It has been said that talk is nothing but the leaves of the tree-that it can not properly be ranked with fruit. A remark of this kind is found in Mr. Edwards' book on Religious Affections. In making it, however, he merely designed to illustrate the small degree of evidence which is derived from hearing the relation of a fair experience, in comparison to that which is derived from seeing religion exemplified in a holy life. The first would be nothing but leaves, while the other is fruit. But pious discourse which is designed for the honor of God and the edification of those who hear, is one ingredient in a holy life; and is among the evidences of a renovation of heart. It was mani. festly so considered by the Savior. He says, good, and his fruit good; or else make the corrupt: for the tree is known by his fruit. how can ye, being evil, speak good things? for out of the abundance of the heart, the mouth speaketh. A good man, out of the good treasure of the heart, bringeth forth good things; and an evil man, out of the evil treasure, bringeth forth evil things. But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment. For by thy words thou shalt be justified, and by thy words thou shalt be condemned." Matt. xii. 33—37.

"Either make the tree tree corrupt, and his fruit O generation of vipers,

3. A proper concern for the souls of our fellow men, will lead us to make intercession for them. This is one suitable way of evincing concern for their bodies and temporal interests; but it is more imperiously called for in relation to the interests of the life to come. If it be our heart's desire that men may be saved, it will also be our prayer to God. Rom. x. 1. The ambassadors of Christ are to give themselves to prayer, as well as to the ministry of the word. Acts vi. 4. Sin has fast closed the hearts of men against those offers of mercy, which these ambassadors are commissioned to present in the name of their Master. It is needful that the offers be made; but our ultimate dependence for success is on the special influences of the Holy Spirit ; and these are to be expected only in answer to prayer. The duty of praying for the conversion of sinners, is not restricted to those who preach the word. As all are under obligation to regard the best interests of their fellow men, they can not be released from the duty of making intercession for them. "I exhort therefore," said the apostle, "that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men." As compassion moved the neighbors of the man who had the palsy, to take him on their shoulders and carry him to the feet of Jesus for a cure, so will it influence every sincere Christian to take, in the arms of prayer, the unregenerate-those whom sin has rendered spiritual paralytics, and carry them to the same skillful Physician, in the hope that their souls may live.

A suitable concern for the souls of our fellow men, will stimulate us to pray, not only that they may be saved, but that, as one important means of promoting their salvation, we may be enabled to set them a holy example; and that the light of the whole church may become brighter, and more influential in dissipating the moral darkness with which sin has enveloped our world. Such a concern will prompt us to ask it as a privilege, that, either by word or action, we may be made the instruments of saving good to our fellow men. Compassion

for souls will lead us to pray the Lord of the harvest to send forth more laborers into his harvest; and to intercede for those who are already in the field, that they may be furnished with the spirit of their office, and have their labors crowned with glorious success. It will also lead us to pray that blind guides, who so pervert the gospel as to endanger the souls of their hearers, may either have their eyes opened, or their mouths stopped. If our love to the souls of men be sincere, it will be universal; and since prayer can traverse the globe without restraint, we shall embrace the whole human family in our petitions. It will be our prayer that all men may come to the knowledge of the truth and be saved.

But

We have seen that the duties we owe to our fellow men at large, relate to their persons, property, reputation, and souls; and that we are required to do them no harm in either of these particulars, but on the contrary, good. That there is an entire harmony between these several subdivisions of general duties, 'needs no demonstration. Had we been forbidden to injure our fellow men in some one, or more, of the particulars named, but allowed to do it in the rest,-had not the prohibition extended to each and all of them: then indeed would the supreme Lawgiver have been chargeable with inconsistency. now all is harmonious: we are forbidden to injure our neighbor in any respect whatever. We may do him no injury in his person; for we are not allowed to destroy his life, or to do anything which shall tend to impair his health. We may not steal his property, or in any way deprive him of it. We may not rob him of his reputation, either by inventing or circulating a false report; or even by recounting his real faults, unless compelled to do it by a regard to the public weal. Nor does the word of God allow us to throw the least impediment in the way of his salvation. Neither is our duty to our neighbor fully discharged, merely by refraining from doing him wrong. We are under obligation to protect his life, and, as far as in us lies, to promote his health and comfort; to guard him against pecuniary losses, and restore any lost property of his which we may have found; and also to defend his character, so far as we can do it in consistency with truth. Nor is our obligation in relation to his spiritual interests, all comprised in simply doing nothing to hinder his salvation: it is our duty to make great exertions to promote it.

