sence of God seems particularly desirable. That occasion is, when we are called upon, in the course of his providence, to resign ourselves to any afflictive dispensation. Too many have learned, by sad experience, what a painful struggle it costs to arrive at a perfectly resigned and contented temper of mind. All must be sensible how desirable it is, in such circumstances, to obtain for the drooping spirit every possible alleviation. What more effectual alleviation can be offered than that to which the virtuous and patient sufferer may reasonably lay claim, in the assurance that the resignation with which he has met his misfortunes has been noticed, and is approved of, by an omnipresent Deity. Why, then, should he neglect to procure for himself this alleviation? Why should he refuse to listen to the comfortable declaration,-a declaration equally true, whatever may be the particular circumstances of the individual,-that" the righteous Lord loveth righteousness; and that his countenance doth behold the upright"?

We conclude by recommending it to you, my brethren, to employ, habitually and perseveringly, the means of promoting your religious improvement, to which your attention has been directed. Accustom yourselves to associate the

ideas of the Divine presence and approbation with everything in your conduct which conscience will permit you to regard as innocent or praiseworthy. Picture to yourselves a benevolent and merciful, but, at the same time, a holy and righteous God, as the ever-present and approving witness of every affliction patiently endured, of every virtuous struggle, of every kind and charitable action, nay, even of your ordinary occupations and enjoyments, so far as they are innocent or praiseworthy. So shall you accumulate perpetually increasing stores of strength and comfort against future seasons of suffering and temptation. So shall you be enabled, like the patriarch of old, to "walk with God" during this brief existence, and be prepared for entering hereafter upon that better state, where the pleasures you have learned to value most highly will be indefinitely increased, and where they will last for ever.

SERMON VI.

RELIGIOUS SYMPATHY.

ROMANS i., 12.

That is, that I may be comforted together with you, by the mutual faith both of you and me.

At the time when this epistle was written, the Christian church at Rome seems not to have enjoyed the benefit of a visit from any of the apostles. Christianity had been made known there, either by inhabitants of some of the eastern provinces, whom business had brought to the capital, or by resident Jews, who, having visited Jerusalem, had been converted to the Christian faith. Whatever may have been the origin of the society of Christians at Rome, it would seem that they had not hitherto been made partakers of any of those miraculous powers which the apostles had, in many cases, been enabled to communicate, and which must have had so powerful an effect in confirming the faith of the early churches. This deficiency in their means of edification the apostle expresses his anxiety to supply. "I long to see

you," says he, " that I may impart unto you some spiritual gift, to the end ye may be established." Anxious, however, as it would appear, to guard against the possibility of offence being taken by any, at this assumption of superiority on the part of one who was personally a stranger to them, he modestly adds, " that is, that I may be comforted together with you, by the mutual faith both of you and me." It is by no means necessary to understand the apostle as admitting, in these words, that his own faith required strengthening, as well as that of his correspondents. They merely contain a general recognition of the satisfaction and comfort which are derived in all cases, and especially in those where a high degree of interest is excited, from the reflection that we are in the midst of those who share in our opinions and feelings.

The influence of sympathy upon the human mind is well known. Man is formed for society. His mental constitution is such as to compel him to take some interest in the thoughts and feelings of his fellow men. He lives, in some degree, in those by whom he is surrounded.He is perpetually placing himself in the circumstances of others, so far as he is acquainted with them, and imagining how they feel, and, of course, so far as this imagination is correct,

feeling along with them. Events, whether happy or calamitous, have a tendency to excite in the minds of those who become acquainted with them correspondent feelings. The strength of the feelings, in both cases, will depend on the powers of imagination possessed by the individual, on the accuracy of his knowledge of the circumstances, and, above all, on his acquaintance with the persons concerned, and the degree of interest which he takes in their happiness. Even where the circumstances of the case are unknown, however, the sight of a tear, rolling down the human cheek, is sufficient to supply materials to the imagination; and the moistened eye of the spectator bears instant testimony to the rapidity, as well as the efficiency, of its workmanship. Joy is no less contagious; and the smile of pleasure, even before the playful sally that produced it has been made known, is already reflected from face to face, and diffuses a glow of happiness around the social circle. Nor is it merely to our joys and sorrows that the mysterious power of sympathy extends. All our emotions, whether pleasurable or painful, have a similar tendency to communicate themselves. They are all capable of passing along that electric chain of feeling which the poet describes as invisibly encircling every member of the human family. It must be evi