cognizable at an earthly tribunal! Yet our happiness or mifery, in our converfe with others, depends upon the regulation of thefe. Now, implant but a thorough sense of religion in the mind; teach a man always to confider himself as acting, fpeaking, nay even thinking, under the eye of that Being, who feeth in fecret, but will one day reward or punish openly; you ftop the ftreams at the place of breaking forth, and flaunch, at once, the fountain of corruption.

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Of crimes that are cognizable by courts of udicature, how few would fall under their fentence, were it not for the obligation, which religion lays upon thofe perfons, to fpeak the truth, by whofe evidence the facts in queftion must be proved and afcertained? There is a connection between religion and morality, like that between foul and body, not to be diffolved without the death of the latter. Speculative men may amufe themfelves and others with difquifitions on the beauty of virtue, and the relations of things, independently of the will of God, and the motives fuggefted by the Scriptures. Virtue, without doubt, is beautiful; and there are relations of things, with correfponding duties refulting therefrom. But will thefe confiderations charm to reft the eager appetites and turbulent paffions of human nature, in it's prefent condition ? As well might you think to bind an hungry tiger with a thread,

But obferve the firm basis, on which is for ever fixed the morality of the Gofpel. How clear in its principles, how powerful in its motives! We love God, because he firft loved us, and gave his Son to be the propitiation for our fins. If God fo loved us, we ought alfo to love one another. For he that loveth him who begat, loveth him alfo who is begotten of him." The head of the most unlearned cannot but comprehend the meaning of thefe few words; and the heart of the moft learned muft feel the force of them. Such is the ground of that charity, which performeth every duty of focial life, and fulfilleth the law. To inculcate and produce in us this heavenly difpofition, is the end of the Gospel, and of all its doctrines. It is deduced in Scripture even from thofe that may feem to be of the moft myfterious and fpeculative nature; the unity of the divine perfons; the divinity and the fatisfaction of Chrift; doctrines, which cannot, therefore, be denied, or degraded, without removing, or proportionably leffening the most endearing and affecting incitements to the Chriftian life Indeed, the happy temper, of which we are fpeaking, is the na tural and kindly effect of the great evangelical truths, when trea fured up in the mind, and made the fubjects of frequent medita tion.The ideas of a reconciled God; a Saviour and Interceffor on high; a gracious Spirit, informing our ignorance, purifying our hearts, relieving our neceffities, alleviating our cares, and Comforting our forrows; fuch ideas as thefe, enable us to bridle the appetites of the body, and to calm the emotions of the mind;

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to bear with patience and cheerfulness the calamities of life; they fweeten the temper, and harmonize the affections, refolving them all into one, diverfified according to the different fituation of its proper object; of which grief laments the abfence, and fear ap. prehends the lofs; defire pursues it: hope has it in view; anger rifes againft obftruction; and joy triumphs in poffeffion. Thus religion fixes the heart on its treafure, in faith without wavering, and refignation without referve: it draws the affections upwards towards heaven, as the fun does the exhalations of the earth, to return in fruitful fhowers, and blefs the world.

Such, then, is the friendly afpect which Christianity, as reprefented by the Apoftle, evidently bears to the true interefts of civil fociety. Yet a noble writer has objected it to the Gospel, that by confining a man's views to himself, and his fpiritual concerns, it caufeth him to flight the focial affections, as things appertaining to this world, and of little moment. The reverse, as we have seen, is the truth. A difcharge of all the focial duties in this world is, by the Gofpel, pointed out, as the way to promote true self-intereft, and to obtain falvation in the world to come. For the performance of thefe duties, the doctrines of Chriftianity fupply new motives; and the grace, which accompanies it, endues us with new powers. The fame noble author complains, that there is in the Gospel no mention made of private friendship. Surely, if it be among thofe things, that are lovely, and virtuous, and praise worthy," it is commanded, and will be rewarded. Evangelical principles extend it farther, and cement it better, than all others. The Saviour of the world ftyles his difciples, friends; and, among them, there was one, on account of his heavenly temper and difpofition, more peculiarly favoured and beloved than the reft. Chriflianity procures, for it's fincere profeffor, the friend Ship of God; and incites him, in imitation of his dear Lord and Mafter, to deferve a more glorious title, than ever adorned the im. perial diadem the friend of mankind.

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It is yet again made matter of complaint, by the aforefaid author, that public fpirit, or the love of our country, is paffed over in filence by the Gofpel. That paffion for the fuppofed glory of their country, which led the Romans to carry war into all the kingdoms around them, is not, indeed, inculcated by the Gospel. Had it been fo, Jefus, in conformity to his doctrine, must have put himself at the head of the Jewish armies; and it would foon have appeared, that the Son of man came not to fave men's lives, but to destroy them. If the love of our country fignifies a true and affectionate concern for the public good, whither can we go for an example of it in it's higheft exaltation, better than to the character of our Lord? He was born for his people; he laboured for them; he preached for them; he wept for them; he lived for them and, to crown all, he DIED for them. And blessed are thofe fervants, whom their Lord, when he cometh, fhall find to be, or to have been employed, like himself, in endeavouring to

promote

promote the temporal welfare of the community, no less than the eternal falvation of individuals, by turning their fellow-citizens from fin to righteoufnefs, and bringing them to the knowledge and obedience of the heavenly law. This is a fpecies of patriotifm difinterested and unfufpected: applauding angels view it with delight; and by the Lord of angels it will be had in honourable and everlasting remembrance.

