singular affection which is destitute of mercy. So powerfully did this holy passion operate in the first ages of the church, that many rich Christians sold their estates, and shared their affluence with the poor. What rendered this act the more remarkable is, that it was purely voluntary. It is not our duty any more than it was theirs, to go this length; still, however, it is evident both from general principles as well as from particular precepts, that we are under obligation to make some provision for the comfort of the poor. This duty must be left in the statement of general terms, as it is impossible to define its precise limits. It does not appear to me to be at all incumbent to make regular periodical distributions to the poor, whether in circumstances of distress or not. Some churches have a registered list of pensioners, who come as regularly for their pay, as if they were hired servants. If they are old, infirm, or unprovided for, this is very well; but for those to receive relief, who are getting a comfortable subsistence by their labour, is an abuse of the charity of the church. The money collected at the Lord's supper, should be reserved for times of sickness and peculiar necessity.

It should be recollected, also, that public contributions do not release the members from the exercise of private liberality. The shilling a month which is given at the sacrament, seems, in the opinion of many, to discharge them from

all further obligation to provide for the comfort of their poorer brethren, and to be a sort of composition for the full exercise of religious charity. This is a great mistake; it ought rather to be considered as a mere earnest, or pledge of all that more effective and abundant liberality which they should exercise in secret. Every Christian who is indulged with a considerable share of the bounties of providence ought to consider the poorer members of the church, who may happen to live in his neighbourhood, as the objects of his peculiar care, interest, and relief.

6. Forbearance is a great part of love.

"Forbearing one another in love." Eph. iv. 2. In a Christian church, especially where it is of considerable magnitude, we must expect to find a very great diversity of character. There are all the gradations of intellect, and all the varieties of temper. In such cases great forbearance is absolutely essential to the preservation of harmony and peace. The strong must bear with the infirmities of the weak. Christians of great attainments in knowledge should not in their hearts despise, nor in their conduct ridicule the feeble conceptions of those who are babes in Christ; but most meekly correct their errors, and most kindly instruct their ignorance. This is love. In very many persons there will unhappily be found some things, which although they by no means affect the reality and sincerity

of their religion, considerably diminish its lustre, and have a tendency, without the caution of love, to disturb our communion with them. Some have a forward and obtrusive manner; others are talkative; others indulge a complaining, whining, begging disposition; others are abrupt, almost to rudeness, in their address. These, and many more, are the spots of God's children-with which we are sometimes so much displeased, as to feel an alienation of heart from the subjects of them, although we have no doubt of their real piety. Now here is room for the exercise of love. These are the cases in which we are to employ that charity which covereth all things. Are we to love only amiable Christians? Perhaps, after all, in the substantial parts of religion, these rough characters far excel others, whom courtesy and amiableness have carried to the highest degree of polish. I do not say we are to love these individuals for their peculiarities, but in spite of them. Not on their own account, but for Christ's sake, to whom they belong. And what can be a greater proof of our affection for him, than to love an unlovely individual on his account?

If you had the picture of a valued friend, would you withdraw from it your affection, and throw it away, because there was a spot upon the canvass, which in some degree disfigured the painting? No: you would say, it is a likeness of my friend still, and I love it, notwith

standing its imperfection. The believer is a picture of your best friend; and will you dis card him, neglect him, because there is a speck upon the painting?

7. Love should induce us to watch over one another.

Am I my brother's keeper? was an inquiry suitable enough in the lips of a murderer, but most unsuitable and inconsistent from a Christian. We are brought into fellowship for the very purpose of being keepers of each other. We are to watch over our brethren, and admonish and reprove them as circumstances may require. I do not mean that church members should pry into each other's secrets, or be busy bodies in other men's matters, for that is forbidden by God and abominable in the sight of man. 1 Thess. iii. 11. 1 Pet. iv. 15. Much less are they to assume authority over each other, and act the part of proud and tyrannical inquisitors. But still we are to "exhort one another daily, lest any be hardened through the deceitfulness of sin." We are not to suffer sin to be committed, or duty to be omitted by a brother, without affectionately admonishing him. What can be more incumbent, more obligatory, than this? Can we indeed love any one, and at the same time see him do that which we know will injure him, without entreating him to desist? "Brethren, if any man be overtaken in a fault, ye which are spiritual restore such an one in the spirit of meekness." Gal. vi. 1.

Let us then take heed against that Cain-like spirit which is too prevalent in our churches, and which leads many to act as if their fellow-members were no more to them than the stranger at the ends of the earth. Striking are the words of God to the Jews, "Thou shalt not hate thy brother in thy heart; thou shalt in any wise rebuke him, and not suffer sin upon him." Lev. xix. 17. Not to rebuke him then when he sins, is instead of loving him to hate him. This neglect is what the apostle means by being partakers of other men's sins. The admonition to "warn the unruly," 1 Thess. v. 14. was delivered not merely to ministers, but to private Christians.

I know no duty more neglected than this. It is one of the most prevailing defects of Christians. Many a backslider would have been prevented from going far astray, if in the very first stages of his declension some brother, who had observed his critical state, had faithfully and affectionately warned and admonished him. What shame, and anguish, and disgrace, would the offender himself have been spared, and what dishonour and scandal would have been averted from the church by this one act of faithful love!

I am aware it is a difficult and self-denying duty; but that cannot excuse its neglect. Love will enable us to perform it, and the neglect of it violates the law of Christ.