SECTION LXXXVII.

Self-love will produce industry, because this affords the means for subsistence and usefulness. It leads to self-reliance and independence which conduce to our prosperity, and provides against the wants and woes which threaten our safety. Thus wants of every kind are amply provided for; those of the body requiring food, clothing, and protection from the rigour of the climate and the seasons, those of the mind, moral, intellectual, and spiritual, by providing knowledge, wisdom, and religion. A sound body and a vigorous mind, knowledge to enlighten, wisdom to direct, and religion to elevate the spirit, all spring from self-love and self-respect, and show by their results the high importance attached to the Divine command to love ourselves and to diffuse the elements of love around us.

SECTION LXXXVIII.

DUTIES TOWARDS OUR FELLOW MEN.

The Divine command, " And thou shalt love thy neighbour as thyself; I am the Eternal," is the foun

dation of all the social laws, and derives its importance from the love which we profess towards God. It is obvious that he who loves his Maker will neither neglect nor despise his creatures, will reverence the image of the Almighty though it may be reflected in the meanest form. Our mutual relation as children of one great Parent will lead to mutual love; for, as members of one family, our happiness will materially depend on that of other members of the household.

To assist the needy, relieve the indigent, to pour consolation into the troubled spirit, to compassionate the weak, and raise the fallen, will be regarded not as a duty, but as an ineffable privilege and glory. We shall feel that our great Father regards such conduct with complacency, and that our measures of happiness increase until the cup is overflowing. A heathen asked the great teacher, Hillel," What is religion?" and re66 It quested him to convey his answer in few words. consists," replied the sage, "in this: Love thy neighbour as thyself; do nothing to thy neighbour that thou wouldst dislike to be done to thee. Here thou hast the whole law-all the rest is but commentary; go and learn it."

SECTION LXXXIX.

We have previously observed that the prohibitions, "Thou shalt not steal, kill, or defraud," were parts of an universal law, and not obligatory on Israelites alone, but embraced the whole human race, and the commandment now under review partakes of the same nature love to man, without reference to country or to creed, to age or condition, love to the universal family of which we form a part.

When we find the word neighbour employed in the sacred volume, it embraces every human being; when it refers to the Israelite only, the word Hebrew or children of Israel is expressly added. An illustration of this occurs in the instance of the Egyptians, whose excessive and notorious cruelty to the children of Israel is recorded; yet even these are called our neighbours, our fellow men. (Exod. xi. 2.) The Scripture also enjoins, "Thou shalt not reject the Edomite, for he is thy brother." Though they marched out with a strong army to attack the Israelites, "And the Egyptians also thou shalt not reject, for a stranger hast thou been in their land." There is but one exception to be observed.

In the time of Moses there were seven nations whose iniquities were full, who by their horrible practices in idolatry and lewd abominations excited abhorrence and contempt. Against these the Israelites were warned; their society was shunned, and no intercourse was permitted with those nations especially named. Their remembrance has perished, and the exception exists no longer. Now we are enjoined that other nations and communities should form objects of our love, and that we should abstain from doing unto others that which we should dislike if done to ourselves. This exhortation strikes at the root of bigotry in every age and every creed, and utters its expressive condemnation of intolerance and mutual hatred, and urges the higher and nobler motives of philanthropy and universal love.

SECTION XC.

The history of the world has disclosed the fearful consequences of the violation of the command. Ignorant, prejudiced, and wicked men have presumed to restrict the operations of the Law to their communities and sects, and still the evil remains to be deplored.

Priests and religious leaders are often the advocates of intolerance, and are inflated with spiritual pride; they justify the emotions of anger and malignity which they cherish by the pretence of religious zeal. These men, however, show but little practical acquaintance with the laws which they acknowledge, and still greater ignorance of the God whom they profess to serve. The Divine command enjoins, "A stranger ye shall not offend with words nor oppress, and if a stranger dwells with you in your land, ye shall not do him any wrong; he shall be as good to you as a native of your land, and thou shalt love him as thyself. I am the Eternal your God." (Levit. xix. 34.) "For the Eternal who judges not the appearance of the person, and takes no bribes, and who loves the stranger, to give him food and clothing, ye, therefore, must love the stranger." (Deut. x. 17-19.)

These exhortations show clearly that the bigotry and intolerance of sects have been condemned, and that those who advocate them are wolves in sheep's clothing. To the priest it belongs to inculcate religious and moral duty, but not the right or power to blame or condemn his fellow man, or to cause disunion amongst the family