body of evangelical morality; but, though this might be true, of what consequence to mankind in general were those fragments of moral doctrines that lay scattered through a variety of facts, unembodied for the direction of universal practice, and unenforced by any supreme authority?

Whatever the friends of natural religion may assert, mere speculative truths, discovered by the human mind, will strike but feebly upon the heart. It is necessary as well to believe that the precepts we follow are of divine origin, as to know them accompanied with sanctions of the highest importance.

Upon this foundation stand the interests of the Christian religion. A most exalted system of morality, formed and embodied by the wisdom of God, recommends itself to our practice, not only by its own amiable and intrinsic excellence, but by the most interesting sanctions that can possibly appeal to our passions or desires. Our love of life is flattered with the prospect of immortality, and our desire of happiness is gratified by promises of the most exalted and invariable felicity.

Motives, however, less powerful than these might, one should think, induce us to obey the precepts of a religion that breathes so benevolent, so delightful a spirit!

Were the charity, here described by the apostle, universally prevalent, how infinitely greater and more secure would be the social happiness of man!

That disorder in the commerce of society which arises from the too ready indulgence of anger and resentment would then be no more; for,

I. Charity suffereth long.

In this state of error and frailty, where the best of human beings has many faults, has much to be borne with, and much to be forgiven, this disposition of long-suffering charity is indispensably necessary for our common peace.

Weak and imperfect creatures as we are, shall we indulge the peevishness of hasty censure? Shall we give ourselves up to cruel and precipitate judgments on what, at first sight, bears the appearance of a fault? Surely, if we are of such a spirit, we are destitute of that charity, without which the apostle declares that all other properties shall profit us nothing.

The charitable person suffereth long. The genius and precepts of his religion teach him, what the truth of philosophy and reason likewise approve, to bear with the frailties of his fellow-creatures.

He who is hasty to determine upon the

conduct and the principles of others, will often form injurious conclusions, and judgments always, at least, uncharitable. Many circumstances there are which, upon a superficial view, may have the appearance of vice, of impropriety, or of folly; but which, were we made sufficiently acquainted with the causes that produced, or the motives that led to them, we should frequently find to be such as either the weakness of human nature could not easily avoid, or such as were well and wisely enough intended, though chance or error rendered the effect obnoxious.

Rash resentments are equally inconsistent with true charity, and with true philosophy. The first recommends a temper that is patient, forgiving, and subdued; the last advises us to preserve our own quiet, by neglecting the insults and enormities of others, The first teacheth us to forgive, as we would be forgiven; the last suggesteth to us, that, in consequence of human imperfection, we must necessarily meet with many disagreeable circumstances, and that it would be absurd to expect from such a creature as man unerring wisdom, or invariable benevolence.

The author of the book of Ecclesiastes spoke agreeably to his character of wisdom, when he said,

Take no heed unto all words that are spoken, lest thou hear thy servant curse thee;

For oftentimes also thine own heart knoweth that thou thyself likewise hast cursed others".

But the essential characteristic of the Christian religion is not only long suffering; for, II. Charity is kind.

That benevolence, that tenderness of opinion, that love of human kind so warmly recommended by the Author of our religion, and so visible in all his precepts, render him, while respectable as a legislator, amiable as a friend.

The lawgiver, who consults only the happiness of the people, who, in every edict, is apparently influenced by motives that make for the universal welfare, is generally and justly adored.

Such is the Founder of the Christian dispensation. In all his doctrines, and in all his precepts, you see that kindness so peculiar to his own character, and so repeatedly recommended to all his followers-to love one another, to love as brethren, to be kindly

The Septuagint is more full in this particular: Kai ye εις πανίας λογους ους λαλήσουσιν ασεβεις, μη της καρδίαν σου, όπως μη ακουσης του δουλου σου καταρωμένου σε. Ότι πλειςάκις πονηρεύσεται σε, και καθοδούς πολλας κακώσει καρδίαν σου, ότι ὡς και γε συ κατηράσω ἑτερους.

affectioned one to another, are precepts universally enforced by all the evangelical and apostolical writers.

By that wisdom which erreth not they were taught to know that this social affection was the surest foundation of moral goodness; that love worketh no ill to his neighbour; and that, therefore, love is the fulfilling of the law.

So necessary is this mutual kindness to the well being of society, and the happiness of human life, so expedient that benevolence which binds and endears us to each other, that no system of religion which should not enjoin, no charity that should not comprehend it, would be suited to the wants of the community, or adapted to the attainable excellence of our nature.

The greatest and the best part of our temporal happiness is founded on that friendly and agreeable intercourse we have with one another. Without kindness this intercourse cannot subsist; or should it be kept up by commercial interests, the heart would derive no sincere or valuable satisfaction from it, when neither dignified by friendship, nor endeared by affection.

This disposition of kindness will save us from many painful and criminal passions, which the depravity of human nature is too