entertaining it. It is, in every sense of the word, a passion; that is to say, nothing of an active character mingles with the modification into which we have been moulded. And hence, in harbouring such love, we make no approach towards rising into the dignity of free and moral beings.
But the character and groundwork of the other species of love—of our love, namely, of our enemies—is widely different from this. Let us ask what is the exact meaning of the precept, "Love your enemies?" Does it mean, love them with a natural love, love them as you love your friends? Does it mean, make your love spring up towards those that hate you, just in the same way, and by the same natural process as it springs up towards those that love you? If it means this, then we are bold enough to say, that it plainly and palpably inculcates an impracticability; for we are sure that no man can love his enemies with the same direct natural love as he loves his friends withal; if he ever does love them, it can only be after he has passed himself through some intermediate act which is not to be found in the natural emotion of love. Besides, in reducing this kind of love to the level of a natural feeling, it would be left as completely stripped of its character of morality as the other species is. But Christianity does not degrade this kind of love to the level of a passion, neither does it in this, or in any other case, inculcate an impracticable act or condition of humanity. What, then,
