SERM. for this reafon, that the unhappy ftand II. more in need of our fellow-feeling and

affiftance than the profperous. Still, however, it was requifite, that in each individual the quantity of felf-love fhould remain in a large proportion, on account of its importance to the preservation of his life and well-being. But as the quantity requifite for this purpose is apt both to ingrofs his attention, and to carry him into criminal exceffes, the perfection of his nature is measured by the due counterpoise of those focial principles which, tempering the force of the selfish affection, render man equally useful to himself, and to those with whom he is joined in fociety. Hence the use and the value of that fenfibility of which

we now treat.

THAT it conftitutes an effential part of a religious character, there can be no doubt. Not only are the words of the text express to this purpose, but the whole New Teftament abounds with paffages which enjoin the cultivation of this difpofition. Being all one body, and members one of another, we are commanded to love our neighbour as ourfelf;

9

II.

Jelf; to look every man, not on his own things SERM, only, but on thofe of others alfo; to be pitiful, to be courteous, to be tender-hearted; to bear one another's burdens, and so to fulfil the law of Chrift*. The difpofitions oppofite to fenfibility are cruelty, hardness of heart, contracted attachment to worldly interests; which every one will admit to be directly oppofite to the Chriftian character. According to the different degrees of conftitutional warmth in men's affections, fenfibility may, even among the virtuous, prevail in different proportions. For all derive not from nature the fame happy delicacy, and tenderness of feeling. With fome, the heart melts, and relents, in kind emotions, much more easily than with others. But with every one who afpires at the character of a good man, it is neceflary that the humane and compaffionate difpofitions should be found. There must be that within him which fhall form him to feel in some degree with the heart of a brother; and when he beholds others enjoying happiness, or fees them funk in forrow, fhall bring his af

Luke, x. 27.; Philip, ii. 4; 1 Peter, iii. 8.; Ephef. iv. 23.; Galat. vi. 2. fections

SERM. fections to accord, and, if we may speak

II.

fo, to found a note unifon to theirs.

This

is to rejoice with them that rejoice, and to weep with them that weep. How much this temper belongs to the perfection of our nature, we learn from one who exhibited that perfection in its highest degree. When our Lord Jefus, on a certain occafion, came to the grave of a beloved friend, and faw his relations mourning around it, he presently caught the impreffion of their forrow; he groaned in fpirit and was troubled. He knew that he was about to remove the caufe of their diftrefs, by recalling Lazarus to life: yet, in the moment of grief, his heart fympathised with theirs; and, together with the weeping friends, Jefus wept *.

LET us next proceed to confider the effect of this virtuous fenfibility on our character, and our state. I fhall confider it in two views; its influence on our moral conduct, and its influence on our happiness.

pro

FIRST, It powerfully influences the per difcharge of all the relative and focial

II.

duties of life. Without fome discharge of SERM. thofe duties there could be no comfort or fecurity in human fociety. Men would become hordes of favages, perpetually haraffing one another. In one way or other, therefore, the great duties of focial life muft be performed. There must be among mankind fome reciprocal co-operation and aid. In this, all confent. But let us obferve, that thefe duties may be performed from different principles, and in different ways. Sometimes they are performed merely from decency and regard to character; fometimes from fear and even from felfishness, which obliges men to fhew kindness, in order that they may receive returns of it. In fuch cafes, the exterior of fair behaviour may be preferved. But all will admit, that. when from conftraint only, the offices of seeming kindnefs are performed, little dependance can be placed on them, and little value allowed to them.

By others, thefe offices are discharged folely from a principle of duty. They are men of cold affections, and perhaps of an interested character. But, overawed by a fenfe of religion, and convinced that they

are

II.

SERM. are bound to be beneficent, they fulfil the course of relative duties with regular tenor. Such men act from confcience and principle. So far they do well, and are worthy of praise. They affift their friends; they give to the poor; they do justice to all. But what a different complexion is given to the fame actions, how much higher flavour do they acquire, when they flow from the fenfibility of a feeling heart? If one be not moved by affection, even fuppofing him influenced by principle, he will go no farther than ftrict principle appears to require. He will advance flowly and reluctantly. As it is juftice, not generofity, which impels him, he will often feel as a tafk what he is required by confcience to perform. Whereas to him, who is prompted by virtuous fenfibility, every office of beneficence and humanity is a pleasure. He gives, affifts, and relieves, not merely becaufe he is bound to do fo, but because it would be painful for him to refrain. Hence, the fmalleft benefit he confers rifes in its value, on account of its carrying the affection of the giver impreffed upon the gift. It speaks his heart, and the

discovery