our brethren? Or, may we be envious, passionate, proud, and revengeful, towards "those that are without," though not towards those "that are within?" We have only to consider the operations and that they are as much required in our intercourse with the world, as with the Church, to perceive at once, that it is love to man, as such, that is the subject of this chapter. Nor is this the only place where universal philanthropy is enjoined. The apostle Peter, in his chain of graces, makes this the last link, and distinguishes it from "brotherly kindness," to which, says he, add "charity," or, as it should be rendered, "love." The disposition inculcated in this chapter is, that love which Peter commands us to add to brotherly kindness; it is, in fact, the very state of mind which is the compendium of the second table of the moral law. "Thou shalt love thy neighbor as thyself." meaning of the terms by which it is expressed; more especially in those cases where, as in the present instance, the principal word has acquired, by the changes of time and usages of society, more senses than one. Formerly, the English word cha-effects of love as here described, and to recollect rity signified good-will or benevolence: when restricted to this meaning, it was significant enough of the Greek term employed by the apostle in this chapter; but in modern times the word charity is often employed to signify almsgiving-a circumstance which has thrown a partial obscurity over many passages of Scripture, and has led, indeed, to the most gross perversion of Divine truth and the circulation of the most dangerous errors. That the charity which is the subject of the present treatise cannot mean almsgiving, is evident from the assertion of the apostle, where he says-"Though I give all my goods to feed the poor, and have not charity, it profiteth me nothing." The meaning of the term is Love, and so it is rendered in many other pas- The temper so beautifully set forth by Paul, is a sages of the New Testament; such, for instance, as most lively, luminous and eloquent exposition of this the following: "Love worketh no ill to its neigh-summary of duty to our neighbor, which is given us bor." "The fruit of the Spirit is love." "Love is by our Lord. the fulfilling of the law." "Faith which worketh by love." It is the same word in all these texts, which in the present chapter and in the following passages, is rendered charity. Strange, indeed, would it be, if Christianity, the most perfect system, of duty as well as of doctrine, that God ever gave to the world, should contain no injunction to cultivate a spirit of general good-will. Strange, indeed, if that system, which rises upon the earth with the smiling aspect of universal benevo lence, did not breathe its own spirit into the hearts of its believers. Strange, indeed, if, while God loved the world, and Christ died for it, the world in no sense was to be an object of a Christian's regard.Strange, indeed, if the energies, the exercises, and propensities of true piety, were to be confined within the narrow boundaries of the Church, and to be allowed no excursions into the widely extended regions that lie beyond, and have no sympathies for the countless millions by which these regions are peopled. It would have been regarded as a blank in Christianity, as a deep wide chasm, had philanthropy gained no place, or but a small one, amidst its duties; and such an omission must ever have presented a want of harmony between its doctrines and its precepts; a point of dissimilarity between the perfection of the divine, and the required com "The end of the commandment is charity.""Charity covereth a multitude of sins." The employment of the term charity, instead of love, in the last quoted passage, is peculiarly to be regretted, as in consequence of the modern meaning attached to it, many have taken up the false and dangerous notion, that pecuniary liberality to the poor will make an atonement for human guilt; an error which could have had no countenance from Scripture, had the word been rendered as it is in other places."Love covereth a multitude of sins." This is not the only case in which our translators, by the capricious employment in different places of two English words for the same Greek terin, have helped to confuse the English reader of the Holy Scriptures. We shall in this treatise substitute for charity the word Love, which is a correct translation of the original. If, however, the word charity should be occasionally used to avoid a too frequent repetition of love, we beg that it may be understood as syno-pleteness of the human, character. Here, then, is nymous with that term. Of what kind of love does the apostle treat? Not of love to God, as is evident from the whole chapter, for the properties which are here enumerated have no direct reference to Jehovah, but relate in every instance to man. It is a disposition founded, no doubt, upon love to God, but it is not the same. the disposition inculcated: a spirit of universal love; good-will to man; a delight in human happiness; a carefulness to avoid whatever would lessen, and to do whatever would increase, the amount of the felicity of mankind: a love that is limited to no circle; that is restricted by no partialities, no friendships, no relationships; around which neither prejudices Nor is it, as many have represented, the love of nor aversions are allowed to draw a boundary; the brethren. Without all question, we are under which realizes, as its proper objects, friends, strangspecial