exquisite decorations of the mythology of Greece, not the kindling fancy of her bards, nor the glow ing creations of her artists, though instinct with beauty, splendor, life, can hide the deformity of a system essentially and incurably corrupt. Cruelty and sensuality defiled her temples; avarice and ambition dictated the oracles of her priests; fanaticism and intolerance possessed and inflamed her communities. When such are the associations connected with the noblest efforts of human intellect, we may well take refuge in a higher wisdom and an infinite benevolence, from the dark and dangerous aberrations of our own counsels-we may joyfully take up a song of thanksgiving to our God and Saviour, who has rescued us from Egyptian slavery, and from the destructive wanderings of the accomplished Greek. THE morality of the New Testament is as sublime as its doctrines. The one rises as far above the level or the tendency of our grovelling dispositions, as the other above the comprehension of our feeble reason. The heathen moralists could no more teach the former in all its purity and elevation, than their philosophers could discover the latter. It is scarcely more offensive to the pride of intellect to be told, that in the unity of the Divine Essence, there are three persons, that the Father, the Son, and the Spirit, are each of them God; than it is to the pride of selfishness and fancied superiority to be required to look, "not on our own things, but on the things of others;" "in lowliness of mind, for each to esteem others better than themselves." Phil. ii. 3. What! cries the enlightened sagacious philosopher, can I justly be expected to esteem better than myself that dull mechanic, who, without advancing a single step in the paths of knowledge, or ever forming a single original idea, eternally perambulates the beaten track, the well trodden circle of his rules and practice? What! demands the self-complacent poet, soaring to the skies on the wings of imagination, and rivalling, nay, as he thinks, exceeding, the beauty of the universe by the creations of his genius, can it be right in me to esteem better than myself, that plodding husbandman, who never once felt the inspiration of the muse, or the genuine impression of the Elysian scenes of nature? What! asks (and that with greater indignation and disdain than either of the former), the boasting Pharisee, the man of exact and specious social virtue, and religious observance, would it not be a gross offence against truth and reality, for me to esteem that publican, that egregious sinner, as better than myself? Hence, the enemies of the Gospel have repeatedly cavilled at this precept: they have affected to glory over it, as unreasonable in theory, and impracticable in real life. It is easy (or rather it is impossible,) to conceive with what contempt a Gibbon or a Hume, placing self-estimation, alias pride, among the virtues, must have contemplated such exhortations as these: and it is to be feared, that too many professing Christians pay no regard to this injunction, than if it were not found in the Bible; and that others consider it a kind of bold hyperbole, containing very little meaning, and applicable in very few cases. No wonder that it is so lamentably disregarded. It is directly opposed to two of the most powerful principles of our fallen nature, selfishness and pride. It is easy, however, to prove, that the objections more of infidels against this requisition Christ Jesus." Though he was : are groundless, and their glorying vain that it is not only reasonable and practicable, but divinely excellent, and that the spirit which it breathes must be cultivated by all who would so humble themselves, as that they may afterwards be exalted. It is certain that some are better than others, and may know that they are so. It is readily granted also, that it is the duty of every man to form correct ideas of his own character and state; to view these, as well as other things, in the light of truth and reality. How then, it may be asked, is it possible for him who is evidently superior to others, and bound to estimate himself according to what he really is, to esteem those who are obviously inferior to him, better than himself? Perhaps, it may be said, that the esteem here required, is rather practical than theoretic, that in order to manifest it, there is no necessity to investigate and determine the question, whether others really excel us or not; but that whatever may be our possessions, attainments, or stations, we should study a modest, unassuming, disposition and deportment; treat others with all proper deference and respect; mortify every thing like vain-glory, and, as far as duty will permit, be ready to yield to others, and give them the most honourable place; or, as the apostle elsewhere expresses it, we are to "be kindly affectioned one to another, in honour preferring one another. He who is greatest amongst the disciples of Jesus Christ, is to make himself the servant of all. Matt, xx. 26, 27. And, hence, in the verses which follow that which we are illustrating, we are required to "look not every man on his own things, but every man also on the things of others;" and then to let "this mind be in us which was also in CONG, MAG. No. 67. ་ infinitely superior to men, and well knew his superiority, yet how did he humble himself, what sacrifices did he make for their benefit? how did he resign his honours, his rights, that they might be exalted? Ver. 6. "Who being in the form of God, thought it not robbery to be equal with God. But made himself of no reputation, and took on him the form of a servant." In imitation of him, we are to be ready to make sacrifices for the benefit of others, and thus practically, in lowliness of mind, to esteem others better than ourselves. It may be observed, too, that this