VARIOUS SUBJECTS,

DOCTRINAL, EXPERIMENTAL and PRACTICAL.

VOL. II.

HARTFORD. Printed By John Babcock.

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On the duty of loving our neighbor as ourselves.

MATTHEW, XXII. 39.

UR blessed Saviour was induced to give this precept, by one coming and asking him, "which is the great commandment of the law " To which he gave the following instructive answer. "Thou shalt love the Lord thy GOD with all thy heart, with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, thou shalt love thy neighbor as thyself. On these two commandments hang all the law and the prophets."—In this latter verse he meant that the love to GOD and men here commanded is the sum of religion—the whole of the duty we owe to our Maker, and his creatures; whether they be the inhabitants of this world, or creatures in other worlds. Also, that it is a complete rule

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of happiness for ourselves, and through our obedience will bring us to glory.

"THE whole of the law and the prophets." —The whole sum of virtue and holiness as it is enjoined in the moral law, that was given by Moses; also the whole of that evangelical temper, of which the prophets spake in their descriptions of the Redeemer’s kingdom.

No mere man hath fulfilled this law in his temper and practice. All have fallen short, and are therefore guilty, and need a Redeemer.. The work of the sanctifying influence of the Spirit of GOD, in calling his people to himself, is to beget in them the exercise of love to GOD and men; and after the exercise is begun to further it in strength, and bring it to a degree of maturity, by which the whole man will be eternally filled and governed.

IT is generally allowed, even by those who are remote from Christian holiness, that supreme love to GOD, and our neighbor as ourselves, are the common duty of mankind; but when they come to a practical application of the law, they fail both in their ideas of its spirituality, and in the exercise to others. We should think from the general confession, which is made, of the rectitude of the law, that it was obeyed; but when we come to see the practice of men, if we were to determine from this alone, we should suppose they had not even a knowledge of the commandment. The commandment in words, is allowed to be good; but it is dispensed with in practice, and there are no evident signs that it reigns in the heart. And if we charge such practice as a sin, then all the powers of the mind are exerted to exculpate—to extenuate—to lower down the meaning of the commandment—to justify the sin, arid to reconcile a precept and a

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practice which are utterly and will be eternally irreconcilable. It is thus that men treat the law of GOD, by carelessly and complaisantly owning it to be good; while they disobey, and on being reproved, justify the disobedience. In this they seem to think that GOD is like men, pleased with words where there is no sincerity—imposed on by merely verbal pretences—and that they can make a kind of composition with GOD, by allowing the fitness of duty, and speaking kindly concerning it, while there is no obedience in the heart. But O how little do they, in this state, know of the infinite holiness of the Lawgiver !— how little of the spirituality of the commandment ! how little of the sin of their own hearts, and of their unlikeness to GOD, and of their defects in his sight !—how little of that strict account, which they must render before the tribunal of the LORD -JESUS CHRIST !—How little do they know of the true spirit of a Christian, who hath some degree of the same kind of love to men, that was in all fulness in CHRIST JESUS ! If such careless and complaisant confessors of the rectitude of the law, are ever brought to see their own hearts truly, and to repent with a Christian sorrow; they will be convinced and will confess, that they never loved GOD with the whole heart, nor their neighbor as themselves. They will be made sensible that they were ignorant of the true meaning of the commandment, and of the nature of that love to our neighbor which s required.

IN further attending to this subject the following things will be attempted.

I. To describe who is meant by our neighbor, whom we are to love as we do ourselves.

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II. THE reasons why we ought thus to love our neighbor.

III. THE degree of love which is here enjoined.

IV. THE fruits or effects which will follow, when this love is formed in the heart by the sanctifying power of GOD.

I. WE inquire who is meant by our neighbor, whom we are to love as we do ourselves.

THE nature and objects of love, are the sirst things to be determined, in this important point. Although the command be so explicit, that none can deny the letter, its meaning and extension may be greatly misconceived. The extension of the commandment appears to have been a matter of inquiry, with the person to whom CHRIST was speaking. The evangelist Luke gives us a further account of the conversation. After the inquirer had heard his answer, and acknowledged it to be just, still it is said, " that being willing to justify himself, he said unto JESUS, and who is my neighbor ?" This question comes to one of the points, where men disagree with GOD, and generally first find themselves to be deficient. Their selfish affections to those, with whom they are nearly connected, are mistaken for a holy love in obedience to the law and where these selfish affections cease to operate, they endeavor to persuade themselves that the law doth not extend. As in the case of personal enemies, they maybe convinced, that actual and bitter revenge is not lawful; but that the law means they should as sincerely love the souls of their enemies, as they do their near connections, is thought to be unnatural and incredible;

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therefore they will suppose the commandment to be figuratively expressed, and lower down it meaning until it becomes more accommodated to their feelings. And though all their feelings are selfish, they would hope them to be so far in obedience, as to be accepted by GOD.