obligations to love those who are the child-ers, and enemies; which requires no recommendaren of God, and joint heirs with us in Christ. "This is my commandment," says Christ, "that ye love one another." "By this shall all men know that ye are my disciples, if ye love one another." Our brethren in Christ should be the first and dearest objects of our regard. Love to them is the badge of discipleship-the proof, both to ourselves and to the world, that we have passed from death unto life.And although we are "to do good to all men," yet we are especially to regard "the household of faith." But still, brotherly love, or the love of the brethren as such, is not the disposition, any otherwise than as included in it, which is here enjoined. tion of any one but that he is a man, and which searches after man wherever he is to be found. It is an affection which binds its possessor to all of his kind, and makes him a good citizen of the universe. We must possess domestic affections, to render us good members of a family; we must have the more extended principles of patriotism, to render us good members of the state; and for the same reason, we must possess universal benevolence, to render us good members of a system which comprises the whole human race. This is the generic virtue, the one simple principle out of which so many and such beautiful ramifications of holy benevolence evolve. A far more comprehensive duty is laid down, All the actings of love, so finely described by the which is LOVE TO MANKIND IN GENERAL. As a proof apostle, may be traced up to this delight in happiof this I refer to the nature of its exercises. Do they ness; they all consist in doing that which will pronot as much respect the unconverted as the converi- more the comfort of others, or in not doing that ed; the unbeliever as the believer? Are we not as which will hinder their peace ;-whether they conmuch bound to be meek and kind, humble, forgiv-sist in passive or in active properties, they have a ing, and patient, to wards all men, as we are towards ¦ direct bearing on general well-being. It will be proper to remark here, that by universal | the exercise of philanthropy, as it is for piety; and benevolence, we mean nothing that bears the most the former is no less a part of religion than the latdistant resemblance to the spurious philanthropy ad- ter. Love is the Divine nature, the image of God, vocated some few years since by a school of modern which is communicated to the soul of man by the infidels, who resolved all virtue into a chimerical renewing influence of the Holy Ghost. passion for the public good; and the characteristic feature of whose system it was, to build up general benevolence on the destruction of individual tenderness. Reason and revelation unite in teaching us, that in the development of the passions we must advance from the private to public affections, and that extended benevolence is the last and most perfect fruit of individual regards. But although we represent this love as consisting in a principle of universal benevolence, we would remark that instead of satisfying itself with mere speculations on the desirableness of the well-being of the whole, or with mere good wishes for the happiness of mankind in general; instead of that indolent sentimentalism which would convert its inability to benefit the great body into an excuse for doing good to none of its members:-it will put forth its energies, and engage its activities, for those which are within its reach: it would, if it could, touch the extreme parts; but as this cannot be done, it will exert a beneficial influence on those which are near; its very distance from the circumference will be felt as a motive to greater zeal in promoting the comfort of all that may be contiguous; and it will consider that the best and only way of reaching the last, is by an impulse given to what is next. It will view every individual it has to do with as a representative of his species, and consider him as preferring strong claims, both on his own account and on the account of his race. Towards all, it will retain a feeling of good-will, a preparedness for benevolent activity; and towards those who come within the sphere of its influence, it will go forth in the actings of kindness. Like the organ of vision, it can dilate, to comprehend, though but dimly, the whole prospect; or it can contract its view, and concentrate its attention upon each individual object that comes under its inspection. The persons with whom we daily converse and act, are those on whom our benevolence is first and most constantly to express itself, because these are the parts of the whole, which give us the opportunity of calling into exercise our universal philanthropy. But to them it is not to be confined, either in feeling or action; for, as we have opportunity, we are to do good to all men, and send abroad our beneficent regards to the great family of man. 2. This love is the effect of faith: hence it is said by the apostle, "In Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but faith which worketh by love." And by another inspired writer, it is represented as a part of the superstructure which is raised on the basis of faith:"Add to your faith-love." It is certain that there can be no proper regard to man, which does not result from faith in Christ. It is the belief of the truth which makes love to be felt as a duty, and which brings before the mind the great examples, the powerful motives, furnished by the Scriptures to promote its exercise. Nothing spiritually excellent can be performed without faith. It is by faith alone, that any thing we do is truly and properly religion: this is the identifying Christian principle, separate and apart from which, whatever excellence men may exhibit, is but mere morality. By faith we submit to the authority of God's law; by faith we are united to Christ, and "receive from his fulness and grace for grace;" by faith we contemplate the love of God in Christ; by faith our conduct becomes acceptable to God through Christ. 