And, indeed, what better proof could there be of a principle of grace in the heart than this love of the brethren? What better indication that they were actuated by the spirit of him who is love itself? What could more effectually preserve the infant church from the rending fury of sects and schisms, than this harmony of affections, this union of minds? So strictly requisite then, that it was made the test of the true Christian.

But was it necessary in the early state of Christianity, and is it not equally so now? Stands not our holy church in need of the spirit of unanimity and love, when we see the bigot zeal of popery so industrious on the one hand, and the delusions of fanaticism so successful on the other? Were ever the sacred connections of mutual amity more necessary in the Church of England than at the present time? In what parish, nay, in what village have not some of her wavering members been deceived by the insinuations of the puritan or the bigot? Have not we seen the labours of these men too successful in creating preju dice and divisions? And is not this in some measure owing to the want of brotherly affection, the unity of the spirit in the bond of peace? Were this more effectually cultivated

among us, the good Shepherd would see fewer stragglers from his fold.

So necessary is this principle of uniting love in the support of religion; nor is it less valuable, or less needful in social life: mutual affection is not only the best proof of piety, and the principal security from innovations in religion, but the purest source of social duties, and the firmest foundation of moral justice. Were every man to consider himself as deriving his existence from one common parent, as connected to the whole species by an eternal relation, and, in consequence of this reflection, to behave to every fellow creature as a brother, would not the second great commandment of the law be most emphatically fulfilled? And would it not, at the same time, most effectually promote the welfare of society? Would not the life and property of every individual be infinitely the most secure, when from the law of nature, as well as of nations, from the connections of relation, as well as the obligations of moral rectitude, he could claim the assistance and regard of others?

To love as brethren must, in the consequence, be to act as brethren. No person of humanity would willingly see him who derived

his being from the same parents, the partner of the same womb, whom the same affections nursed, for whom the same care provided, in misery or distress. The voice of nature would plead for the wretched, and demand the relief and assistance of a brother. Should the same voice point out every individual to our regard, when would justice bewail the violation of her laws, or misery complain without assistance and redress? Should we consider every fellow-creature as relatively, though not absolutely, a brother, how happy must be the effect of such a conclusion! What peace and. harmony would run through the system of life! How delightful must be the effect of universal benevolence! Free from the injuries of oppression and the insolence of pride, the malignity of envy and the extortion of avarice, how very different would be the face of society! Should the smiles of affection dwell on every aspect, this life should no longer be called the valley of mourning! Should brotherly love glow in every breast, how would it awake every tender passion! how ready would pity be to weep over distress, and pay the sympathizing tear to pain and misery!

II. If we love as brethren, we shall, of consequence, be pitiful. Let stoic pride shut up

the bowels of mercy, and stop the sluices of compassion: a Christian will not be ashamed of the tender sensations of humanity, to mourn with those that mourn, and weep with those that weep. Jesus wept. The tear that was shed over the sorrows of Jerusalem, the prophetic voice of sympathy that mourned its approaching ruin, give us a right to indulge the sensibility of pity, and teach us that such affections are not unwelcome to heaven.

Nay, we are commanded, as well by the Author of our salvation as his apostles, to be full of compassion; it is a duty enjoined by religion, as incumbent on humanity: it is this that directs the hand of charity to relieve, and points out to benevolence the objects of assistance. Without this, charity is ostentation, and munificence hypocrisy.

Pity brings the mind into an humble frame, and makes it susceptible of the impressions of piety and gratitude to the great Preserver of men; when the misfortunes of humanity make us sensible of our weakness, and of our dependence on that Being who alone is almighty.

The excellence of this affection is demonstrable in that it is always found in the finest dispositions. If pride fill the breast with obstinacy and arrogance, we may be assured

that pity dwells not there. If avarice turn the ear from the complaints of poverty, we may naturally conclude that pity dwells not there.

He whose heart is depraved by the indulgence of irregular appetites, or contracted by unsocial vices, is rarely sensible of the emotions of compassion. It is almost peculiarly the growth of the humble, heavenly mind, that is full of benevolence, tenderness, and humanity. If we look into the lives of those who have been most renowned for their piety, I believe we shall find few who have not left behind them some extraordinary instances, the effects of this generous sympathy.

Such indeed is the excellence of a compassionate temper, that perhaps there never was a good man, who was not in a great degree distinguished by it.

Its usefulness to society cannot be disputed: if, as we have observed, it be the source of charity; if it direct us to the relief of misery, and the consolation of distress; if it be feet to the lame, or eyes to the blind; if its words uphold those that are falling, and if it strengthen the feeble knees-its utility is confessed; and it is, with indisputable propriety, enjoined by the law of religion.

III. Thus necessary and thus useful is that