precept was given to a society of professing Christians, all of whom, in the judgment of charity, were possessed of true moral excellence. If we could answer them on no other ground, this consideration alone would enable us to repel some of the principal objections which may be urged against the Apostle's exhortation. How, it may be said, can the man of amiable dispositions account the churl-how can he who is eminent for his morality, reckon the profligate-and how the exemplary Christian esteem the blasphemer better than himself? The Apostle did not suppose that there were any profligates or phemers among those to whom he addressed the words which we are considering; but that they were all enlightened and sanctified by the Spirit of God. We might answer or avoid these objections on another ground. The verse may perhaps contain a general precept, capable of a very extensive application; and the Apostle did not think it necessary to specify its exceptions, because men are far too anxious to find, too prone to urge them. The far greater part of men, if they judge impartially, will find multitudes who are superior to them in many 2 Y respects. This precept then requires us to be quick in discerning, and impartial and generous in acknowledging, the superiority of all who really excel us; to contemplate the gifts and graces of others with pleasure; never to claim respect to which we are not entitled, or to affect excellences which we do not possess; never to attempt to darken others, that we ourselves may shine, or to rejoice in their fall, because it gives us an opportunity of rising; to be on our guard against envy in all its forms, and to cultivate that benevolence which rejoiceth not in iniquity, but rejoiceth in the truth. Farther, if we judge impartially, we shall find but few persons who do not surpass us in something which is valuable; and, if we act in the spirit of this precept, we shall be always ready to esteem them better than ourselves in every thing in which they excel us, and so to give "honour to whom honour is due." But I apprehend, that none of these observations exhaust, or even reach, the full meaning of the precept. Perhaps those which follow may. may infer, that the hearts of others are as vain, and as foolish, and wicked as our own. But still we cannot be certain that this is the case. There is a possibility that they may have been better than we in this respect; and it is our duty, in the exercise of that charity, which hopeth and believeth all things, to hope that this may have been the case. Add to this, that our own imperfections and sins should more deeply impress our mind than those of others can; and the deeper the impression which they make on our hearts, the more they will dispose us to think, that others may not have been so bad as we, and that, therefore, we ought to esteem them better than ourselves. As, therefore, it regards secret faults, the motives, the workings of the mind, every man can prove more evil against himself than he can against others. In their case, he has only the evidence of inference, of probability; in his own, that of consciousness, of certainty. Every man knows, or at least may know, more of his own in firmities and secret sins, than he can know of those of others. We can observe only a part of the outward conduct of our fellow men. We are ignorant of their secret actions, of their motives, and the frames and workings of their mind. We are better acquainted then, or ought to be better acquainted, with our own weaknesses, and infirmities, and deficiencies, with our insensibility of mind, and hardness of heart, with our vain thoughts and wicked imaginations, than with the follies and vain thoughts, &c. of any other man. It is true, that we may judge of the tree by its fruits," that," as in water face answereth to face, so the heart of man to man." And, therefore, we Again, it is the duty of every man to keep his eye fixed on his own deficiencies and sins, but on the excellences of others, and the reason of this is evident. It is obviously incumbent on us to be most on our guard where we are exposed to the greatest peril. Now, we are infinitely more in danger of thinking too highly of ourselves, and too meanly of others, of being too charitable to ourselves, and too severe to others, than of the contrary. required to lay aside every weight, and the sin which most easily besets us. A disposition to form extravagant conceptions of our own merit, and disparaging ideas of others, at least, whenever they become our competitors in honour, (and this is the case which the Apostle had particularly in view,) is a weight which incumbers, a sin which easily besets us all, as We are partakers of human nature. How then is this weight to be laid aside, how is this sin to be mortified? One way, and perhaps the best which can be pointed out, is to keep our eye fixed on our own deficiencies and sins, and on the attainments, the excellences of others. But, if we do so, we shall most certainly be led, " in lowliness of mind, to esteem others better than ourselves." Lastly, we are required to be strict, and even severe, in judging ourselves, but candid and charitable in judging others. That this is the case, is evident from numerous passages of the word of God. How frequently and solemnly are we cautioned against self-deception, against forming too high an opinion of ourselves, against being too easily satisfied with evidences of the goodness of our character, and the safety of our state; and assured that here we are exposed to great danger. How expressly are we commanded not to judge others, lest we be judged and condemned! And the propriety of all this is obvious. We have to answer for ourselves, and not for others.. "Every man must bear his own burden," when he stands before the tribunal of his Maker, and not the burden