3. This love is exercised in obedience to the authority of God's word. It is a principle, not merely a feeling; it is cultivated and exercised as a duty, not yielded to merely as a generous instinct; it is a submission to God's command, not merely an indulgence of our own propensities; it is the constraint of conscience, not merely the impulse of constitutional tenderness. It may be, and often is, found where there is no natural softness or amiableness of temper: where this exists, it will grow with greater rapidity, and expand to greater magnitude, and flourish in greater beauty, like the mountain ash in the rich mould of the valley; but it still may be planted, like that noble tree, in a less congenial situation, and thrive, in obedience to the law of its nature, amidst barrenness and rocks. Multitudes, who have nothing of sentimentalism in their nature, have love to man; they rarely can melt into tears, or kindle into rapture-but they can be all energy and activity for the relief of misery, and for the promotion of human happiness: their temperament of mind partakes more of the frigid than of the torrid, and their summer seasons of the soul are short and cold; but still, amidst their mild and even love Nor are we to confound this virtue with a merely winter, charity, like the rose of Pæstum, blooms natural amiableness of disposition. It is often our in fragrance and in beauty. This is their mottolot to witness a species of philanthropy which, like "God has commanded me to love my neighbor as the painting or the bust, is a very near resemblance myself; and in obedience to him I restrain my naof the original; but which still is only a picture, or tural tendency, and forgive the injuries, and relieve a statue, that wants the mysterious principle of life. the miseries, and build up the comfort, and hide From that mere good-will to man, which even un- the faults, of all around me." converted persons may possess, the love described by the apostle differs in the following particulars. 1. It is one of the fruits of regeneration. "The fruit of the Spirit is love." Unless a man be born of the Spirit, he can do nothing that is spiritually good. We are by nature corrupt and unholy-destitute of all love to God-and till renewed by the Holy Ghost in the spirit of our mind, we can do nothing well pleasing to God. "If any man be in Christ, he is a new creature;" and this love of our species is a part of the new creation. It is, in the strictest sense of the term, a holy virtue, and one great branch of holiness itself; for what is holiness, but love to God, and love to man? And without that previous change which is denominated being "born again," we can no more love man as we ought to do, than we can love God. Divine grace is as essentially necessary for the production and 4. It is founded upon, and grows out of love to God. We are to love God for his own sake, and men for God's sake. Our Lord has laid down this as the order and rule of our affections. We must first love God with all our heart, and soul, and mind, and then our neighbor as ourselves. Now, there can be no proper religious affection for our neighbor, which does not spring out of supreme regard for Jehovah; since our love to our neighbor must respect him as the offspring and workmanship of God: " and if we love not him that begat, how can we love him that is begotten of him?" Besides, as we are to exercise this disposition in obedience to the authority of God, and as no obedience to his authority can be valuable in itself, or acceptable to him, which is not an operation of love, no kindness to our neighbor can come up to the nature of the duty here enjoined, which does not arise out of a that any motive is absolutely necessary to make a command binding upon our conscience, beyond God's right to issue it; the obligation to duty is complete, in the absence of every other consideration than the rightful authority of the command: but as man is a creature capable of being moved by appeals to his gratitude, as well as by motives addressed to his fear, it is both wise and condescending, on the part of Jehovah, thus to deal with him, and to "make him willing in the day of his power." He thus not only drives us by the force of his terrors, but draws us by the cords of his love. แ proper state of heart towards God. We love any thing more truly and properly, the more explicitly we acknowledge and love God in it; upon the view of those strokes and lineaments of the divine beauty, and the characters of his glory, which are discernible in all his creatures, our love should someway be commensurate with the occasion, and comprehend the universe in its large and complacential embraces. Though, as any thing is of higher excellency, and hath more lively touches and resemblances of God upon it, or, by the disposition of his providence and law more nearly approaches us, and is more immediately presented to our notice, converse, use, or The great evangelical inducement to mutual