as sprung from the same original stock; a creature of the same God; an inhabitant with us of the same world; subject to the same feelings, passions, appetites, wants, necessities, miseries, with ourselves, and bound with us to the same eternal world. From these relations naturally flow the duties of justice, sympathy, mercy and compassion, all springing from the root of charity, or love to our neighbour.

The Christian exercises a peculiar affection for all those who love his Saviour in sincerity, as brethren, disciples of the same Lord and Master; spiritual children of the same God, by adoption and regeneration; heirs of the same precious hope, and incorruptible inheritance; fellow-pilgrims in the same strange country, and fellowtravellers together to the same land of promise. This is still an advance upon humanity, and unites Christians together in the most peculiar bonds. In a word, Christ has made this grace a distinctive badge of discipleship. "By this," says he, "shall all men know that ye are my disciples, if ye have love one for another."

The tenour of the Christian's zeal, is a practical sermon on that caution of the apostle : "It is good to be always zealously affected in a good thing." Christian charity quickens his zeal, both against the sins, and for the happiness of others. We read that David was grieved and shed tears, when he beheld transgressors. Lot was vexed with the filthy conversation of the wicked. Christ cast the money-changers out of

the court of the temple. Paul's spirit was moved at the sight of Athenian idolatry. True zeal will engage the Christian to reprove the sins of others, in a proper place, time and manner; to shun sinful companions, and to do all the good he can for the souls of others.

The zeal of Jehu, is quite different from that of the Christian; his consists not in a pharis aical parade, but commences with casting the beam out of his own eye; it is vigorously concerned for his own reformation, correction, improvement in knowledge and grace, perfection and final security and happiness. Indeed it is absurd to imagine, that a man can have any true hatred of sin in others, while he has none against it in himself; or that a man should, from proper motives, be anxiously concerned for another man's reformation, salvation and happiness, whilst he has no regard to his own.

In scripture we are furnished with numerous instances of a counterfeit zeal. Even a religious zeal is no farther good and commendable, than when it is on the side of truth and virtue. The cause, therefore, must be good; otherwise it will have the most mischievous consequences.

The wisdom and goodness of God, is manifested in mercy, by a suitable proportion of grace and strength to his people, in every situation of life. In the allotments of Divine wisdom, the Christian has to enter the Kingdom, through manifold tribulations Here PATIENCE is necessary. "Ye have need of patience, (says Paul to

the Hebrews) that after you have done the will of God, ye might receive the promise." There are two Greek words in scripture, by which patience is expressed. The first signifies, the enduring of afflictions with constancy: the second, a length of mind, which signifies a patient waiting for a promised good. Both these are applicable to the Christian, in his present state. He makes no pretensions to a philosophical insensibility under his troubles and afflictions, but bears them with that spirit and temper which becomes his character. If it is his lot to be in poverty, patience will preserve him from using unlawful methods, either of delivering himself out of present straits, or of obtaining the things he may de. sire, by unlawful means; possessing his soul in patience, he waits God's will and time in the way of duty and honest endeavours, being assured that God will deliver him from trouble and perform his promise to him in the best and fittest manner. Thus his heart being directed into the patient waiting for Christ" and all promised blessings through him, he can use with propriety that memorable language recorded in Micah 7. 9. under the severest trials of his life, especially when faith is in lively exercise: "I will bear the indignation of the Lord, because I have sinned against him, until he plead my cause and execute judgement for me: he will bring me forth to the light, and I shall behold his righteousness."

CONTENTMENT is another feature in the Christian's character, and supposes that his desires of

the good things of this world are low, modest, and scriptural; that he seeks not eagerly great things for himself, but bounds his views and wishes to a moderate competency; resolving, that having food and raiment, he will be therewith contented; seeing that "a man's life consists not in the abundance of the things which he possess.'

This contentment will engage him to make the best of his condition, whatever it be. If he sustains losses, he surveys his remaining comforts with gratitude to God, and is composed by considering how few and tolerable his distresses and misfortunes are, compared with those of many others; and (and as is peculiar to his character) endeavours to extract some spiritual advantage, out of every affliction.

Alas! how unpopular the prayer of Agur, (recorded in Prov. 30. 8.) at the present day.

Another feature in the Christian's character, is fortitude or courage in the cause of Christthe exercise of which, is but another phrase for being a good soldier of Jesus Christ," who is emphatically styled, "the Captain of our salvation."

The state of Christianity in this world, is represented with great propriety, in scripture, as a warfare: Christian courage, therefore, naturally supposes difficulties and opposition; for, without these, there could be no proper exercise of this virtue.

True believers are said to war a good warfare, and are enjoined to "fight the good fight of faith."

and " lay hold on eternal life :" they are said to overcome "through the blood of the Lamb;" and to come off conquerors through him who loved them." God gives the victory to the believing warrior, through our Lord Jesus Christ. But, though the success of the Christian's conflict is certain, yet the means divinely appointed for this purpose, he must use. He must 66 put on," and "keep on, the whole armour of God," described in Eph. 6. Why? Because the enemies of his salvation are numerous, subtle and powerful. He has to encounter the permissive force of invisible and malignant spirits; to "stand against the wiles of the Devil;" to "wrestle against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places."

He must encounter his own lusts and corruptions, which treacherously join with these spiritual enemies against him, and being, as it were, a part of his very self, are the more difficult to deby, mortify and conquer. "What will ye see in the Shullamite ? as it were the company of two armies;" in other words, grace and corruption.

He must, also, be opposed to those of his fellow-creatures who frequently use every artifice to allure him to sin, or to shame and deter him from duty. In short, he is at war with every thing which is at war with Heaven.

The nature and number of his duties (as a Christian) absolutely require the exercise of this virtue. What fortitude must it require to com