the Gospel, with respect to our duty to others, is, so far as possible, to keep self altogether out of sight.

With respect to the virtue of philanthropy, the philosopher argues in its favour, by proving, what is indisputably true, that, our own good, is involved in that of others; and that, whatever advances the happiness of the whole body, must include the happiness of every particular member; or that, the exercise of the benevolent affections is a source of satisfaction to ourselves, and has a tendency to conciliate the esteem of others.. But the Gospel, in its simplicity and fullness, exhorts us to seek the good of our neighbour, as an end in itself: it tells us, as in other respects, so also in this, to love him, in the same manner, as we love ourselves; that is, to seek his advantage, without any ulterior aim or object.

On the wisdom of this system, the event may be permitted to pronounce. He who takes the secular philosophy for his guide, invariably increases in selfishness, as he advances in years. Disappointed, in not having, always, met with the return which he was led to expect, the man of this world learns to regard his neighbours with suspicion; and, ascribing the few disinterested acts which he may chance to have performed, to the enthusiasm of youthful spirits, or the incon

siderateness of boyish impetuosity, he thinks to display his knowledge of the world, and his su perior experience, by discarding all care for others, or, at least, by becoming, more and more, wrapped up in self, or in things, directly or indirectly, belonging to self. But the heart of the true Christian is warm, and his affections no less generous, in age than in youth; while, his virtuous principles having ripened into virtuous habits, he continues to diffuse on all around him, the beams of that peace, tranquillity, and joy, which the Holy Ghost has kindled in his own breast until his last sigh is breathed forth, in a prayer for the welfare of those, whose happiness he has unceasingly laboured to promote.

But, if the blessed Jesus is the example, of what our benevolence ought to be, then is this commandment, in yet another sense, pre-eminently new.

Before HIS coming, who ever expended one thought, on the spiritual welfare of his fellowcreatures? The moralist and philosopher delighted to exercise their ingenuity, to display their talents, and to establish their fame, by inventing systems, which might employ the studious, and interest the reflecting. But who ever thought of sacrificing, together with life itself, that reputation, which to some men is dearer than life, in

order to bear witness to an unwelcome truth, (9) to carry conviction to a sinner's conscience, or to instruct the ignorant and friendless? Perchance, you may hear the speculatist of the present day, insist on the advantages of general education; perchance you may see him, zealously promoting institutions, which have for their object the education of the lower classes of society. But wherefore is this the case? It is either because he perceives the policy of such a course; or because he knows, that, unless he be the advocate of such measures, he will lose his popularity, in an age when the bare possession of something like intellectual powers, is deemed sufficient, to cover a multitude of the most atrocious crimes; and when the cultivation of what is called mind, is considered paramount to the quiet growth of every moral excellence and virtue. At all events, it is for the mental, not the spiritual, welfare of the public, that he cares. For, even though he profess to be a Christian, yet, when you speak to him of the necessity of maintaining, vindicating, and propagating, the truth as it is in Jesus, what is the reply you receive? He tells you, forsooth, that, although he is a friend to morality, he thinks the question of a man's religious tenets, should rest solely between the conscience of the individual, and his God: What

have I to do,' he demands, with another man's creed?'

Much every way: is the answer, of the true Christian. For, what says the Apostle? If any man have not the spirit of Christ, he is none of his.* But, if he has the spirit of Christ, then he becomes, in the language of St. Peter, a partaker of the divine nature.† And, if such be the case, he must be deeply, earnestly, and zealously, interested in that divine scheme, which Providenec is accomplishing on earth. Now, that scheme, that object, for which the Son of God came down from Heaven, is, to save souls. If, therefore, our benevolence, however inferior in degree, is of the same character as his, .. we also, must be zealously concerned for the salvation of souls. Hence, the Christian feels, that he is in duty bound, to obey the benevolent injunction of Christ; and, so far as his influence may extend, to bring every creature‡, under the dominion of the Gospel; and to teach all men, to observe all things whatsoever, that have been commanded, by the only Mediator between God and man. §

Yes, my brethren: high and holy is the Christian's privilege. He is a joint labourer with

God; a fellow-helper of the Truth¶; working

together with God *; called upon to beseech men in God's behalf. And, in so doing, he must be influenced by a principle, which nothing human can bestow. For, what can he expect of worldly advantage, when waging a war of extermination, with the pride, the passions, and the prejudices of mankind? What, when contending against the extremes of infidelity and fanaticism? What, when refuting the wise man after the flesh, or, when seeking to control and modify those rapturous feelings, which the truths that he has himself been the instrument of teaching, have animated, roused, and warmed? What has he to look for, but the indignation of the debased and sensual, the contempt of the merely intellectual, and the scorn of the spiritually proud!

Yet, notwithstanding all these disadvantages, how gloriously did the spirit of real benevolence influence the Apostles, after their Lord's departure. Never before, did twelve men sacrifice friends and country, life and fame, to attest a fact, and announce a truth, by the mere renunciation of which, any one of them might have been hailed as a patriot, and invested with all which this world holds dear. Nor has the example been lost. Ques

* 2 Cor. vi. 1.