engagement; so our love should be towards it more affection between man and man, is God's love in explicitly, in a higher degree, or with more frequen- Christ Jesus to us. God has commended and mancy. As man, therefore, hath in him more of divine ifested his love to us in a manner that will fill imresemblance of God's natural likeness and image-mensity and eternity with astonishment: He has good men, of his moral holy image-we ought to love men more than the inferior creatures, and those that are good and holy more than other men; and those with whom we are more concerned, with a more definite love, and which is required to be more frequent in its exercise: but all from the attraction of somewhat divine appearing in the object. So that all rational love, or that is capable of being regulated and measured by a law, is only so far right in its own kind, as we love God in every thing, and every thing upon his account, and for his sake. The nature and spirit of man is, by the apostacy, become disaffected and strange to God-alienated from the divine life-addicted to a particular limit-be ye kind one to another, tender-hearted, forgiving ed good, to the ereature for itself, apart from God; whereupon the things men love are their idols, and men's love is idolatry. But when, by regeneration, a due propension towards God is restored, the universal good draws their minds; they become inclined and enlarged towards it; and, as that is diffused, their love follows it, and flows towards it every where. They love all things principally in and for God; and therefore such men most, as excel in goodness, and in whom the Divine image more brightly shines.* so loved the world as to give his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." This stupendous exhibition of divine mercy is presented by the saered writers, not only as a source of strong consolation, but also as a powerful motive to action; we are not only to contemplate it for the purpose of joy, but also of imitation. Mark the beautiful reasoning of the apostle John-" Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins. Beloved, if God so loved us, we ought also to love one another."Similar to this is also the inference of Paul-" And one another, even as God for Christ's sake hath forgiven you. Be ye therefore followers (imitators) of God, as dear children, and walk in love as Christ who hath loved us, and hath given himself for us an offering and a sacrifice to God, for a sweet smelling savor." How forcible, yet how tender is such language! there is a charm in such a motive, which no terms can describe. The love of God, then, in its existence and arrangements from eternity; in its manifestation in time by the cross of our Lord Jesus Christ; in its topless height, its fathomless Let us, then, remember that the beautiful super-depth, its measureless length and breadth;-is the structure of philanthropy, which the apostle has grand inducement to universal affection: and is it raised in this chapter, has for its foundation a su- not enough to soften a heart of stone-to melt a heart preme regard for the great and blessed God. The of ice? The love spoken of in the chapter under utmost kindness and sympathy; the most tender consideration, is that impulse towards our fellowcompassion, united with the most munificent liberal- men which is given us by the cross of Christ: it is ity; if it do not rest on the love of God, is not the not mere natural kindness, but it is love for Christ's temper here set forth-is not the grace which has sake; it is not the mere operations of a generous the principle of immortality in its nature, and which temper, but it is the feeling which moved in the will live and flourish in eternity, when faith and apostle's breast, when he exclaimed, "The love hope shall cease. Human excellence, however dis-of Christ constraineth us;" it is not natural religion, tinguished, whatever good it may diffuse upon but Christianity; it is, so to speak, a plant which others, or whatever glory it may draw around it-grows on Calvary, and entwines itself for support self, if it be not sanctified and supported by this holy principle, is corruptible and mortal, and cannot dwell in the presence of God, nor exist amidst the glories of eternity; but is only the flower of the grass which shall wither away in the rebuke of the Almighty. For want of this vital and essential principle of all true religion, how much of amiable compassion, and of tender attention to the woes of humanity-how much of kindly feeling and active benevolence, is daily expended, which, while it yields its amiable though unrenewed professor much honor and delight, has not the weight of a feather in the scales of his eternal destiny. 