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“ God in him.” v. 20. “ If a man fay, I “ love God, and hateth his brother, he is a “ liar: for he that loveth not his brother, “ whom be hath seen, how can he love God, o whom he hath not seen ?”

Our Lord is particularly careful to warn his disciples, that they do not confine their attention to outward actions, but to confider the inward temper of their mind, with respect to every branch of social duty; and he censures the narrowness of the Pharisaical morality for its deficiency in this respect, upon several occasions, and especially in his sernion upon the mount. Matt. v. 21. “ Ye “ have heard that it was said by them of “ old time, Thou shalt not kill; and who“ soever shall kill, shall be in danger of the “judgment: But I say unto you, That “ whosoever is angry with his brother with“out a cause, shall be in danger of the “ judgment:" ver. 27. “ Ye have heard “ that it was said by them of old time, Thou shalt not commit adultery: But I “ say unto you, That whosoever looketh on " a woman to lust after her, hath com

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“ mitted adultery with her already in his “ heart."

Very proper attention was also given to the temper of mind, and inclination of the heart, in the Old Testament; an instance of which we have in the tenth commandment. Ex. xx. 17. “ Thou shalt not covet “ thy neighbour's house, thou shalt not “ covet thy neighbour's wife, nor his man- servant, nor his maid-fervant, nor his ox, “ nor his ass, nor any thing that is thy “ neighbour's.”

Far from confining our good-will and kind offices to our particular friends and fellow-christians, our Lord strongly recommends good-will and kindness to all persons, and even to enemies: Matt. v.43. &c. “ Ye have heard that it hath been said, “ Thou fhalt love thy neighbour and hate “ thine enemy; But I say unto you, Love “ your enemies, bless them that curse you, “ do good to them that hate you, and pray “ for them who despitefully use you and “persecute you; That ye may be the chil"dren of your Father who is in heaven : “ for he maketh his fun to rise on the evil “ and on the good, and sendeth rain on the “ just and on the unjust. For if ye love “ them that love you, what reward have ye? do not even the publicans the same ? ** Be ye therefore perfect, even as your Fa*ther who is in heaven is perfect.” The apostle Paul also enjoins us, Rom. xii. 17. &c. “ to recompense to no man evil for "evil, and not to be overcome of evil, but " to overcome evil with good.”

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The forgiveness of injuries, about which the heathen moralists had, as we have seen, great doubts, and which some of them absolutely denied to be a duty; but which is certainly a most amniable and valuable one, is strongly recommended by our Lord and his apostles. Luke xvii. 3. &c. “ If thy “ brother trespass against thee, rebuke him; " and if he repent, forgive him. And if "he trespass against thee seven times in a “ day, and seven times in a day turn again “ to thee, saying, I repent; thou shalt for"give him.” He also particularly inforces Vol. II. T

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this advice by the confideration of the divine mercy and clemency. Mat. vi. 14. “ If ye forgive men their trespasses, your “ heavenly Father will also forgive you: “ But if ye forgive not men their trespasses, “ neither will your Father forgive your “ trespasies.” Luke vi. 36. “ Be ye there“ fore merciful, as your Father also is mer“ ciful” To the same purpose the apoitle Paul. Eph. iv. 31. “ Let all bitterness, “ and wrath, and anger, and clamour, and “ evil-speaking be put away from you, “ with all malice: And be ye kind one “ to another, tender - hearted, forgiving “ one another, even as God in Christ “ hath forgiven you.” See also Col. iii. 12, 13.

As a most important branch of christian duty, and a proof of the most fincere brotherly love, we are frequently exhorted, in the scriptures, to consult one another's improvement in virtue and goodness : Rom. xiv. 19. “Let us therefore follow after the “ things which make for peace, and things “ wherewith one may edify another:" Heb. X. 24. “Let us consider one another to pro'? voke unto love, and to good works.”.

It being our Lord's chief object to inspire just dispositions of mind, and right principles of action, which shail supersede all nice distinctions about particular rules of conduct, by leading us to feel properly upon every occasion, he gives us this one rule, which, in fact, comprehends all the duties of social life: Matt. vii. i 2. “ Whatsoever “ye would that men should do to you, do ye even so to them: for this is the law “ and the prophets.” An important example to this rule he also gives us with respect to candour in judging of one another. Matt. vii. 1. “ Judge not, that ye be not “ judged. For with what judgment ye “ judge, ye shall be judged: and with what “ measure ye mete, it shall be measured to “ you again.”

It is not neceffary to recite the precepts of scripture which relate to the universally acknowledged duties of jufiice or equity, which are very full and explicit; but I shall

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