without participating in the benevolent operations_of the day, a man can hardly be considered a pious man ; much less can he grow in grace and maintain an ele vated Christian character. In reviewing our subject, and applying it to ourselves, we shall naturally be led to the following inquiries: 1. Do we reverence the Lord Jehovah? Do we fear to sin against him? Is the fear of the Lord ever before our eyes? Does "his excellency make us afraid;" and do we come before his presence with humility, reverence and godly fear? Or are we of the number of those who cast off the fear of the Lord, and restrain prayer; who live without God in the world, and disregard his rightful authority; who say, at least practically and with impious boldness: "Who is the Almighty, that we should fear him; and what profit shall we have if we pray unto him?" O, how many are speaking peace to their souls; while there is no peace for them! How many are contending with the Almighty; lifting their feeble arm against the heavens, and even "running upon the thick bosses of his buckler!" O, let not my soul be gathered with such! Let none of us, my hearers, thus seek our own destruction in continued rebellion against God! Let us not walk in the counsel of the ungodly, nor stand in the way of sinners, nor sit in the seat of the scornful! 2. Do we love the Lord our God with all the heart, with all the mind, and with all the strength? Is our attachment to him and his service more powerful than all other attachments? Is there no rival to him in our affections? Is this love stronger than death? Can nothing separate us from the love of God, in Christ Jesus our Lord? We need not ask for strength of emotion and high degrees of ardor. We need not inquire for peculiar frames of feeling, resulting from the excitement of peculiar temperaments and special occasions. All these may be well in their place; and they serve to diversify Christian experience; but they furnish not the best, much less the only criterion of Christian character. But the love of God, which all Christians must possess, is a principle rather than an emotion; a principle of confidence and holy attachment; it is an enduring sentiment, rather than a temporary feeling; it is a steady, absorbing, controlling affection. Let us, then, see, that a love such as this, has found a lodgment in our bosoms; and let us not be satisfied with anything which possesses not these high characteristics. 3. Are we grateful to God for all his blessings, for creating goodness, preserving mercy and redeeming grace? Do we love him who first loved us? Does the love of Christ constrain us? Are we deeply af fected and suitably influenced by a view of the wondrous love and infinite mercy of God, in Jesus Christ our Lord? 4. Do we express these sentiments of piety by appropriate acts of private and social worship, by a devout and regular attendance on all the ordinances of the gospel, by habitual obedience to the divine will, by embracing every opportunity and using all our influence to glorify God, in advancing the cause of truth and righteousness and felicity among men? These inquiries, my hearers, are important for us all. If made with earnestness and sincerity, and faithfully applied to ourselves, they will lead to self-knowledge. And who would not wish to know himself; and learn what spirit he is of? Who can desire to remain ignorant of his own character and state and prospects? Who, indeed, is so hardened in sin, so reckless of consequences, and indifferent to his own happiness and future destiny, as never to feel the solicitude expressed by the Christian poet : "Tis a point I long to know, If, then, you wish to know your own character and state, and learn whether you possess the spirit of godliness and genuine piety, enter seriously on this course of inquiry, and subject yourself to rigid examination. Consider your ways. Examine your hearts. Ascertain whether the fear of God is before your eyes; and the love of God shed abroad in your hearts. In conclusion, I add; let all who have hitherto lived without God in the world, and regardless of his authority, repent and return unto him with all their hearts. Let them remember, that the fear of the Lord is the beginning of wisdom; and let them no longer listen to the instruction, which causeth to err, nor yield to the stupifying suggestions of the great adversary of God and man. And let those who possess a spirit of piety, cultivate and cherish this spirit. Stir up, my brethren, the gift that is in you. of grace within your reach. add to your faith-godliness." and every worldly lust, live soberly and righteously and godly in the present world; looking unto Jesus the author and finisher of our faith, who for the joy that was set before him, endured the cross, despising the shame; and is now set down at the right hand of the throne of God; where may we all finally meet, and rejoice with joy unspeakable and full of glory.— AMEN. Improve the means "Giving all diligence, Denying ungodliness LECTURE IX. BROTHERLY KINDNESS. 2 PETER I. 5-7. GIVING ALL DILIGENCE, ADD TO YOUR FAITH VIRTUE, AND TO VIRTUE KNOWLEDGE, AND TO KNowledge teMPERANCE, AND TO TEMPERANCE PATIENCE, AND TO PATIENCE GODLINESS, AND TO GODLINESS BROTHERLY KINDNESS, AND TO BROTHERLY KINDNESS CHARITY. By a very natural and obvious figure of speech, the term brethren, which in its primitive signification denotes the relation between children of the same parents, has been used to designate any intimate and endearing connection among men. Hence persons of the same profession and employment in life, of the same rank and office in society, of the same sentiments and feelings on any interesting subject, have frequently recognized these social and civil relations, by adopting and mutually applying the appellation of brethren. With peculiar propriety, therefore, has this term, with its derivatives, been employed to denote the intimate connection which exists among Christians. Redeemed from the same bondage of sin, and brought into the same glorious liberty of the children of God; cultivating the same temper, forming the same character and contending against the same spiritual enemies, possessing the same leading sentiments, cherishing the same hopes and looking forward to the same blessed immortality, they may well be denominated brethren, viewed as children of the same family, and expected to exercise toward each other the love of brethren and to perform the offices of brotherly kindness. Accordingly this appellation was in very familiar use among the primitive Christians. It occurs frequently in the sacred epistles; and the union, tender affection and mutual kind offices which it implies, are there forcibly and repeatedly inculcated. "To love the brethren," "to do good, especially to the house-hold of faith," "to be kindly affectioned one to another, forgiving one another," "to add to faith-brotherly kindness," are injunctions upon Christians, which occupy a distinguished place in the writings of their inspired teachers. Indeed, the manifestation of the temper and disposition, which this fraternal relation requires, is made a distinguishing criterion of a sincere Christian profession. By this," said the Saviour to his disciples, "shall all men know that ye are my disciples, if ye love one another." "We know," saith the apostle John, "that we have passed from death unto life; because we love the brethren." It is added: "if any man love not his brother, whom he hath seen, how can he love God, whom he hath not seen?" That part of our text, which comes now under consideration; and which will furnish the subject of the present lecture, requires Christians to exercise the feelings and perform the offices, which result from their relation to each other as brethren: "Add to your faith -brotherly kindness." In discoursing on this subject, I shall adopt the following method: I. I shall attempt a description of brotherly kindness, or love of the brethren, or that peculiar affection, which Christians owe to Christians, as such. II. I shall endeavor to show, that this brotherly love |