5. This disposition is cherished in our heart by a sense of God's love in Christ Jesus to us. There is this peculiarity in the morality of the New Testament; it is not only enforced by the consideration of Divine power, but by a distinct and repeated reference to Divine goodness. Not Howe on Charity in Reference to other Men's Sins. around the cross. It is a disposition which argues to man. 6. It is that good-will to man which, while its proximate object is the welfare of our fellow-creatures, is ultimately directed to the glory of God. It is the sublime characteristic of every truly Christian virtue, that whatever inferior ends it may seek, and through whatever intervening medium it may pass, it is directed ultimately to the praise of Jehovah: it may put forth its excellences before the admiring eyes of mortals, and exert its energies for their happiness; but neither to attract their applause, nor to build up their interests, must be its highest aim. The rule of our conduct, as to its chief end, is thus explicitly and comprehensively laid down: "Whether therefore ye eat or drink, or whatsoever ye do, do all to the glory of God."This is not mere advice, but a command-and it is a command extending to all our conduct. To glorify God is to act so as that his authority shall be recognized and upheld by us in the world; it is to be seen submitting to his will, and behaving so as that his word and ways shall be better thought of by mankind. Our actions must appear to have a reference to God; and without this, they cannot partake of the character of religion, however excellent and beneficial they may seem. deeds of excellence. His very opinions seemed under the influence of his love; and, as he wished well, he believed well, or hoped well, of many of whom he had formerly thought evil. His meekdescribable; the trouble he gave, and the favors he ness and patience were touching, his kindness inreceived, drew tears from his own eyes, and were acknowledged in expressions that drew tears from all around. There was an ineffable tenderness in his looks, and his words were the very accents of benignity. He lay a pattern of all the passive virtues; and having thus thrown off much that was of the earth, earthy, and put on charity as a garment, and dressed himself for heaven, in his antechamber, his sick room, he departed to be with Christ, and to be for ever perfect in Love. There was a man in whom this was realized, and some extracts from his invaluable Memoir, will prove it; I mean Mr. SCOTT, the author of the Commentary. "His mind," says his biographer, "dwelt much upon love: God is love, and he that dwelleth in love dwelleth in God, and God in him. Faith worketh by love. He seemed full of tenderness and affection to all around him. One evidence,' he said, "I have of meetness for heaven: I feel much love to all mankind-to every man upon dered me.' To his servant he said, 'I thank you earth-to those who have most opposed and slanfor all your kindness to me. If at any time I have been hasty and short, forgive me, and pray to God to forgive me; but lay the blame upon me, not upon religion.' But perhaps this disposition of mind will be best illustrated by exhibiting an example of it; and where shall we find one suited to our purpose? Every mind will perhaps immediately revert to HIM who was love incarnate; and we might indeed point to every action of his benevolent career as a display of the purest philanthropy: but as his example will hereafter be considered, we shall now select one from men of like passions with ourselves; "His tender affection for us all is astonishing in but we must go for it to "the chamber where the such a state of extreme suffering, and cuts us to the good man meets his fate," rather than to the resorts heart. He begged his curate to forgive him, if he of the healthy and the active; for it seems as if the had been occasionally rough and sharp. 'I meant brightest beauties of this love were reserved, like it for your good, but, like every thing of mine, it those of the setting sun, for the eve of its departure was mixed with sin; impute it not, however, to my to another hemisphere. How often have we beheld religion, but to my want of religion.' He is so the dying Christian, who, during long and mortal gentle and loving-it is so delightful to attend upon sickness, has exhibited, as he stood on the verge of him,-that his servants, finding themselves in danheaven, something of the spirit of a glorified im-ger of contention which should wait upon him, mortal. The natural infirmities of temper, which agreed to take it by turns, that each might have her attended him through life, and which sometimes due share of the pleasure and benefit; and yet he dimmed the lustre of his piety, disquieted his own is continually begging our forgiveness for his want peace, and lessened the pleasure of his friends, had of patience and thankfulness. His kindness and all departed, or had sunk into the shade of those affection to all who approached him were carried holy graces which then stood out in bold and com- to the greatest height, and showed themselves in a manding relief upon his soul. The beams of singularly minute attention to all their feelings, heaven now falling upon his spirit were reflected, and, whatever might be for their comfort, to a denot only in the faith that is the confidence of things gree that was quite affecting-especially when he not seen-not only in the hope which entereth with- was suffering so much himself, often in mind as in the veil,-but in the love which is the greatest in well as body. There was an astonishing absence the trinity of Christian virtues. How lowly in the of selfish feelings: even in his worst hours he heart did he seem-how entirely clothed with hu- thought of the health of us all; observed if we sat mility! Instead of being puffed up with any thing up long, and insisted on our retiring; and was much of his own, or uttering a single boasting expres- afraid of paining or hurting as in any way. Mr. sion, it was like a wound in his heart to hear any D. said something on the permanency of his Comone remind him either of his good deeds or dispo-mentary; Ah! he cried, with a semi-contemptusitions; and he appeared in his own eyes less ous smile; and added, 'you know not what a proud than ever, while, like his emblem, the setting sun, heart I have, and how you help the Devil.' He he expanded every moment into greater magnitude proceeded: "There is one feeling I cannot have, if in the view of every spectator. Instead of envying I would: those that have opposed my doctrine, have the possessions or the excellences of other men, it slandered me sadly; but I cannot feel any resentwas a cordial to his departing spirit that he was ment; I can only love and pity them, and pray for leaving them thus distinguished: how kind was he their salvation. I never did feel any resentment to his friends!