and the good, wills that without distinction of age, or clime, or station, we should love our neighbour as ourselves. This love worketh no ill to our neighbour, and is therefore the fulfilling of the law. There are, again, the more limited ties of country, relationship, and friendly attachment; all of which are sanctioned by the word of God; for we find our blessed Saviour himself weeping over the fated land of his nativity with peculiar tenderness; acknowledging the claims of kindred, even in the hour of his last agony, in consigning his mother to the care of his beloved disciple; and of an affectionate friendship in the case of that disciple himself, who leaned on his bosom, as also in the instance of Martha, and her sister Mary, and Lazarus, whom it is said he loved, and over the mortal remains of one of whom he wept with endearing sympathy. But, distinct from the general ties of human nature, the cement of civil and social union, and the endearments of natural affection, there is a bond of Christian brotherhood, a sacred friendship, a communion of saints, which it is the duty and the privilege of all the faithful in Christ Jesus to maintain. Let us inquire whom this love embraces, and what it de

mands.

1. Whom does this brotherly love comprise in its hallowed range? The question answers itself; all who are brethren. It has a limit; but it is not the limit of high or low, rich or poor, learned or ignorant; it is not the limit of sect, or party, or nation; of natural inclination or dislike; it is only the limit of their being brethren in Christ Jesus; according to the apostolical benediction, "Grace be with all them that love our Lord Jesus Christ in sincerity." Wherever the image of Christ is visible it is to be beloved. "Other sheep," said our Lord, "have I which are not of this fold;" but all were equally his flock, and equally objects of his care. Union to Christ, among true Christians, is a bond of union with

each other. They are members of one body, he being the head; stones cemented into one building, he being the foundation and corner-stone. We cannot, indeed, unclasp the Lamb's book of life, to read whose names are registered in its golden pages; but we may judge of it by the twofold test of sound doctrine and a holy life; and in proportion as these are visible, ought Christian endearment to be strengthened. For this brotherly affection is not spurious candour; it is not a false charity built upon the ruins of all that God himself has declared concerning those who love him, and those who love him not; it does not embrace, in the ample folds of its mantle, either false doctrines or a corrupt life; nor does it seek to confound light with darkness, or darkness with light. Its language is, "Whosoever will do the will of God, the same is my brother, my sister, and my mother." This is a very simple, but most useful test, "Whosoever will do the will of God." Not, whosoever is of our own particular persuasion; or whose religious habits most comport with ourown; or those only who have made preeminent attainments in piety; but whosoever is endeavouring to know and do the will of God; whosoever in humility and simplicity of heart, under the guiding influences of the Holy Spirit, is seeking the way of eternal life; believing the record which God has given of his Son, and endeavouring to follow his holy example: for this is the will of God, this is his commandment, "that we should believe on the name of his Son Jesus Christ, and love one another as he gave us commandment."

2. Having seen whom this brotherly love comprises, let us examine what it requires. It demands not the surrender of our judgment, much less any violation of our conscience; it asks not that we should believe without evidence, or against evidence; it is not inconsistent with many different shades of opinion and habits of life; it does not require that we should yield

any thing that we consider right or expedient; or that we should approve of what we think the contrary. It would be but a counterfeit of brotherly love, to mistake for it mere natural amiableness of temper; or spiritual ignorance, which knows not the distinctions between truth and falsehood; or indifference, which heeds them not; or a time-serving worldly spirit, which can be all things to all men, not for their good to edifying, but for its own selfish purposes. True Christian affection requires not, but resists, all such practices. "Let love," "Let love," said the Apostle Paul, "be without dissimulation; abhor that which is evil, cleave to that which is good." And again; "Though we, or an angel from heaven, preach any other Gospel unto you, than that which we have preached unto you, let him be accursed." But, still, it requires much of us; it requires warm attachment to our Christian brethren; and ardent wishes and fervent prayers for their welfare. It requires, also, what is often more difficult, a friendly construction of their actions; a union of heart, where, in the exercise of their best judgment, they differ from ourselves in matters not of essential moment; and a readiness to unite with them wherever circumstances allow, for objects which ought to be equally dear to both. It is in truth an anticipation of the heavenly world, where all who have lived and died in the love of God and the faith of Christ shall be united as worshippers in one temple, loving and beloved by all around them, and for ever happy in the communion of just men made perfect, joined to the heavenly spirits who never fell, and all drinking deeply the streams of eternal blessedness which flow from the throne of God. Having thus considered the character of brotherly love, we shall be the better prepared,

