produce a deterioration of moral character. Its object is to reform and perfect the original faculties of our constitution. Seeing, therefore, that good-will is a social, and not a selfish affection, it cannot be doubted that Christian charity respects the happiness of others rather than our own. I am ready to admit, indeed, that much of our own felicity depends upon the exercise of our kind affections towards others; and even, that the pleasures of benevolence are not confined to the virtuous, but are often mingled with criminal indulgence: so far, however, is this fact from implying that our kindness of disposition originates in selfishness, that it proves the very reverse. The agreeable emotions connected with the exercise of social affections, before they can be a motive to such exercise, must necessarily imply the existence of the principle of benevolence as an ultimate fact in the constitution of man. None can take pleasure in doing a kindness to another if he have not in some degree a benevolent disposition of his own. The gratification resulting from the exercise is evidence that the principle exercised exists. The gratification arising from eating and drinking to satisfaction, is proof of the existence of the appetites of hunger and thirst, as much as the pleasures of music prove the existence of the sense of hearing, and of a taste for that fine art.

Those philosophers have laboured under a mistake, who have formed their system of ethics upon the notion of referring all moral action to a principle of self-love; and they are as far from the truth, who exclude from their morality alto

indifference to one's own true interest, is both unnatural and impious. Yet benevolence is a social affection: I am bound, it is true, to calculate, as a rational creature, what is for my own interest; but in good-will to others, the object is not my own interest, but their good, even although I, at the time, should both desire and expect their favour. God is worthy of love, for what he is in himself, and for what he has done for my soul. In loving him, I seek his glory, and the enjoyment of him for ever.

"The similarity between the words, self-love and selfishness, has introduced much confusion into ethical disquisitions. The word selfishness is always used in an unfavourable sense; and hence, some authors have been led to suppose, that vice consists in an excessive regard to our own happiness. It is remarkable, however, that, although we apply the epithet selfish, to avarice, and to low and private sensuality, we never apply it to the desire of knowledge, or to the pursuits of virtue, which are certainly sources of more exquisite pleasure than riches or sensuality can bestow. That the word selfishness is by no means synonymous with a regard to our own happiness, appears, farther, from this, that the blame we bestow on those pursuits which are commonly called selfish, is founded, partly, on the sacrifice they imply of our true interest to the inferior principles of our nature."-Stewart's Outlines of Moral_Philosophy.

gether, the principle of regard for our own personal enjoyment. Man is by the constitution of his rational nature, both desirous of personal happiness, and disposed to take pleasure in the happiness of others.* It is in the immoral or irregular exercise of these distinct principles of action that the evil consists; and true religion corrects the evil. It neither communicates the social affection, nor destroys a regard for personal enjoyment: It finds both existing as active principles in our nature, depraved indeed by sin; and it cultivates and sanctifies them together with all our other active powers, directing their exercise for our own ultimate advantage, and the glory of the Lord our God. Good-will to others, as well as desire of happiness, is a natural principle of action in man; and when influenced by the power of godliness, it is directed, in its exercise, to all the objects connected with the Christian on earth or in heaven, according to the relation which, in the scheme of providence, he bears to each of them. Love your enemies, bless them that curse you, do good to them that hate you, and pray for them who despitefully use you. Thou shalt love the Lord thy God, with all thy heart, with all thy soul, and with all thy strength; and thou shalt love thy neighbour as thyself.

When any social affection, whether of love or hatred, predominates over self-regard, a man is said to be disinterested. The passion of resentment is frequently indulged without regard to one's own private good, and sometimes even when it is obvious that the consequences must be injurious to self-interest. There is in such cases an exercise of DISINTERESTED MALEVOLENCE. Malice is painful: but virtuous disinterestedness is a source of great enjoyment.

The exercise of generous feeling is ever accompanied with * "Our benevolent affections are various; and it would not, perhaps, be easy to enumerate them completely. The parental and the filial affections-the affections of kindred-love, or (the attachment of sexes)friendship - patriotism - universal benevolence - gratitude-pity--are some of the most important."

"Now, as men were plainly intended to live in society, and as the social union could not subsist, without a mutual interchange of good offices; would it not be reasonable to expect, agreeably to the analogy of our nature, that so important an end would not be entrusted solely to the slow deductions of reason, or to the metaphysical refinements of selflove; but that some provision would be made for it in a particular class of active principles, which might operate like our appetites and desires independently of our reflection? To say this of parental affection, or of pity, is saying nothing more in their favour, than what was affirmed of hunger and thirst; that they prompt us to particular objects without any reference to our own enjoyment." - Stewart's Mor. Phil.

the

agreeable emotions. And in this constitution, divine wisdom and goodness appear. Kindness to an enemy-pity for the distressed-benevolence to all around you-supreme love to God, for what he is in himself; for each of his attributes; for his works of goodness and of grace; and especially for the redemption of our souls by he blood of Jesus and love to all in whom the Lord delights-these affections, brethren, greatly minister to christian consolation. Let me urge it upon you, therefore, to love, with supreme regard, the Lord your God. He is worthy of infinite love; for every amiable quality belongs to him in an infinite degree. He is the head of the family into which you are adopted. The image of the parent is seen, too, upon every son and daughter. Within the gates of our house in heaven no unclean thing can enter. Oh what delight is contained in the first impressions of a soul upon his introduction into those mansions! The ransomed society to which you belong, dwell in that holy place in the continual exercise of love and praise. If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels of mercies; fulfil ye my joy, that ye be like minded, having the same love.

