ored, for they have loved me with all their minds. Hence our affection for God is inseparably connected with our happiness. But this leads me to the fifth consideration of my subject: who is our neighbor, and in what sense we are to love him as ourselves. Human wisdom will find itself but poorly prepared to comprehend all the moral relations of life; nor indeed is it her province. She may comprehend a few, and these may give her some impression of those that are unintelligible; and as the few within the limits of her knowledge carry with them evidences of benevolence, the presumption is, that those which are beyond her reach, are equally so; (i. e. benevolent.) There are no data upon which any other conclusion can be based. To love our neighbor as ourselves, may seem a task almost too arduous; but nevertheless, it is a moral duty. The moral law of God has never been abrogated. It is as binding on the consciences of men now, as when it was first delivered amid the thunderings and lightnings of Sinai. Nay, more so; for Christ has invested it with additional dignity and glory. He has made it more honorable. His atonement has superseded the necessity of no law but the ceremonial. Men are under no obligation to observe the external rites of the old covenant; but its moral principles remain. God no longer makes his presence a condition of offering sacrifice at Mount Gerizim, or Jerusalem; but requires the devotion of a pure and holy affection. Thou shalt love thy neighbor as thyself, is command frequently introduced, enforced, and insisted upon. It seems to be the soul of all the other commands contained in the second table of the decalogue. Hence we account for the frequency of it in the writings of the New Testament. Numerous are the instances in which the Saviour inculcated it. Scarcely, if ever, did he make a public address, without recommending the observance of this command. The Apostle Paul, faithful to the example of his Lord, has not been wanting in inculcating this duty. In his epistle to the Galatians, the 5th chapter, and 14th verse, he says: For all the law is fulfilled in this word; even this: Thou shalt love thy neighbor as thyself. In his address to Timothy, he says: Now the end of the commandment is love out of a pure heart and a good conscience, and of faith unfeigned. In his epistle to the Romans, after enumerating the prohibitions of the first commandment, he says: If there be any other, it is comprehended in this, namely: Thou shalt love thy neighbor as thyself. The Apostle James was no less anxious to enforce the same duty. In the 2nd chapter of his epistle, and the 8th verse, he says: If ye fulfil the royal law according to the Scriptures-Thou shalt love thy neighbor as thyself, ye do well. The frequency with which this duty is inculcated, shows its importance; and it never would have been thus urged, unless it was beneficial; and experience teaches us that it is emphatically so. It would be a perversion of the term neighbor, to suppose it applicable to those only who reside in our immediate neighborhood. Moral obligations recognize no localities. They are nei ther more or less binding by nearness or remoteness; and consequently every man is our neighbor. This is in accordance with that beautiful illustration given by our Saviour in the parable of the good Samaritan, To do to others, what you would wish that they, under similar circumstances, should do to you, is considered the extent of the obligation involved in the command, Love thy neighbour as thyself. The interpretation is rational, and in harmony with the laws of our nature. If this simple command was faithfully observed, what a vast amount of sufferings would be obviated; and what incalculable benefits would succeed. Rapine, murder, and injustice would find no soil in which to germinate. Hatred, malice, and revenge would find no food to satiate their fiend-like appetite. The iron messengers of death would no longer belch their fires of destruction. The whole face of the world would be changed from on Acheron to a paradise. The voice of wailing would be changed for exultation. All would be peace, tranquility, and enjoyment. Parents would be affectionate to their children, and children obedient to their parents. Masters would be kind to their servants, and servants faithful to their masters. Rulers would regard the rights of the ruled, and the ruled would respect the authority of the rulers. Such would be the condition of society, if this simple command was faithfully observed. no man presume to say, that it is impossible. The rule which a monarch gave to his son who wished some information in the government of his subjects, may materially assist you in fulfilling this command, of loving your neighbor as yourself—Says he to his son: 'In petitions, or remonstrances on the part of your subjects, place yourself in their condition, with all the circumstances in question, and what you would expect your monarch to do for you, that do you for them.' A hearty recommendation of the same rule may here be appropriately introduced. Our happiness is so blended with each other, that whatever would be beneficial for one, will be so for another. In promoting the interest of my neighbor, I do virtually advance my own-so intimately are our interests interwoven with each other. Hence we perceive the reasonableness, the benevolence of the command to love our neighbor as ourselves. But I must hasten to notice the sixth subject under consideration, viz: That the permanency of our happiness is inseparably connected with the observance of the command of loving God with all our strength, and our neighbor as ourselves. Let The duties of life are numerous-some civil-some domestic, and some social; yet they are all moral duties. Experience, the most faithful schoolmaster we have, has long since taught us, that there can be no permanency in any institution which is not based upon principles of morality and justice. That, where these fundamental principles are wanting, there can be no durability to human systems. That how beautious soever may be the superstructure, there is nothing solid on which it can rest. That it carries within itself the elements of destruction, and sooner or la ter, these will work its ruin. No one who has reflected upon moral subjects, can fail to perceive the relation which God has established between justice and permanency, between virtue and happiness; and that without these, nothing can be permanently useful. Hence we account for nations arising to a very high state of national prosperity; and maintaining it for a time; and then declining. These changes are not the result of necessity, as maintained by some. The supposition, that nations, like