Secondly, To see the importance of the Apostle's injunction to maintain it: "Let brotherly love continue." There was then danger of

its ceasing, or growing cold; and there needed much prayer and vigilance to support the warmth and the brightness of its hallowed flame. The importance of maintaining it will appear from the following considerations.

1. It is a duty frequently urged in Scripture. We find it inculcated in our text; and our Saviour himself says, speaking to his disciples, and through them to the members of his church in every age, "This is my commandment, that ye love one another." What God himself has thus enjoined must needs be of infinite moment; nor can a breach of this command, whatever excuse we may make for it, be considered in any other light than as a direct violation of his law; a violation the more aggravated as the transgressor professes to be inclined by the endearing ties of love and gratitude to obey the will of his heavenly Father.

2. The importance of brotherly love will further appear from a consideration of its blessed effects. In our own hearts it is fraught with peace and joy; and it assimilates us to God; for "God is love." In the communion of the visible church it promotes every good word and work, constraining even the enemies of religion to say, "How goodly a thing it is for brethren to dwell together in unity!" It encourages the weak believer; it silences the sceptic and the scoffer; and it comforts and edifies the advanced Christian. It also brings glory to God; for men thus take knowledge of the disciples of Christ, that they have been with their Divine Master, and have imbibed something of his blessed Spirit; and thus they are led, seeing their good works, to glorify their Father which is in heaven.

3. A spirit of brotherly love is important as a proof of our being true disciples of Christ, and meet for the kingdom of heaven; for " by this," said our Saviour," shall all men know that ye are my disci

ples, if ye have love one to another." It was not by eager professions; it was not by angry disputations; it was not even by speculative attainments in religion; but it was by the practical proof of loving the followers of Christ, for the sake of the Master whom they served. In conformity with this doctrine of our Lord, was the declaration of his Apostle St. John, "By this ye know that ye have passed from death unto life, because ye love the brethren." Do we ask for a proof of our being among "the elect people of God?" the test is, " He hath chosen us that we should be holy, and without blame before him in love." Do we ask whether we are under the influence of his Spirit? "The fruit of the Spirit is love." Love is the temper of heaven; and the more therefore we grow in this Divine grace, distinguished from all counterfeits of it, and possessing our souls by the operation of the Holy Spirit, the more evident is our meetness to be "partakers of the inheritance of the saints in light."

Well then might the Apostle say, "Let brotherly love continue." He knew the many hazards which this heavenly exotic has to encounter in our chilling and tempestuous world. He knew how often, even among the true servants of Christ, differences of opinion are apt to issue in alienation of heart; he knew how much of pride and selfishness mixes up with our most holy things; he knew how difficult it is, from the frailty of man even at his best estate, to prevent discussions becoming controversies, and controversies schisms; he knew how ready we are to contend fiercely for doctrines which produce too little effect upon our deportment, and to mistake our own proud and impetuous tempers for Christian zeal. Hence he said, Whatever doubts, difficulties, or persecutions, may arise, let brotherly love continue: sacrifice not the substance of Christianity for the shadow; the spirit for the form; a resemblance to Christ, however im

perfect, for a resemblance to Satan, who is called, "the accuser of the brethren."