AGAIN, in the common use of the word neighbor, it often means appropriately, proximity in place of residence; or some connection and relation of interests, by which men are brought near to each other. This appropriate meaning of the word neighbor, is well adapted to the feelings of a sinful heart. The unholy have not diffusive benevolent feelings—their affections are confined to themselves, and the little circle in connection with them. Their kind wishes extend no farther than the sight, interest and influence of self love; and beyond this men do not appear to them to be neighbors. Therefore they feel no affection for those, who are not of their party, not of their nation, or who are in a distant part of the world. It seems to them, that there is no obligation to love such; and that as they are placed beyond the reach of personal connection, their interests, joys and sorrows are of no importance to them, and no proper object of their concern. Here the selfish heart is betrayed, for such are disregarded in affection, because they are in a condition that no personal benefit is expected from them.

IT was with such feelings as those mentioned, that the person inquired of CHRIST, "but who is my neighbor ?" He allowed that his neighbor ought to be loved—that the law was good—and even his selfishness did not wish to dispute it; but after the commandment was fixed, in order for self-justification, lest, as it was expressed, some of his own enmities should be condemned and he

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thereby be brought into danger, he was disposed to limit it.

HE was willing to receive as neighbors, his friends, his own party, and his own nation in distinction from the rest of mankind; but farther than this it is probable his affections did not extend. This is the common limit of unholy affections, and when we come to examine them, they may all be traced back to the regard which men have for their own persons and interests.

IT is a most happy circumstance, that we have the meaning of the word neighbor, as it is used in the divine law, defined by CHRIST, the law giver himself. It is defined in a parable, and in a manner that none but the great Lord of the Church himself could have done, in answer to the question "who is my neighbor ?" It is the parable of the good Samaritan, recorded in Luke; and contains complete practical instruction on this point.

THE Jews and Samaritans were not only of two nations; but from a variety of causes, which had long operated, their hatred and resentment were wrought to the highest pitch. They were personal and national enemies, in civil policy and in religion. This was so generally the case, in both nations, that nothing but the reign of divine trace in the heart could triumph over the animosity, and make Jewish and Samaritan hearts love each other, and do good deeds.

THE substance of the parable is this. A Jew in journeying fell among thieves, who stripped, wounded and lest him half dead. A priest of is own nation, who was bound by all the obligations of religion and office, humanely to give him help, saw him and passed by on the other side. The minister of religion was not a minister of humanity,—he could not be a good man, and

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the love of GOD and mercy of the Saviour was not in his heart.—A Levite, another person of sacred profession and of his own nation saw him and looked on him, and then passed by on the other side. He gave no help, for the love of benevolence was not in his heart. He was not like CHRIST to pity the miserable. Neither was this a good man. It was reserved for divine grace to triumph in the heart and practice of a Samaritan. This Samaritan, as he was passing, saw the wounded, half dying man and had compassion on him. He stayed not to inquire or even to think of what party, nation, or condition in life is this man? The bowels of his compassion answered to the sight of his eyes, here is a miserable man, I will try to relieve him—here is one wounded, I will pour the oil of joy into his wounds and bind them up—here is a fellow creature, made by our common Creator, with a Capacity to be happy, but now miserable and in danger of death; let it be mine, is possible, to save his life, to heal his wounds, and to restore him to that happiness of which he may be capable. Having dressed his wounds, he placed him on his own beast, and conducting him to an inn, left him not, until he had paid the price of his future recovery. The whole story pictures a benevolent heart, and that love which discovered a neighbor in every one who is capable of being relieved and made happy. Christian love triumphed over Samaritan hatred, under such circumstances, as seemed the nearest impossible to be overcome in this selfish state of men, and the victory was greater than to conquer a world.