individuals, have a beginning, a perfection, and an end, is fallacious. Moral results can no more exist, without their antecedents, than physical. The rules which conduct a nation to prosperity, if persevered in, will continue that prosperity; but if departed from, will effect a declining. Hence we see, that Persia, for more than two centuries, enjoyed a degree of unrivaled glory, so long as she adhered to the simplicity of her jurisprudence; but so soon as she departed from it, her glory fled, "Like the baseless fabric of a dream." And Greece, too, the land of poetry and philosophy; and Rome, the proud mistress of the world; and others, whose memories lie hid in the chronicles of other times-they will ever constitute imperishable memorials of the truth, that nations tend to decay in proportion as they decline in virtue and intelligence. Hence, Phocian, in substance, has judicially said, that nations have never ceased to be prosperous, but by departing from those institutions to which they owed their prosperity. Now the same laws which will apply to nations, will to individuals for we cannot suppose a nation without individuals. Besides, moral results can differ only in degree, and not in kind. He therefore, whose rules, for individual government, are not strictly moral and just, can never experience any permanent enjoyment; for, like an unjust and oppressive nation, he will be at war with every one; he will carry in his bosom the elements of destruction; and these, sooner or later, will work his ruin. Hence, moral principles are essential to the permanency of individual happiness. And in proportion to the purity of those principles, will be the degree of enjoyment. As God is infinitely holy, just, and benevolent, whatever proceeds from Him, in the form of laws, must be of the same character; and hence this command, Thou shalt love the Lord thy God with all thy heart, and thy neighbor as thyself, being a pure, holy, and just command, the observance of it, from a moral necessity, must give permanency to our happiness; which was the last point to proved. I would pursue the subject further, but I have already detained you too long. In discussing the subject before me, I mentioned some of the ill effects arising from the disbelief of the existence of God, and the rejection of the Bible, as a divine revelation. After which, I briefly considered some arguments in favor of the existence of God; and showed, that He not only exists, but that He is benevolent. Inext observed, that the creation of man could be none other than a favor; and man therefore, is under moral obligation to love Him supremely. I further stated, that He, who could thus create man, is alone worthy of his supreme affection; and a preference for His will is the only rule to determine man's affection. In further consideration of the subject, I observed, that every man is our neighbor, and that to do for him what we would expect him to do for us, under similar circumstances, is all that is implied in the command. In conclusion, I stated, that the permanency of our happiness is inseparably connected with the ebservance of this command: Thou shalt love the Lord thy God with all thy heart, and thy neighbor as thyself. In whatever light the subject is viewed, it is filled with moral congruity. Its observance is the secret of human happiness. It is a rich and valuable treasure, over which many materials are thrown, and the more they are removed, the stronger becomes its attraction. It brings us in closer proximity with God. It multiplies the sources of our moral discoveries. It unfolds to us scenes of beauty and grandeur, moving in harmonious succession; all illustrating the wisdom and benevolence of its incomparable Author. Viewed through the mists of natural religion, or the dark vapors of pagan philosophy, it may seem an arbitrary command, prejudicial in its consequences. But contemplated in the reflected light of the Gospel, and the experience of ages, it appears in its native beauty and loveliness-the magnet of philosophy; the pivot on which hangs the destinies of the world; the only sure touchstone to an imperishable weight of glory. "Such is thy glorious law, O God! 'Tis for our light and guidance given; And points the path to bliss and heaven. "It fills the soul with sweet delight, THE PREVALENCE OF CHRISTIANITY IN THE WORLD FOR NEARLY TWO THOUSAND YEARS ONE OF THE HIGHEST MORAL PROOFS THAT IT IS A DIVINE REVELATION, Preached as a Commencement Sermon, before the University of Georgia, Athens Ga., July 30, 1843, by REV. WM. T. BRANTLY, JR., pastor of the Baptist Church in Augusta, Ga. "And now I say unto you, refrain from these men, and let them alone: for if this counsel or this work be of men, it will come to nought: but if it be of God, ye cannot overthrow it: lest haply ye be found even to fight against God."—Acтs v: 38, 39. You remember the occasion of this advice. Very shortly after the return of our Lord to heaven, the preaching of the gospel by his Apostles, was attended with such extraordinary success as to excite the apprehension of the Jewish rulers, lest the new religion should supplant the faith of their ancestors. They had already given orders to the heralds of the cross to quit Jerusalem, and to desist from the publication of their offensive doctrines. But acting from the highest convictions of duty, the Apostles persisted in preaching Christ crucified. Perceiving that their injunctions were disregarded, a council was convened to devise a plan for the suppression of the troublesome heresy. After some deliberation, it appeared to the assembly that the most effectual method of extinguishing this religion was to put to death its preachers, the obstinate advocates of its claims. They were about to carry this measure into effect, when as we are informed by the narrative, Gamaliel a doctor of the law, held in high reputation among the people, urged the adoption of a different course. He reminded the council of several impostors, who had previously risen up and caused them much trouble by seducing the people; but who, having been put to death, their followers were in a short time dispersed. He brought to their notice the case of Theudas who had enlisted in his cause about 400 disciples who continued faithful during the life of their leader, but who were disbanded shortly after his death; he adverted also to Judas of Galilee, who in the days of the taxing drew away much people after him, but who were scattered when he died. From these cases he inferred, that if Jesus Christ was really an impostor, inasmuch as he had been crucified, the believers in what he published would soon be dispersed and there was no necessity for shedding their blood. If they were |