-and as for his enemies, he had towards them; I only regret that I did not more none; enmity had died in his heart, be forgave all ardently long and pray for their salvation.'-This that was manifestly evil, and kindly interpreted all is love, and how lovely is it?" that was only equivocally so. Nothing lived in his recollection, as to the conduct of others, but their acts of kindness. When intelligence reached his ear of the misconduct of those who had been his adversaries, he grieved in spirit, even as he rejoiced when told of their coming back to public esteem by Can we conceive of a more beautiful exemplification of the virtue I am describing? and this is the temper we ought all to seek. This is the grace, blended with all our living habits, diffused through all our conduct, forming our character, breathing in our desires, speaking in our words, beaming in CHRISTIAN our eyes; in short, a living part of our living selves. And this, be it remembered, is religion-practical religion. CHAPTER III. CHRISTIAN LOVE IS NOT TO BE CONFOUNDED WITH FERENCE TO RELIGIOUS SENTIMENT, OR IN A SEPARATE and entire section is devoted to this distinction of love from a counterfeit resemblance of it, because of the importance of the subject, and the frequency with which the mistake is made of confounding things which are so different from each other. No terms have been more misunderstood or abused than candor and charity. Some have found in them an act of toleration for all religious opinions, however opposed to one another or to the word of God, and a bull of indulgences for all sinful practices which do not transgress the laws of our country: so that, by the aid of these two words, all truth and holiness may be driven out of the world; for if error be innocent, truth miast be unimportant; and if we are to be indulgent towards the sins of others, under the sanction and by the command of Scripture, holiness can be of no consequence either to them or ourselves. 66 If we were to hearken to some, we should conceive of Charity, not as she really is-a spirit of ineffable beauty, descending from heaven upon our distracted earth, holding in her hand the torch of truth, which she had lighted at the fountain of celestial radiance, and clad in a vest of unsullied purity; and who, as she entered upon the scene of discord, proclaimed "glory to God in the highest," as well as peace on earth, good-will to men;" and having with these magic words healed the troubled waters of strife, proceeding to draw men closer to each other, by drawing them closer to Christ, the common centre of believers; and then hushing the clamors of contention, by removing the pride, the ignorance, and the depravity, which produced them. No: but we should think of her as a lying spirit-clad, indeed, in some of the attire of an angel of light, but bearing no heavenly impress, holding no torch of truth, wearing no robe of holiness; smiling, perhaps, but like a sycophant, upon all without distinction; calling upon men, as they are combating for truth and striving against sin, to sheathe their swords and cast away their shields, to be indulgent towards each other's vices and tolerant of each other's errors; because they all mean and feel so substantially alike, though they have different modes of expressing their opinions and of giving utterance to their feelings. Is this charity ?-No: it is Satan in the habiliments of Gabriel. An anonymous American writer has given the following eloquent description. star. "Her thrones seemed ivory, and over her white robes floated an azure mantle besprinkled with drops of heavenly lustre. On her head was a chaplet of such flowers as spring in the regions of bliss; and the summit of the diadem, was distinguished by a centre of rays that resembled the morning The bloom of eternal youth was in her countenance, but her majestic form can only be described in the language of that world where she is fully known. In her right hand was "the Sword of the Spirit," and at her side the symbols of power and majesty. Beneath her feet the clouds were condensed in awful darkness, and her chariot was borne along by the breath of the Almighty." CHARITY. That there is much of this spurious candor in The well-known metrical adage of this poet is It is, I imagine, generally thought, by at least a The question, whether love is to be confounded with indifference to religious principle,-for such does the spurious candor I am contending against "Ye shall know the truth," said Christ; "This is amount to,-is best decided by an appeal to Scrip"and the truth shall make you free." ture. "He that be. life eternal, to know thee, the only true God, and Jesus Christ whom thon hast sent." lieveth on the Son, ha'h everlasting life; and he the wrath of God abideth on him." With what emthat believeth not the Son, shall not see life, but those who attempted to pervert the great doctrine phasis did the apostle speak of the conduct of |