It has been already pointed out in many particulars, how essentially such of these Christian graces as respect the Divine Being are connected with those, which have more directly for their objects our fellow-creatures and ourselves. But in the case of these two last descriptions of Christian graces; the more attentively we consider them with reference to the acknowledged principles of human nature, and to indisputable facts, the more we shall be convinced that they afford mutual aid towards the acquisition of each other; and that when acquired, they all harmonize with each other in perfect and essential union. This truth may perhaps be sufficiently apparent from what has been already remarked; but it may not be useless to dwell on it a little more in detail. Take then the instances of loving-kindness and meekness towards others; and observe the solid foundation which is laid for them in self-denial, in moderation as to the good things of this life, and in humility. The chief causes of enmity among men are, pride and self-importance, the high opinion which men entertain of themselves, and the consequent deference which they exact from others: the over-valuation of worldly possessions and of worldly honours, and in consequence, a too eager competition for them. The rough edges of one man rub against those of another, if the expression may be allowed; and the friction is often such as to injure the works, and disturb the just arrangements and regular motions of the social machine. But by Christianity all these roughnesses are filed down: every wheel rolls round smoothly in the performance of its appointed function, and there is nothing to retard the several movements, or break in upon the general order. The religious system indeed of the bulk of nominal Christians is satisfied with some tolerable appearances of virtue: and accordingly, while it recommends love and beneficence, it tolerates, as has been shewn, pride and vanity in many cases; it even countenances and commends the excessive valuation of character; and at least allows a man's whole soul to be absorbed in the pursuit of the object which he is following, be it what it may of personal or professional success. But though these latter qualities may, for the most part, fairly enough consist with a soft exterior and courtly demeanor, they cannot so well accord with the genuine internal principle of love. Some cause of discontent, some ground of jealousy or of envy will arise, some suspicion will corrode, some disappointment will sour, some slight or calumny will irritate and provoke reprisals. In the higher walks of life, indeed, we learn to disguise our emotions; but such will be the real inward feelings of the soul, and they will frequently betray themselves when we are off our guard, or when we are not likely to be disparaged by the discovery. This state of the higher orders, in which men are scuffling eagerly for the