HAVING told the story, CHRIST left it to the conscience of the inquirer, to answer his own question "who is my neighbor ?" by asking him "which now of these three thinkest thou was

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neighbor to him, who fell among thieves ?" His conscience was touched, and convicted for a moment, and he could not but answer rightly, "He that showed mercy on him." To this CHRIST replied, "Go and do thou likewise." Thou hast inquired who is my neighbor, and thine own conscience, when party enmity was for a moment hushed, hath answered thee. In the awful presence of GOD, thy party enmities—thy soothing excuses—thy vain pretences to limit and lower down the commandment will all vanish. Although thy heart may not be changed, it will be seen by thee and by all who are in the same unholy condition, that every man, who is capable of happiness and of being made better, is thy neighbor in the benevolent construction of the law, and understanding of the lawgiver. When thou comest into the judgment of the great day, where saints and sinners will be brought together in one great assembly, the meaning of the law will not be doubtful.

"Go and do thou likewise"—how admirable the precept, when we consider it as founded upon the instruction of the parable !—how explanatory of the nature of true Christian love and benevolence! How would happiness abound in this world of sorrow, if all acted according to the spirit of this law? "Go and do thou likewise." Go and be neighbor to all mankind. Pity misery wherever it is seen. Restore to peace and happiness wherever it can be done. Regard not nation, age nor party; but be good to all. Where thou seest those rational capacities, that are able to receive happiness, let it be thy work to communicate; and if thou canst not give, to pray that GOD would give, and thank him where hehbath imparted it. Let not thy good works be limited

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by any thing short of thine utmost abilities; nor thy good wishes by any thing short of immensity and eternity. Let it belong to GOD to determine the times and the seasons—the way, the manner and the subjects of blessedness, for he can make it the greatest possible; but let it be thine to wish the utmost possible diffusion of blessedness and glory. Let thy good works here, thaw the holy benevolence of thy heart; yet let not thy views or wishes be confined to this short time, or this narrow earth. These with all thy brethren in the world are children of eternity. With the same eternity of holiness and glory to them, as thou dost desire for thyself. To call them brethren here only, will be transient; but to call them brethren hereafter, will be glorious indeed, yea even a weight of glory.—To do them good, only in time, will be a momentary beneficence; but to do them good through the vast futurity of being, will be forever becoming more and more like to the infinite source of being and fountain of love. Thus we might go on forever, to explain, enforce and show the extent of the exhortation "go and do thou likewise."

WE learn from the parable, which CHRIST spake in answer to the question, "who is my neighbor ?" that the meaning of the word in the divine law is every possible subject of GOD’S goodness and of happiness. There is but one possible limitation to our benevolence which is lawful, and that is, where the word of infinite knowledge, truth and holiness hath informed us that goodness and mercy cannot reach to individuals, in consistency with his design of greater good to the whole. Where GOD hath limited the bestowment of his mercy, we may limit our neighborly feelings, and at no point short of this.

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And when limited here, there is no door opened for the passion which we commonly call revenge. This word is used and applied to the divine character, because human language contains no other; and only to teach us his displeasure and punishment of sin in the best manner we are able to conceive. But there is nothing in the vengeance of GOD, that is like to the revenge of unholy minds. He punishes as well as rewards in benevolence, and will do so eternally.

FROM this explanation of the word neighbor, we find why we are commanded, "Love your enemies, bless them that curse you, and do good to them that hate you, and pray for them that despitefully use you and persecute you; that ye may be the children of your Father that is in heaven."—If our enemies be of a wrong temper, although they know it not, they are miserable by the very exercise of their sin, and are exposed to eternal misery. True Christian love will wish their deliverance, and not the less because we may be the objects of their injury.— Had CHRIST denied his love to enemies, where should we all have been at this moment ?Those who are in the exercise of Christian love, do as sincerely wish happiness to their enemies as to others; and the exercise of an evil temper against themselves, doth not appear to them to be a greater sin than if it were against another. If grace be in triumphant exercise, they can pray as cheerfully, as fervently, as incessantly for an enemy, as for a worldly friend. In their closets, they can bear their enemies on their hearts before GOD, and pray with groanings which cannot be uttured, that GOD would sanctify, forgive and glorify them to the praise of his grace. Personal acquaintance may cause them to think of

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oftener of sinners in their near connection, and may give them an opportunity to instruct, to advise, and to warn; but the soul of a Heathen, even of the most distant fellow creature, is as precious in their thoughts, as of a nearer connection. Temporal connections do actually lay the foundation for particular duties to individual men; but they are not the basis or reasons for the moral and Christian law, "thou shalt love thy neighbor as thyself." This law stands on a broader basis—on the command of GOD, and on the capacity of creatures to be holy and happy.

