and the visible superiority of their ethics to those of their predecessors before that period. But to return.

It has been objected to this command of loving our enemies, that it is extravagant and impracticable; that it is impossible for any man to bring himself to entertain any real love for his enemies; and that human nature revolts and recoils against so unreasonable a requisition.

This objection evidently goes upon the supposition that we are to love our enemies in the same manner and degree, and with the same cordiality and ardour of affection, that we do our relations and friends. And if this were required, it might indeed be considered as a harsh injunction. But our Lord was not so severe a task-master as to expect this at our hands. There are different degrees of love, as well as of every other human affection; and these degrees are to be duly proportioned to the different objects of our regard. There is one degree due to our relations, another to our benefactors, another to our friends, another

to

to strangers, another to our enemies. There is no need to define the precise shades and limits of each, our own feelings will save us that trouble; and in that only case where our feelings are likely to lead us wrong, this precept of our Lord will direct us right.

And it exacts nothing but what is both reasonable and practicable. It explains what is meant by loving our enemies in the words that immediately follow: "Bless them that curse you, do good to them that hate you, and pray for them that despitefully use you, and persecute you:" that is, do not retaliate upon your enemy; do not return his execrations, his injuries, and his persecutions, with similar treatment; do not turn upon him his own weapons, but endeavour to subdue him with weapons of a celestial temper, with kindness and compassion. This is of all others the most effectual way of vanquishing an enraged adversary. The interpretation here given is amply confirmed by St. Paul in his epistle to the Romans, which is an admirable

admirable comment on this passage.

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Dearly beloved, says he, avenge not yourselves, but rather give place unto wrath; for vengeance is mine, I will repay, saith the Lord. Therefore, if thine enemy hunger, feed him; if he thirst, give him drink. Be not overcome of evil, but overcome evil with good*." This then is the love that we are to show our enemies; not that ardour of affection which we feel towards our friends, but that lower kind of love, which is called Christian charity (for it is the same word in the original) and which we ought to exercise towards every human being, especially in distress. If even our enemy hunger, we are to feed him; if he thirst, we are to give him drink; and thus shall obtain the noblest of all triumphs, "we shall overcome evil with good." The world if they please may call this meanness of spirit; but it is in fact the truest magnanimity and elevation of soul. It is far more glorious and more difficult to subdue our own resentments, *Rom. xii. 19-21.

VOL. I.

N

and

and to act with generosity and kindness to our adversary, than to make him feel the severest effects of our vengeance. It is this noblest act of self-government, this conquest over our strongest passions, which our Saviour here requires. It is what constitutes the highest perfection of our nature; and it is this perfection which is meant in the concluding verse of this chapter; "Be ye therefore perfect, as your Father which is in heaven is perfect*;" that is, in your conduct towards your enemies approach as near as you are able to that perfection of mercy which your heavenly Father manifests towards his enemies, towards the evil and the unjust, on whom he maketh his sun to rise as well as on the righteous and the just. This sense of the word perfect is established beyond controversy by the parallel passage in St. Luke; where, instead of the terms made use of by St. Matthew," Be ye therefore perfect, as your Father which is in heaven is perfect," the evangelist expressly

* Matt. v. 48.

expressly says, "Be ye therefore merciful,

as your Father also is merciful*."

This then is the perfection which you are to exert your utmost efforts to attain ; and if you succeed in your attempt, your reward shall be great indeed; you shall, as our Lord assures you, be the children of the Most Hight.

HAVING now brought these Lectures to a conclusion for the present year, I cannot take my leave of you without expressing the great comfort and satisfaction I have derived from the appearance of such numerous and attentive congregations as I have seen in this place. That satisfaction, if I can at all judge of my own sentiments and feelings, does not originate from any selfish gratification, but from the real interest I take in the welfare, the eternal welfare, of every one here present; from the hope I entertain that some useful impressions may have been made upon your minds; and from the evidence which this

general

*Luke, vi. 36.

+ Matt. v. 45.