The celebrated fceptic, Bayle, had afferted, that true Chriftians could not form a government of any duration. Why not ?" "replies Montefquieu-" Citizens of this profeffion being infinitely enlightened with refpect to the various duties of life, and having the warmest zeal to fulfil them, must be perfectly fenfible of the rights of natural defence. The more they believe themfelves indebted to religion, the more they would think due to their country. The principles of Chriftianity, deeply engraved on the heart, would be infinitely more powerful than the falfe honour of monarchies, than the humane virtues of republics, or the fervile fear of defpotic ftates. And the Chriftian religion, which ordains that men fhould love each other, would, without doubt, - have every nation bleft with the best civil, the best political laws; because these, next to this religion, are the greatest good that men can give and receive."

The last objection that shall be mentioned, as made against the Gofpel, relative to the prefent fubject is one, which is very frequently made; and, therefore, ought not to pafs entirely unnoticed. It is this; that Chriftianity feems often not only to have failed in it's defign of removing evils from fociety, but to have been, itself, the cause of introducing fome of the worst, as it has given birth to religious controverfies, factions, perfecutions, wars, maffacres, and the like.

The author of the Spirit of Latus has returned in few words, and in his ufual masterly manner, the proper anfwer to this objection-"To fay that religion is not a reftraining motive, because it does not always reftrain, is equally abfurd as to fay that the civil laws are not a reftraining motive. It is a falfe way of reasoning against religion, to collect, in a large work, a long detail of the evils it has produced, if we do not give, at the fame time, an enumeration of the advantages which have flowed from it. Were I to relate all the evils that have arifen in the world from civil laws, and civil government, I might tell you of frightful things. The question is not to know whether it would be better, that a certain man, or a certain people, had no religion, than to abufe what they have; but to know which is the leaft evil, that religion be fometimes abused, or that there be no fuch restraint, as religion, on mankind." Nothing can be more judicious and folid than this reply, as far as it goes. A confideration or two may be added.

The Gofpel has not always produced its proper effects: Through whofe fault has this happened? God gave religion, as he gave the earth, to man that in peace and comfort he might cultivate

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Inftead of fo doing, man lays
Can we blame God, or the

cultivate and reap the fruits of it. it waste, and drenches it in blood. earth, or religion? No; to man alone the blame is due; on man alone let it then, be laid...

The Gospel has not always produced its proper effects: - It was foreknown, it was foretold, that it would not. Nothing has fallen out new; nothing contrary to the expectation of it's divine Author, and his fervants. Chriftianity would have all men to be temperate, fober, pure, induftrious, meek, peaceable, juft, and loving, in which cafe, paradife would again fpring up amongst us, and earth would be a lively image of heaven. In one word, were it perfectly obeyed, it would eftablish the happiness that is attain able here below; and to it, imperfectly as it is practifed, is owing the quietness, fecurity, and good order, that a great part of the world how enjoys.

But, after all, the argument against religion, drawn from the bad conduct of its profeffors, though not conclufive, will always be prevalent; and though many good answers may be given to it, the best of all would be, to forfake our fins, and amend our ways. Our good actions would then fpeak for us, and wipe off this imputation caft upon our faith. It was a fingular honour and advantage to the cause of Chriftian ity, that its ancient writers, in their apologies for it, could addrefs themselves to the Romans in fuch words as thefe; "We are grown fo many in number, that if we were only to withdraw ourselves from your dominions, we should ruin you; you could not fubfift without us. Yet is our innocence as remarkable as our increase. Your jails fwarm with criminals of your own religion: but you fhall not find there one Chriftian, unlefs, he be there because he is a Chriftian, and purely on account of his faith. We are not, it will be faid, in these days, to expect a return of the golden age of religion. But this may be faid, and faid with truth, that we know not what may be done, till we have made the experiment; that it is in every man's power to take off his fhare of the objection; and if every man were to do so, the whole would be removed."

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Let us, then, awake and, from the rifing up of the fun, to the going down of the fame, call all the world to awake, with us, to righteoufnefs;-kings of the earth, and all people; princes, and all rulers of the world; bigh and low, rich and poor, one with another. It is righteoufn efs which exalteth a nation;" it is righteoufnefs which" eftabl ifheth a throne." Do we defire to live in felicity, and would we fain fee good days? Would the prince have the fubject loyal an d obedient? Would the master have his fervant honest and obfervant? Would the parent have his child dutiful and grateful? Would every man have his friend faithful and kind? his neighbor ur benevolent and charitable? Let all, without delay, become, in truth, difciples of the Holy JESUS, and take away his reproach ama ng men, by ftudying to adorn the doctrine of God our Saviour in all things."

Meditations