5. The assurance of God's love is to the pious mind a source of great consolation.

The man of feeling cannot be happy without partaking of the regard of him whom he supremely loves. But when there is evidence sufficient, to show that love is reciprocal, the heart is at ease. Jealousy is always cruel as the grave; and the coals thereof are coals of fire which have a most vehement fame: for many waters cannot quench love, neither can the floods drown it.

ance.

Assurance of God's love is the highest Christian comfort. It supports the mind under all our sufferings, and it inspires confidence under the most discouraging circumstances. The truth of this remark will be felt by all who enjoy that assurWe have many fine expressions of such Christian joy as arises from a sense of being interested in the love of God, in the Song of Solomon. "The king hath brought me in to his chambers: we will be glad and rejoice in thee; we will remember thy love more than wine: the upright love theeI sat down under his shadow with great delight, and his fruit was sweet to my taste. He brought me to the banqueting house, and his banner over me was love."*

By the Spirit of adoption we are enabled to enjoy the cer* Chap. i. 4. and ii. 3, 4.

tainty of being beloved of the Lord; and when we find o love to him sincere, we are convinced of his love to From the effect, we reason conclusively to the cause: and other cause can account for our attachment to divine things than God's eternal love in Jesus Christ our Lord. We pu sue with pleasure the stream to the fountain: and are satisfied with a view of him who first loved us. "That ye, being rooted and grounded in love, may be able to comprehend with all saints, what is the breadth, and length, and depth, and height; and to know the love of Christ, which passeth knowledge, that ye may be filled with all the fulness of God."*

The love of God to man is from everlasting to everlasting; sovereign and effectual for our redemption and salvation. It is not the consequence, but the cause of our regard for him. He loves his people even in their sins: he hates the sin and redeems Israel. God commendeth his love to us, in that while we were yet sinners, Christ died for us. True, our Father in heaven takes complacency in the piety of his saints. His own image in their hearts is not to be viewed with indifference. This is the effect of his grace; and the divine complacency is in proportion to the extent of its object: he sees and approves what is good according to its measure of goodness. In this sense, indeed, God loves his children in proportion to their attainments in holiness. His complacency is on account of our subjective piety; but that very piety, is the gift of his sanctifying Spirit, and the effect of his eternal and unchangeable love. This, brethren, is the source of all our joys. "He hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love:"† and no subsequent transgression can make the elect of God more vile and unworthy than they were before their second birth. Moreover, all their transgressions were foreknown when he so loved them as to send his Son for their redemption; and therefore are we taught by an inspired instructor to reason for the perpetuity of his regard, our corruptions notwithstanding. We are assured that his love will effectually destroy at last all these corruptions. "If he spared not his own Son, but delivered him up to the death for us all, how shall he not with him freely give us all things?" And is not this a source of consolation? Is not he comforted of God, who sings, in the face of danger, though I walk through the valley of the shadow of death I will fear no evil, for thou art with me? Has he not abundant conso† Eph. i. 4.

tion who hurls defiance at every creature in the universe, hen personally assured of the Father's love: for if, when were enemies, we were reconciled to God by the death of his Son: much more being reconciled we shall be saved by his life. Who shall separate us from the love of Christ ?-Neither death, nor life, nor angels-NOR ANY OTHER CREATURE, SHALL BE ABLE TO SEPARATE US FROM THE LOVE OF GOD which is in Christ Jesus our Lord.*

6. Finally, brethren, true religion is a source of consolation, because it inspires us with the hope of salvation in heaven.

If in this life only we have hope in Christ, we are of all men most miserable. It is not the expectation of temporary good that supports the benevolent labours of the saints, or fills their souls with abundant joy. The toils and the sorrows of life would be sufficient to reduce them to the lowest state of wretchedness, did they not look forward to the rest which remains for the people of God. In the grave, it is true, the wicked cease from troubling, and the weary are at rest from bodily sufferings; but religion sheds down her light upon the tomb, and reveals her everlasting abodes, where we hope, not only to be released from our troubles, but to be admitted to pleasures pure, and abundant and perpetual. It is not for the gloom of ceaseless oblivion for the hope of having his life utterly extinguished, that the Christian endures with patience the ills of life: it is the assurance of permanent existence in the possession of perpetual enjoyment, that satisfies his anxious heart, and animates his pious exertions. Thus, he foregoes the amusement of an hour for the purpose of realizing the perfection of blessedness in heaven-looking for that BLESSED HOPE, and the glorious appearing of the great God, even our Saviour Jesus Christ.†

* Rom. v. 10. and viii. 38, 39.

† I have rendered, in this quotation, the copulative και, even instead of and, as it is in the common version. It is evident, independently of criticism upon και, that the glorious appearing, for which Christians hope, is not that the Father should become visible to our eyes; but that Jesus Christ should come in his glory according to the promise of his reappearance without sin unto salvation. He of course, is the GREAT GOD, spoken of, in this case, as the object for whom we hope and look.

Granville Sharp in his excellent remarks on the use of the definitive article, quotes this text in illustration of his first rule. That rule is, "when the copulative ai connects two nouns of the same case, if the article & precedes the first and is not repeated before the second, if nouns of personal description, they both refer to the same person." Dr. Whitby, as well as Beza, Broughton, and Hammond, render this text so as to un