2. WE are next, more particularly to consider the reasons, why we ought thus to love our neighbor.

HAVING ascertained the effect of the commandment; and that the word neighbor, doth in the divine law include all rational creatures, who are capable of happiness, and who are not known by the revealed counsel of GOD, to be left in perpetual sin and unhappiness: We will next consider the reasons of this obligation.

1. IT IS a divine command.

THE command of GOD expressly revealed, creates a perfect obligation on creatures to obey. Our Lord condescends, in most instances to inform us of the reasons of his commandments, and hath given us intellect to know them, and conscience to feel their force; but still his law, when made known, forms a complete obligation to obedience. If we never knew any other reason, this would be enough to silence all objections. The Lord may have reasons in his infinite wisdom and holiness for commanding, which never can be known in this world and perhaps

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not known in eternity. It is both fitting and good that we have a real sense of this right in infinite sovereignty, wisdom and goodness. And while for our delight, we diligently seek the reasons of divine counsel, it is fitting that we have such a habit of submission and confidence in the adorable perfections of Jehovah, as will lead us to say, whatever he commands must be right—whatever he enjoins I will endeavor to obey; and I will believe that the law of his mouth is the only rule for his highest glory and the greatest good of his creation.

2. ANOTHER reason why we should love our neighbor as ourselves, is this, that he is as capable of happiness as we be ourselves; and happiness is as valuable to him as it is to us.

A CAPACITY for happiness is what makes rational being valuable. A rational existence, without any capacity for happiness, would be of no value to the possessors, and its value is in proportion to the happiness which can be obtained. The happiness of another is of the same value a our own; his existence and his blessings, are therefore as desirable and as fit an object of benevolent desire as our own. The laws of moral virtue are excellent, because they prescribe that temper and practice, in all cases of moral action, which admits the greatest, even an infinite degree of happiness in GOD the Creator and preserver, and in creatures his subjects. If moral virtue did not tend to the greatest degree of happiness, it would no longer be fit and reasonable.

It is allowed, that there is a kind and measure of happiness in sin, to those who love and live prosperously in it; but still it is a happiness infinitely less, than what may be gained by holiness and virtue, and therefore it is base, wrong and

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unreasonable. On these reasons, a GOD of infinite benevolence, who hath an infinite friendship to happiness, is perfectly opposed to sin.— On these reasons his will is determined—his law ordained—his government conducted—and his penalties executed. On these reasons the law of benevolence forms a moral obligation on creatures, and we are to love our neighbor as ourselves. On these reasons it is a crime to hate our enemies, and with they may be miserable; or to do any thing which tends to make them miserable; unless it be by the direction of infinite wisdom which knows how to direct for the greatest good. On these reasons the whole system of moral laws and obligations stands, and can never be reasonably altered, while the nature of creatures and the constitution of being remains as it is at present. We therefore, ought to love our neighbor as we do ourselves, because his happiness may be as great, and is in itself as valuable and as fit an object of benevolent desire as our own.

ALL selfish reasoning must be excluded on this subject, for selfishness is unholiness; and selfishness being excluded, the law is justified.— But when the writer says that selfishness must be excluded, he doth not expect that any thing but the sanctifying grace of GOD will do the work; neither doth he expect that any other case will silence a rebelling heart, or cause blind minds to see the beauty, and feel the excellency of the commandment and practically comply with it. The minds of sinful men, are so accustomed from their beginning, to view things and to reason on selfish principles; it is so congenial to the whole scheme of their affections, and to the common practice of mankind, i all ages, parties and individuals; and virtue is so

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abhorrent from their practice, that there will be the most stout resistance to the commandment. This is a resistance, which will never be overcome, but by the mighty grace of GOD changing the heart, or by his mighty power awing and crushing the rebel. Unholy men are so accustomed to their sinful manner of feeling, that in the blindness of their minds they will think their disobedience to be innocent, and that those who enforce this explanation of the law are strangely

beside themselves.