As these branches of holy practice are in harmony with each other, so do they manifestly accord with the whole system of divine truth. The law is all comprehended in love to God and our neighbor. Our love to God is manifested in the duties of godliness; which have been already considered. Our love to our neighbor is more directly manifested in refraining from doing injury to him, and in doing him good; that is, in acts of uprightness and beneficence. But without these, we should give no evidence of love to God; nor should we, without those, exhibit any scriptural evidence of love to our neighbor. There is a perfect harmony between godliness and morality-between piety to

wards God, and good works to men. rality, there is no agreement at all.

But between piety and immo

I need not particularize all the preceding Articles of Christian doctrine and experience, for the purpose of showing that this Division of second table duties harmonizes with them. Let it suffice that I show its agreement with benevolence; the first Article of Christian experience, and that which lies at the foundation of all the rest. Benevolence is good will, universal good will. It regards the well-being of the whole intelligent universe, ascending to the highest part, and stooping to the lowest. It desires for itself and for all others, holiness, as the most perfect character; and happiness, as the most perfect state of intelligent beings: and is never reconciled to the existence of sin and misery in a single case, only in view of its being necessary to promote general good.

This is that love which is the fulfilling of the law. Let it be shed abroad in the heart by the Holy Ghost, and it will work no ill to its neighbor. A benevolent heart will make benevolent hands, and feet, and tongues. If we love our neighbor, we shall injure neither his person, property, reputation, nor soul. Love will not only restrain us from inflicting wounds, but will prompt us to bind up those which oth. ers have inflicted: for, in the story of the man who fell among thieves, it is manifestly the design of our Savior to make it appear, that not only the thieves who robbed and wounded him, but also the priest and Levite who without pity passed him by, were destitute of any true love to their neighbor. If we love our neighbor as ourself, we shall neither rob nor defraud him; but be as willing to give him his due, as to have him give us ours. And how certain it is that love to our neighbor will preserve us from slandering him, or feasting ourselves on his foibles and imperfections. A spirit of benevolence will make us tender of his character, as we should wish him to be tender of ours. Love will not prevent us from reproving him; it will even prompt us to do it: but its tendency is to do away that evil-speaking and backbiting, which now so greatly abound in the world, and even in the church itself.

Love to souls is not a mere exercise of the heart: it is an operative principle, flowing out into benevolent actions. It was love to the souls of men, which made the Father willing to give his Son to die for them. This it was that induced the Son to lay down his life for their redemp. tion and this moves the Holy Spirit to renew and sanctify them. Love to the souls of men, makes the holy angels cheerful in becoming ministering spirits to the heirs of salvation. This prompted the apostles to endure great privations. "Therefore," said Paul, "I endure all things for the elect's sake, that they may also obtain the salvation which is in Christ Jesus, with eternal glory." And when any one has tasted that the Lord is gracious, and has come under the influence of Christian benevolence, he begins to think of the souls of his fellow men. There needs nothing but the prevalence of such a principle, to stimulate us to make great and self-denying exertions to turn men from the power of Satan unto God. They who are under the power of Satan, possess a wicked, unlovely character. They are susceptible of a moral change, which would be infinitely to their advantage. Now, the wrath of God abideth on them; but they may yet enjoy his favor.

Their present course leads to destruction; but they may be turned into the way of life. How can a benevolent heart behold them in this state of guilt and peril, and neglect to use means for their conversion? If we neglect to use those means which God allows, and even requires us to use, how can we pretend that we love them? We have no love at all to our fellow men, if we do not love their souls; and we can have no love to their souls, unless we wish them to be saved; for without salvation, it had been good for them if they had had no souls. And how can we say we desire their souls' salvation, and yet make no effort to bring about so desirable a result?

REMARKS.