of others. We are to repent of our own sins, and not of the sins of others. We can correct ourselves when we are unable to correct others. The consequences of a mistake in our own case, will be much more serious than in the case of others. It is evidently right, then, that we should be rigidly severe in judging ourselves, and candid in judging others; but, if we are so, we shall certainly be induced, in lowliness of mind, to esteem others better than ourselves. Hence the most eminent saints,, alive to their own defi. ciencies, deeply sensible of their own sins, especially of their remaining depravity, have, with the greatest sincerity, applied to themselves the language of the Apostle Paul," Less than the least of all saints"-" the chief of sinners." This has been with them, not the language of formality, of affected piety, and of pride, assuming the garl of humility that it might more successfully angle for praise, but of penitence, of holy revenge, of humiliation respecting themselves, and hope respecting others, How much more honourable is it to the religion of Jesus, that some of the most plausible objections its adversaries have been able to bring against it, have been founded on its requiring, as they have thought, too much virtue, an excess of goodness, an extravagance of disinterestedness and benevolence. How different is it from those religions, which sanction impurity, pride, and unjustice! But let us remember, that it does something more for those who embrace it than to form'their characters, important as this is. It reveals a Redeemer, who is mighty to save, an atonement by which sin may be forgiven, a righteousness by which the sinner is made just, and it is at the foot of the cross that we best learn the morality of the Gos pel, that we most easily imbibe his spirit, who is meek and lowly in heart, and thus find rest to our souls. ON ELOQUENCE. IT was proposed to consider this subject in a second view;-as connected with the habits, feelings, and prejudices of an auditory. It is obvious, that every appeal which may be made without due reference to the personalities of those to whom it is directed, must be altogether inefficient. The worthy Jesuit who preached in Latin to the inhabitants of Siam, was little more absurd than would be, a speaker, who, though, using the same language with his hearers, should address them in a strain of sentiment, either above their apprehension, or in violent and unqualified counteraction of their general habits of thinking and acting. The truths which St. Paul announced, with apostolic fidelity and consummate eloquence, both to the Jews and the Greeks, were not delivered in the same manner to races of such opposite national character. He varied his discourse to each, and to each he employed, with surpassing skill and admirable adaptation, that clsss and order of argument which was the most likely to secure for him a favourable hearing. When he stood before the corrupt council of the Jewish Hierarchy, he did not disdain to avail himself of the jealousies and dissentions which existed between the Pharisees and the Sadducees. When he had to enforce unpalatable truths, he never neglected any previous or collateral opening for obtaining attention by the introduction of points, suited to the circumstances and gratifying to the feelings of those who surrounded him. His appeal to the fanatical multitude, which "went about to kill him," for a supposed profanation of the temple by the introduction of Greeks, was prefaced by the vindication of his pure birth, and his high national education. His courteous address to Agrippa;-his glorious assertion of the spirituality of the divine nature, and of the resurrection of the deadare all cases in point. He never garbled or kept back the grand peculiarities of his exalted ministry; but made way for them, by employing every engine of influence, and by seeking an entrance at every avenue. He would have disdained, as every sincere Christian would disdain, the slightest admixture of artifice, the most distant approach to temporizing; but he had a master-knowledge of the human heart, he was familiar with its weaknesses and its perversities, and he assailed it with all the resources of his accomplished mind, and all the honest adaptations of his admirable discretion. He himself broadly states, while he carefully guards from abuse, this important principle. Unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law; to them that are without law, us without law, (being not without law to God, but under the law to Christ,) that I might gain them that are without law. To the weak, became I as weak, that I might gain the weak; I am made all things to all men, that I might by all means save some. The two great orators of profane antiquity, afford brilliant illustrations of this principle. They carried it, indeed, to an excess which the high-minded servant of God could never descend-to use. He was observant of prejudices and passions, that he might employ them in their own destruction or melioration. They, that they might sway to their purpose, the impulses of the multitude. I am not disputing the honourable ends to which Cicero and Demosthenes usually directed their efforts; but pointing out the essential difference between the means and aims of a secular orator, and those of the ambassador of heaven. High and admirable as may be the objects of the former, he will not hesitate to avail himself of the popular irritability, as a part of the tools and mechanism with which he works, and in proportion to the skill and power with which he directs the general agitation, he has praise of men. But the latter has in view a more distant and permanent interest, and, knowing, that the passions of men are at variance with their eternal felicity, he becomes an investigator of human character, that he |