ledge they possess, and whatever moral excellence they have attained, come to them from the fountain of wisdom and truth; "for they are God's workmanship created in Christ Jesus unto good works, which God hath before ordained that they should walk in them." Instead, therefore, of glorying in their obedience as meritorious,-instead of resting on it as a ground of peace,—they ascribe all that is good in it to him who makes them to differ from a rebellious world, and offer it as a tribute of gratitude to him who died for them. And this is the character and conduct of every one who is a new creature in Christ: for" he that doeth righteousness is righteous, even as God is righteous;" but "whosoever doeth not righteousness is not of God." Happy they who, on reviewing this third feature of the Christian character, and comparing it with their own experience, can say, " Hereby know we that we are in him!”

IV. There is yet another feature of the Christian character which we have to point out,-the benevolence and brotherly love which distinguish it. And this is a characteristic also suggested by the Inspired Writer whom we have chosen as our guide in this delineation of the practical character of the believer!" By this," says he, "we know that we have passed from death to life, because we love the brethren ;" and again, with a tenderness characteristic of the disciple whom Jesus loved, " Beloved," says he, "let us love one another, for love is of God; and every one that loveth is born of God, and knoweth

God." The benevolence of the Christian springs from higher motives, is more comprehensive in its objects, and more uniform, discriminating, and permanent in its operation, than the kindness of the world. The benevolence of the world is, in general, little else than the dictate of a temporary instinctive sympathy and compassion, depending for its operation on the physical constitution of the individual, or the circumstances in which he happens for the time to be placed. But the benevolence of the Christian is the dictate of God's Spirit, and arises out of the love which he bears to his Lord and Saviour; and it is not the blind instinct of nature that stretches out his hand in kindness, or opens his lips in love, but the constraining power of that faith which purifies the heart and works by love, and in obedience to that commandment, the end of which is charity. The benevolence of the world is very limited in its exercise :-springing often from selfish principles, the kindness of mankind is exerted from a view to the applause which it is to command, or the return of kindness which it is to receive. But the path of the believer's kindness is often unhonoured and unseen, and is directed to many who have often nothing to give but the look and the tear of gratitude. His alms, like his prayers, are in secret; and he does good to all as he has opportunity, especially to them that are of the household of faith. The benevolence of the world is capricious and fluctuating,-sometimes manifesting itself in profuse and lavish generosity, and at other times looking on suffering humanity

with a frozen indifference; but the benevolence of the Christian is a stream from the fountain of love, and it is pure and steady, refreshing and enlivening in its course, giving life and comfort wherever its waters flow. Nor think, my brethren, that this brotherly love consists only in almsgiving, or can only be seen in the gifts which the hand of charity distributes. Were it so,-ah! how many would be destitute of this character of the new creature in Christ! But brotherly love has a wider range than almsgiving, and is the inheritance of thousands who have neither silver nor gold to give. It shows itself in the peace in which the believer lives with his brethren,-in the patience with which he bears the weakness of the frail and the frowardness of the foolish,-in the delight with which he beholds the prosperity of a brother, and the sympathy with which he regards his distress,-in the gentleness with which he administers advice or reproof, and the meekness with which he receives them in return. It consists in "bowels of mercies, kindness, humbleness of mind, meekness, long-suffering, forbearing one another, and forgiving one another." It leads us "to weep with them that weep, and to rejoice with them that rejoice,-to bear one another's burdens, to be pitiful and courteous,-to support the weak, and to be patient towards all men." And this is the character and behaviour of every one who is a new creature in Christ,—for every one that loveth is born of God,—and by this we know that we have passed from death to life, because we love the brethren. Happy are they who, on reviewing

this fourth feature of the Christian character and comparing it with their own experience, can say, Hereby know we that we are in him !”

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These, my friends, are the distinguishing marks of the Christian character. It consists in superiority to the world, exemption from the dominion and power of sin, the practice of righteousness, and in the exercise of brotherly love; or, to sum up our delineation of the believer's character and experience in the language of the apostle who has been our guide, he that is born of God" overcometh the world,"—" doth not commit sin,"--" is righteous as He is righteous," and "loves the brethren."

What a beautiful character is the Christian! How lovely and how useful! The religion which dictates and forms it must be Divine. The ordinances that sustain and foster it demand our unqualified reverence. If the service of the sanctuary leads to the production of such moral loveliness, who would forsake the assembling of themselves together! Let us, therefore, be diligent in the use of all the appointed means of grace; for we will find them like the streams of water in the wilderness, which revive and strengthen the weary pilgrim. We will with joy draw water out of the wells of salvation, and have the witness of the spirit, that we are in Christ. Amen.

SERMON V.

DANIEL, iii. 18.-" Be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up."

THE folly and malignity of the human heart have been in few instances so lamentably manifested as in the attempts which have been made to enforce uniformity in religious belief and worship. Although no right can be more sacred, or ought to be held more inviolable, than the privilege of worshipping God as conscience dictates, there are few that have been so flagrantly and so cruelly invaded; and although, from the very nature of the human mind, no enterprise can seem so hopeless as the attempt to produce a uniformity in faith and worship among frail and fallible creatures, yet there is nothing that has been so pertinaciously insisted on, or which human pride has sought with such unrelenting cruelty to establish. Wherever the ignorant have been invested with power, there has ever been the disposition to regard, with a savage jealousy, every departure from, or innovation on, the modes and forms which they have pronounced sacred, and to enforce, by every means of torture or intimidation, a conformity to the usages which they have determined to support. Of this lamentable propen

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