Let us then endeavour to profit by this apostolic precept, by applying it to our own circumstances. We form a portion of the visible church of Christ militant here upon earth; we are surrounded by our fellow-worshippers, real and nominal, of many sentiments and many communions. Still there are the essential distinctions which have been mentioned ; nor is it a sufficient reason for withdrawing from the fellowship of Christ's visible flock, that in his vineyard upon earth the wheat and the tares are suffered to grow together till the harvest. Faults and failings we must expect, and be prepared to bear. Worldliness, also, hypocrisy, and doubtful doctrine, may intrude-and would that they could be expelled! but we must not for this cause withdraw from the public communion of the professed Christian church, and become in bitterness of spirit accusers of the brethren, confounding in one indiscriminate censure the true and the false disciple; St. Peter who fell, with Judas who apostatized. There will ever be much to disapprove, and much to separate from; but even this must be done with caution and humility, with forbearance towards others and suspicion of ourselves, "endeavouring to keep the unity of the Spirit in the bond of peace.'

But let us not deceive our hearts by any specious counterfeit of this heavenly virtue. The grace of love, like all other spiritual graces, must be grounded on true conversion of heart to God. It is not a natural amiableness, but a Christian virtue. We cannot love either God, or his image upon earth, till we are reconciled to him by faith in Christ Jesus, adopted into his family, and at peace with him through the blood of the atonement. While, then, we inquire Do we love the household of faith? there arises a previous question, Are we ourselves members of that household? do we belong to that

holy brotherhood of which Christ is the Head? are we one with him, and he with us? In religion, as in other things, we may unite ourselves with a favourite sect or party; but this is not the love of Christ, of his Gospel, or his church. We must love him because he has first loved us; to know the benefits of which we

must have felt our need of him as a Saviour, have repaired to him in faith and humility for pardon and acceptance with God, and by his grace have resolved, his Holy Spirit strengthening us, to devote ourselves to his service, and to be his faithful soldiers and servants as long as we live.

DEATH BED OF FOUR INFIDELS.

Tothe Editorofthe Christian Observer.

It has occurred to me, in my ministerial labours, to attend the deathbeds of four persons who had professed to disbelieve the truths of the Christian revelation. They were members of an infidel club in my parish, and all died within about three years. As the account may be useful to some who, in the folly of their hearts, ridicule the truths of Christianity, and may also lead some of my respected clerical brethren to consider the best manner of acting under similar circumstances, I will simply state the facts, leaving it to my readers to draw their own conclusions from them. May the Spirit of God bless what I am writing, to promote the glory of his name, and the spiritual welfare of those who shall peruse the

statement.

When I came to my parish about five years ago, there existed in it an infidel club; the members of which were principally tradesmen, whose original object in meeting was probably more for the purposes of conviviality, than an open derision of the word of God. Their conversation, however, often turned on religious subjects, which were treated by them with the utmost contempt. The mistress of the house, as I understand, objected to have her Bible used, if its sacred contents

were to be turned into ridicule: but this was, however, insufficient to deter the party from their profane designs; for another copy was soon procured in its place, and one of the members appointed preacher to the club. His business was to select such portions of Scripture as were most likely, by being perverted, to excite the mirth of his audience. How long this had been carried on before I came to the parish, I know not, nor to what extent it proceeded; for I was not aware of its existence till after the death of the first individual to whom I have alluded.

I had resided in the parish about a year and a half, when hearing that one of my parishioners, a tradesman, was taken ill, I called on him. The sick, and as it proved the dying, man, was the very person who had acted as chief orator to the club. Not knowing his character, or the life which he had been leading, I addressed him generally on the necessity of vital religion, and of an entire dedication of the heart to God; dwelling on the comforts which religion holds out to those whose faith rests on Christ. Supposing me to be fully aware of his conduct, he received what I said as an allusion to his own state of mind, and with great clearness and talent, for he was a very clever man, described his state, and acknowledged his sins, yet expressed no hopes of pardon through the atonement of Christ. He was aware of his