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lence is universal, our meaning is, that it implies a disposition universally benevolent. The charitable man is of such a temper of mind, that he wishes well to all beings capable of enjoyment or suffering, as far as he knows any thing of them; and would do so, had he particular information of every individual in actual existence. We will begin with the lowest of

such beings.

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(1.) The various species of inferior animals, are regarded with some kindness, by all who have any true benevolence. Solomon says, "A righteous man regardeth the life of his beast." And so he does of any beast, though not bis. The Psalmist says of God," He giveth to the beast his food, and to the young ravens which cry." And to the Most High he says, "The eyes of all wait upon thee, and thou givest them their meat in due season. openest thine hand, and satisfiest the desire of every living thing." If therefore we have been created after God in true holiness-in universal goodness, we shall be tender-hearted towards the lowest creatures that have animal life. We shall not torture any of them out of mere wantonness; nor shall we destroy them, unless some good end so requires. We shall not starve them, nor work them unmercifully; but shall provide, as far as we conveniently can for their ease and comfort; and shall take pleasure in seeing them partake of that portion of good, which their bountiful Creator hath provided for them, and given them capacities to enjoy. But,

(2.) Towards our fellow-men, in a more especial manner, we shall be kindly affectioned, if we have any thing of that charity which is intended in cur

text.

All mankind, of every sect, of every condition, and of every character, are proper objects of benevolent affection. A virtuous love of complacency, is more

limited. That is exercised only towards the good. David speaks of the saints in the earth and the excellent, as those in whom was all his delight. In opposition to this kind of love, he says. "Do not I hate them, O Lord, that hate thee?-I hate them with perfect hatred; I count them mine enemies." But in opposition to a love of benevolence, we should hate no man, let him be of ever so hateful a character, or ever so bitter an enemy to God, or to ourselves. Our Saviour hath enjoined upon his disciples to pray for them who hate and persecute them. And the apostle Paul says, "As we have opportunity, let us do good unto all men." He adds, indeed, "especially unto them who are of the household of faith.” The better any are, the more are they entitled to our good wishes and kind offices: but if we have any true benevolence of temper, we shall desire the happiness, and be ready in all proper ways to promote the interest, of even the very worst of men : nor shall we confine our friendship to those near to us-those of our kindred or vicinity; but shall regard all mankind as our neighbors and brethren.

(3.) Superior orders of created beings, particularly the holy angels, are proper objects of our benevolent affection. When the foundations of this our world were laid, these morning stars sang together, we are told, and all these elder sons of God shouted for joy. We also read of great joy in the presence of the angels, over one sinner that repenteth. And if we have any thing of the like extensive generosity of spirit, though we cannot minister to them, as they do to us, yet we shall feel interested in their felicity, and rejoice in their joy. Notwithstanding our distance from them, and the little knowledge we have of them, it ought surely to be a pleasing thought to us, that there are multitudes of such exalted intelligences who have never fallen from their original rectitude, and who are confirmed in everlasting holiness and happiness.

Here a question may arise respecting the fallen angels, and wicked men in hell. Are not these an exception, it may be asked, to the absolute universality of the law of kindness? Is it not lawful and right to feel the opposite disposition to that of friendliness, towards creatures so irrecoverably depraved-so confirmed in enmity to God and to all that are good, and so fixed in a state of eternal reprobation?

To this, I think, it is the true answer; We ought not to wish for the release and happiness of those abandoned out-casts,' when we believe that God, for good reasons, hath determined the contrary. Nevertheless, we ought to be far from feeling any malevolence towards them; or from rejoicing in their wretchedness, as a thing in itself desirable. If the torments of the damned were not thought necessary, for purposes of such importance as to over-balance all the pains which these miserable sinners are doomed to suffer, the benevolent mind must feel an aversion to their sufferings, however justly merited, and be ardently desirous of their salvation. The pleasure which God, and saints, and the holy angels take, in the eternal, righteous punishment of even the devil and his angels, is not from ill-will, or any want of benevolence towards them; but merely from a regard to the great and glorious ends of moral government thereby to be obtained, and to the good of the universe which will thereby be promoted. Just as we may rojoice in the execution of a murderer, while at the same time we feel a tenderness for him; and should be heartily glad to have his life spared, and his freedom restored, if it were consistent with the support of salutary law, and with the public safety. In this view, the infliction of never-ending tribulation and anguish on rebel angels, and on the reprobate part of fallen men, is no exception to the saying of David, "The Lord is good to all :" nor will the joyful alleluias in heaven, when the smoke of their torments in hell shall ascend for ever and ever, be

any argument that the most universal benevolence reigns not above.

We ought to be of a benevolent disposition towards all our fellow-creatures, and to desire the happiness of every individual of them, as far as is for the bestas far as is consistent with the greatest general good. How far that is, we are not competent judges: but we well leave it to him who alone is able to govern the universe; with implicit confidence that he will order it in infinite wisdom, righteousness and benevolence. But,

may

(4.) It is of the last importance to observe, that the Supreme Being ought not to be excluded from our hearts, as an improper object of any benevolent regard.

Some have thought it absurd, and quite irreverent, to talk of loving the Most High, with this kind of love. Their reason is, because he is so infinitely above us, and above a possibility of being benefited by us. God is, in the highest possible degree, happy and glorious. There is nothing which the most benevolent mind could wish, in respect to Him, but what he already possesses, and will infallibly for ever possess, in that perfection to which nothing can be added.

But I do not see why this should be thought to render it impossible, or improper, for such poor creatures as we are, to be at all kindly affectioned towards the Deity. To rejoice with them that rejoice, is as real an expression of benevolence, as it is to weep with them that weep: we may feel friendly to those above us, as well as to those upon a level with us, or in an inferior condition; and to such as are independent of us, as well as to them who need our kind offices. Christ says, "Ye are my friends, if ye do whatsoever I command you." In the latter of those two great commandments of love, on which hang all the law and the prophets, benevolence to our neigh

bor is undoubtedly intended: and to say that nothing of this kind of love to the Lord our God, is meant in the former of them, appears arbitrary and unreasonable. To say that God is loved by good v men only with complacency, and not at all with good will, is contrary to plain scripture. Abraham was called the friend of God: and Moses was friendly to him; as is evident from the anxious concern he discovered for the honor of his great name. And so was David, one would think, from his repeated ardent aspiration, "Oh that men would praise the Lord for his goodness, and for his wonderful works to the children of men!" and from his calling upon the whole creation, animate and inanimate, to conspire in advancing the divine praise.

All ultimate regard to the glory of God-all sincere concern for the promotion of his cause and kingdom-all grief on account of the offences committed against him, and all godly sorrow for our own sins, are proper exercises of a benevolent disposition towards the Deity and in these exercises all vital piety most essentially consists.

Though a man cannot be profitable to God, as he that is wise may be profitable to himself: though our goodness extendeth not to Him, in the way of confering favors, as it may to our indigent fellowcreatures; yet we may extend our friendly affections to him, in the ways of rejoicing that he is over all, blessed for ever more, and of being concerned and engaged for the advancement of his declarative glory. And we shall do so, if we have any goodness-any true benevolence-any real religion. It is surely unreasonable to suppose, that the charity so highly spoken of in scripture, as the greatest of the christian graces the bond of perfectness-the end of the commandment, should be limited to creatures, and have no respect to the great and glorious Creator. More especially since it is to be observed, P

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