a narrow or sectarian feeling; for it embraces all the followers of Christ without exception. But it does not embrace them all without distinction; it glows with a peculiar warmth to those whose connexion is peculiarly close, who are members of the same church or congregation. Nor is this any thing but what is fit and proper; since every individual has it in his power to do more good to those among whom he lives, and with whom he daily associates, than to those at a distance ; and the welfare of the whole is most efficiently promoted by every individual striving most to advance the improvement of those with whom he is most nearly connected.

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Where christian love reigns in the heart, it will spontaneously manifest itself by all those good offices and beneficent services which are the natural fruits and expressions of love. It will manifest itself, therefore, in the form of sympathy with the afflicted, prompting its possessor to weep with them that weep, and to administer such consolation as it is in his power to impart. It will manifest itself in the form of candour in judging, putting the most favourable construction on doubtful actions, and never condemning without cause. Charity thinketh no evil," &c. It will manifest itself in the form of beneficence to the poor and the destitute. Under the influence of christian love, the heart, which was hard and stony, will melt and soften, and, like the rock smitten by the rod of Moses, will emit streams of tender compassion and munificent liberality. Under its influence the selfish will become benevolent, and the churl will become bountiful. Christian love will manifest itself also in affectionate attempts to guide the perplexed, to instruct the ill-informed, to arouse and stimulate the remiss and the indolent, to correct the erring, and to

reclaim the backslider. He in whose heart it glows will recollect habitually the solemn admonition, "Thou shalt not hate thy brother in thy heart; thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him." Instead, therefore, of saying with Cain, " Am I my brother's keeper," the member of a christian church, who is actuated by christian love, will regard himself as the keeper of his brethren, and will, to the utmost of his power, endeavour to preserve them from sin, and to promote their improvement in "knowledge, righteousness, and holiness."

"And what a happy scene does the church present, where the obligation of the ever new commandment of the Lord is felt-among the members of which brotherly love prevails. It is a little enclosure, fenced off from the troubled and warring world. The tumult and the tempest are heard without, but all within is peace and confidence. O how good and how pleasant it is for brethren to dwell together in unity! The precious ointment that was poured upon the head of the High Priest, diffusing its fragrance over all his robes; the dew of Hermon-the dew that descended upon the mountains of Zion, hanging its countless gems of orient pearl and gold in the morning ray, on the blade, and bush, and tree,-presented not so grateful an image, produced not so pure, and refreshing, and delightful an impression, as the scene which the church exhibits, when the multitude of them who believe are of one heart and one soul. And it is when thus united that the church is powerful and prosperous. The maxim of the enemy hitherto has been, divide, and so weaken; and the policy has been, alas! but too successful. May we at last see the dawn of a happier day, when the church shall look forth as the morning, 'fair as the moon, clear as the sun, terrible as an army with ban

ners;' and then the promised conquest of a world to the willing and happy subjection of her glorious King, will be speedily achieved."*

VII. When a church is spiritually prosperous, its members may be expected to be eminently distinguished by their humility. All, or almost all the graces and virtues of the christian character have a natural affinity, but they are not all connected with each other by ties equally intimate. They admit of being arranged into families or classes, or groups. Thus, for instance, the softer graces, the graces of meekness and gentleness, of sensibility and tenderness, form one class; and the sterner virtues, the virtues of zeal and courage, of integrity and fortitude, form another. Now, though it may be impossible for a person to be pre-eminent for one christian virtue, and totally destitute of another, it may yet be possible to possess a considerable portion of one virtue, or class of virtues, and to be extremely deficient in another;-to possess, say, a considerable portion of the softer graces, and be extremely deficient in the sterner virtues, or to possess a considerable portion of the latter, and be extremely deficient in the former.

It was one of the glories of the character of the Saviour, that it was perfect and "entire, wanting nothing." He was pre-eminent for every excellence. In his personal conduct he was at once" merciful and faithful." While he was "meek and lowly," tender and compassionate, he was also zealous, unflinching, and fearless; and in his official administration, "justice and judgment are the habitation of his throne, while mercy and truth go before his face."

In his character and conduct there was no defect

* Theological Magazine, 1828, p. 79.

and no disproportion; but that cannot be said of any of his followers; and many have there been of them whose deficiencies and inconsistencies have been great and glaring. How often do we meet, in the history of the church or in actual life, with instances of persons whose piety it would be unreasonable to question, who are extremely deficient in the virtue, or in some branches of the virtue, under our more immediate consideration. They seem to be zealous for the truth, they "keep themselves unspotted from the world,” and yet, in their temper and conduct, they are singularly unaccommodating and unamiable. They expect others to yield to them in every thing, but they have no idea of yielding to others in any thing.

In the temper now referred to there may be a portion of zeal and fidelity, but there is also a large admixture of pride, and obstinacy, and self-conceit; nor can it be doubted that a very different spirit will be exemplified in those brighter and purer ages which yet await the church of Christ. Her members will then afford a conspicuous and attractive display of that "wisdom which is from above," which is "peaceable," as well as "pure,"-" gentle, easy to be entreated;" and of that "charity which suffereth long and is kind, vaunteth not itself, is not puffed up, beareth all things."

Let me exhort you, brethren, to cultivate and manifest" a meek and lowly spirit." You would feel shocked at a man who should say, in words, to a brother, "Stand by thyself; come not near to me, I am holier than thou." But, my friends, you do what is little better than this, if, by deeds, you are perpetually saying to others that you are wiser and better than they, and that, in every instance, their wishes and opinions must be subordinated to yours. Christianity teaches you a different lesson. Would you be first among the dis

ciples of Christ, the "greatest in the kingdom of God?" You must esteem yourselves the least of all, and act as "the servants of all." Such was the conduct of Christ himself. He was pre-eminently "meek and lowly;" he "pleased not himself;" he "was among his disciples as he that serveth,”—as their servant. "Go you, and learn of him." "I beseech you that ye walk worthy of the vocation wherewith ye are called, with all lowliness and meekness, with long-suffering, forbearing one another in love; endeavouring to keep the unity of the Spirit in the bond of peace." "Let nothing be done through strife or vain-glory; but in lowliness of mind, let each esteem others better than themselves."

VIII. When a church is spiritually prosperous, its members will be distinguished by zeal and activity. There are multitudes of professing christians who seem to entertain the notion, that a religious life is a life of comparative supineness and indolence. They can understand how some degree of anxiety and exertion is necessary to secure a personal interest in the blessings of redemption, to obtain admission at first into the kingdom of God; but after that interest has been secured, and that admission has been obtained, they cannot well comprehend what more the christian has to do; and they seem to think that he may sit down and wait in pleasing anticipation of the day when he shall be removed from the present world, and translated to "the inheritance of the saints in light."

This is a view of religion which is utterly erroneous, and which is fitted to be unspeakably injurious. It is diametrically repugnant to the representations and injunctions of the holy scriptures; for they exhibit a religious life as a life of unceasing watchfulness and consideration, and of unceasing and strenuous exertion. Do not they exhort us "to glorify our Father in