1. If we have obligations which extend to our fellow men at large, then every thing like indifference to their interests must be wicked; for its tendency is to render us neglectful of our duty towards them. Why did the priest and the Levite pass by, and neglect to minister to the wants of the man who fell among thieves? It was not because they bore him a grudge; for he was a stranger: but because they took no interest in his happiness. It is wicked to feel an indifference about the happiness of a single individual of the human race, let his religion, color, language, or rank in society, be what it may. In every man we meet, we should recognize a brother of the human family, to whom we owe some duty-this, if no other; to ask our common Father to bless him. What are the duties we owe to our fellow men ?-should be a matter of frequent inquiry, whether we are at home or abroad-whether we are in our own or in a foreign land. To serve one's self, is but a contemptible object for which to live; but to serve our genera. tion according to the will of God, is noble, and worthy of our highest emulation. Without being moved by pride, we may desire to exert a healthful influence, and one which shall be felt to the ends of the world.

2. Do we owe duties to the whole race of men? Then how much more noble is an exploring expedition, whose object is to learn the moral necessities of our fellow men with a view to relieve them, than one whose object is merely to enrich the archives of literature. We do not say the latter object is of no importance, but in comparison with the other, it is trifling indeed. Of what importance is it to ascertain the spot where the Niger heads or empties, in comparison to ascertaining whether we have fellow sinners there, who need to receive at our hands the bread of life? Of what consequence is it to discover a new island, or even a new continent, for the sake of annexing it to the map of the globe, or extending our commerce, to what it is to make the same discovery for the sake of sending its inhabitants the news of the great salvation? With a heart enlarged with benevolent concern for our fellow men, we have a new motive for increasing our geographical knowledge. While scholars read to gratify their curiosity, Christians will read to learn their duty. When they find what multitudes of their fellow men are sitting in darkness and the region of the shadow of death, they perceive their field of labor is very extensive, and that the calls for occupying it, are very urgent.

SECOND DIVISION.

RELATIVE DUTIES.

By relative duties, are meant those which arise from the particular relations which exist in society. The more important duties of the social state, will be brought into view under several distinct heads. Let us consider,

I. The duties of Rulers and Citizens.-Rulers and their subjects, or magistrates and the people, have an important relation subsisting between them; and this relation brings with it reciprocal duties.That both magistrates and people should understand and discharge their respective duties, is essential to their own excellence of character, and to the harmony and well being of civil government. A ruler can not be at the same time a good man, and a wicked magistrate: nor can any private citizen be a good member of the church, and a bad member of the state.

The word of God acknowledges the existence of human govern. ment; and, without deciding what shall be its particular form, declares it to be a divine ordinance. Rom. xiii. 1. Rulers are either legisla. tive or executive, according as they are employed in enacting or executing the laws. Whatever may be their particular designation, they are all considered as ministers of God to the people for good.Under the supreme Ruler, they are to serve their fellow citizens by preserving order and public tranquillity. They are to be His revengers to execute wrath upon evil doers. Since earthly rulers, even of the highest grade, are wholly subordinate and accountable to the su preme Potentate, there must be a manifest impropriety in their enact. ing laws that shall contravene those which He has already enacted. From whom can they have derived their right to make such laws? Certainly, God has given them no such right; and besides Him, there is none other in heaven or on earth, who can authorize them to do it. The people who entrust them with power, are unable to confer on them any such prerogative; for they do not possess it themselves.— Civil rulers can not make a more dreadful mistake, than to require those who are subject to their authority to disregard the acknowledged laws of God. That saying is as much in accordance with reason, as with scripture: "He that ruleth over men must be just, ruling in the fear of God." 2 Sam. xxiii. 3. It is not enough that he should be in the fear of God as a private individual; he must be so as a ruler"ruling in the fear of God." Were it not so, there would be a perplexing discordance between his obligation as a man, and as a ruler. That magistrate who does not feel himself solemnly bound to regard the glory of God in his official, as well as in his private capacity, has no right to conclude that he regards it all: of him it can not be said, that he "ruleth in the fear of God."

Some may think this representation confounds the difference between civil and ecclesiastical rulers. This, however, is not the case. Let civil rulers confine their attention to the government of the state, and