the same nature; descended from the same father; redeemed by the same Saviour; and heirs together with us of the grace of life? If it has pleased God, in the distribution of his providence, to place them in distressful circumstances, are they not thereby rendered objects of commiseration, and justly entitled to our support? Would we in a like situation be unconcerned, if we were overlooked by those who might afford us succour ? No surely let us therefore "minister to those who are in trouble, considering that we ourselves also are in the body."-In like manner, let our love to others display itself in soothing the sorrows which overwhelm their spirits; or imparting instruction which may enlighten their minds. Let us improve such opportunities as may occur, for giving advice, direction, and counsel to the ignorant and those that are out of the way; let us do good and communicate, for with such sacrifices God is well-pleased. 66 If such be the considerations which reason suggests to engage us to brotherly-love, scripture enforces them by other motives no less obligatory. It teaches us, that we should hereby imitate the loving-kindness of our heavenly Father, who is continually doing good to all men, even to the unthankful and evil. He maketh his sun to rise on the evil and on the good; and sendeth rain on the just and on the unjust." He daily loadeth us with his benefits; conducts us by his providence; redeems us by his grace; and gives us all things richly to enjoy, pertaining both to life and to godliness. And though we are daily offending him by our transgressions: yet "he is long suffering and merciful;" forgiving the past, when we endeavour to walk more circumspectly for the future. Now, we are required to imitate the divine perfections, and to love our brethren of mankind as God hath loved We are required to resemble him in his moral character, and to be perfect in some measure as God is perfect. This we can only do by brotherly love. We cannot imitate him in his powerful superintedence, or wise arrangements; but we may be fellow-workers with him in doing good. We may manifest our kindness to all with whom we are connected, as he visits them with his loving us. Bb kindness, we may forgive others the injuries which they commit against us, as he pardons us the offences of which we are guilty against him; and we may extend our benevolence to all within our reach; as his tender mercies are over all his works. Thus shall we be the children of our father who is in heaven. Moreover the example of Christ should oblige us to brotherly-love. He loved us with such regard, as to undertake our redemption, by submitting to the most grievous sufferings for our sakes. "If he therefore loved us," so are we required" to love one another." Besides, during his continuance in the world, he exhibited the most tender compassion for every one who could be benefited by his assistance. And as he hath left us an example that we should follow his steps, we are called upon to imitate him in loving the brethren, and doing good to them as he did, when we have opportunity. Not only the example, but the command of Christ enforces the exercise of benevolent affections. When he was about to leave the world, he delivered this special injunction to his disciples; "a new commandment I give unto you, that ye love one another, as I have loved you, that ye also love one another." And we find the Apostles every where declaring, that universal love and charity is the temper of mind which Christianity is designed to inspire; and that we ought to cherish it, as the peculiar characteristic of a truly religious character. "By this," says St. John, "we know that we have passed from death unto life, because we love the brethren. He that loveth not his brother abideth in death." Finally, we are obliged to exercise brotherly-love, if we would be rendered meet for the inheritance of the saints in light. Into that blessed place, no wrathful nor contentious spirit shall ever enter; for there the saints love one another with pure hearts fervently; there no feuds nor animosities, no clamour nor evil speaking shall be permitted to interrupt their social intercourse; but their hearts shall be united in the bonds of mutual affection, and their love shall be perfected by constant exercise through the of eternity. If then we would be admitted into the ages society of the faithful above; "let us now have fervent charity among ourselves, and abound in love one towards another, and towards all men." And now, what more shall I say to recommend this benevolent affection. We have seen in what respects it should exhibit itself; that every man, in whatever station of life he is placed, may have an opportunity of manifesting his kindness and brotherly love to others, whether as superiors, inferiors, or equals; that the rich should condescend to men of low estate, and the poor submit to those who are placed over them in lawful authority; that we may be friendly to our neighbours; compassionate to the afflicted; and charitable to the poor; that we may not envy the prosperous; nor defame a rival; that we may not be easily provoked by the injurious; but long-suffering and forbearing; preserving the unity of the spirit in the bond of peace.-We may be persuaded, that it is reasonable thus to treat our fellowcreatures with affection and humanity, because we would expect to receive the same treatment, whenever our circumstances are such as require their sympathetic regard; that the exercise of brotherly love renders our characters amiable, because it preserves the peace and tranquillity of our own minds; and because it renders us useful in diffus ing happiness among others. Would we wish to possess these advantages, would we desire thus to do good; let us cherish the love of mankind which is the only means of becoming blessings in our generation.-Shall we not be prompted to this duty, by the high estimation in which it is held in the Christian system as it is the sum of practical religion shall we not be instigated to it from regard to the intention of our Maker, who hath bestowed on us benevolent affections that they might be cherished: from our connection with society in which love is necessary for rendering our interconrse delightful; from sympathy to many objects who might be benefited by our liberality? Surely we cannot disregard these considerations, and be blameless.-Above all, shall we not be excited to love one another, in imitation of the goodness of God; in compliance with the example of Christ; in obedience to his command; and as a means of rendering us meet for the kindom of heaven? These are motives which should stir up all our energies to abound in this heavenly grace; these are motives which should prevail with us, to love our neighbour as ourselves.-And let us not excuse ourselves from its exercise, under the notion that it is a moral precept; but let us be persuaded that such a precept which is so essential a branch of Christian duty, so earnestly enjoined by our Lord and his Apostles; recommended in almost every page of scripture; and declared to be necessary for our salvation, is indeed of the last importance to be observed: and "let us love one another not in name and in word only, but in deed and in truth." SERMON XVII, ON THE EDUCATION OF CHILDREN. PROV. XXII. 6. Train up a child in the way he should go; and when he is old he will not depart from it. 66 THE education of children is one of the most important duties which devolves upon a Christian parent; and a task which the instructors of youth have always found most difficult to perform. For such is the frowardness of the human mind in the years of childhood, that it is unapt to receive the lessons of instruction; and resists the first attempts to nurture it in the school of discipline. Idleness," says Solomon," is bound in the heart of a child" and we see that experience confirms his assertion. The infant faculties are naturally prone to engage in such amusements as afford delight; and averse to such pursuits as require exertion. As the employments which education imposes, are so contrary to the inclinations of youth; hence arises the opposition we meet with in overcoming their reluctance, and inspiring them with a relish for those exercises proposed for their improvement.—If, indeed, their minds might be permitted to remain without culture, their education might be delayed, till they were better disposed to imbibe the instructions of wisdom; but when it is considered, that youth is the proper season for sowing the seeds of knowledge, and infusing the principles of virtue in the soul; and that if it pass away without receiving these, no other period of life can be applied to the same purpose; hence arises the necessity of |