3. IT may illustrate and serve as a reason for loving our neighbor as ourselves, to show how obedience makes the greatest possible happiness.

THE degree of happiness in any mind, may be influenced by many things; but for a general rule, it is proportioned to the degree of love and to the excellency of the object beloved. That moral temper, by which men love their neighbor as themselves, always contains a supreme love and affection to GOD himself. As GOD is the most excellent of all objects, yea infinitely excellent, a love of him must give the highest happiness to the mind. How much more happy a person must be, to love GOD supremely an be delighted with his infinite perfection; than to be swallowed up in his own littleness, imperfection, sin, and in the momentary interest of a perishing world. The two commandments to love GOD with the whole heart, and to love our neighbor as ourselves, are joined in the discourse of CHRIST, and an obedience to them goes together, and is never separated. When the heart is so denied to self as to love GOD supremely, it will have the most honest and benevolent affection to all his creatures. And when we can look with a diffusive and holy delight,

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on the bliss of innumerable minds around us, is it not more delightful, than to have our affections limited to our own selves? Are not complacential feelings in all which is enjoyed by the whole, greater than what can be had by a confined delight in our own private, good? It certainly must be; so that the disposition, which delights in the good of a neighbor gives the most happiness to the person who possesses it.

FURTHER, it cannot be denied, that the love of our neighbor as it hath been described, is

most conducive to happiness in all the social relations of life.

Our supreme and ultimate dependance is on GOD; but things are so constituted and ordered by his creating and governing wisdom, that we are dependant for happiness one on another. We can do good, and we can do injury—we can mutually impart joys and sorrows—indeed, we are mutually dependant. The idea of being independent of men in this world, is wholly fanciful. Those who call themselves independent, because they have great riches and much power, are, in fact, more dependant for happiness than any others Their situation creates a multitude of wants, which cannot be satisfied with out the aid of others; and all that can be meant by their independence is, that by the laws and customs of our society they have that in their hands, which will tempt others, to become subservient to the satisfaction of their desires.

THE most excellent state of society, is that, in which men have the fewest wants arising from their own evil dispositions; and where there is a common governing principle of the heart, which inclines them to minister in every possible way to the real wants of others. By answering

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both of these ends, that holy benevolence commanded in the law, conduces to happiness in all the social relations of life. By an expansion of the affections, the mind is taken from itself whereby the number of personal wants from the world is lessened; also, by a love of our neighbor as ourselves, there is a fixed moral principle, which inclines in every possible way to minister to the wants of others. Hence, by the spirit of obedience, men are disposed to require less of others, for their own sake, and to do more for their advantage. Hence all the social virtues are promoted—truth, justice and beneficence are observed— the heart becomes feeling to the wants and miseries of others, and the hand is opened to communicate and do good. The benevolent neighbor rejoices with those who rejoice, and mourns with those who mourn. Peace is sought and pursued. To do good and to communicate is not forgotten. There is fidelity in all the relations of life. Their benevolent desires are not limited to time, but extended to eternity, and the consequence is a most happy communion of pleasure and interests.

FURTHER, the law of love to GOD and man is the only one, by which a most perfect and glorious happiness can be formed in the divine kingdom.

Men can be happy in obeying a sovereign Lord and King, only by loving him with the whole heart, strength and mind. The obligation of love and duty to our neighbor will be an affliction, unless our hearts are conformed to the spirit of the precept. In these bonds of love the Almighty and his holy kingdom will be forever united, and the blessedness of his sanctified ones will be forever growing.

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THE reasons that have been given, justify the commandment, and show the wisdom of the Lawgiver. Although the selfishness of the sinful heart rises against the commandment, it is most clear by attending to the subject, that GOD in giving it, acted as a friend to his creatures, and as a sovereign possessed of infinite benevolence. A true obedience will make all the individuals who have it, and the whole holy kingdom, the most happy that they can be. And while the sinner is induced by self-love to transgress the commandment, he is acting directly against his own aims and desires. He aims and desires to be the most blessed that is possible, but by concentring his affections on himself, he is deprived of inward peace, and cut off from the communional felicity of holy minds. AMEN.