and without estimating the happiness which the benevolent man must feel, in the consciousness that he is acting under the eye of a Being whose nature is love, and who will regard with complacency and affection him who sincerely and humbly labours to imitate his perfections. Of the inexpressible worth of this consideration he only can judge, who has felt its influence. But such a man will tell you, that there is in the hope that we are regarded with complacency by God, more deep-felt delight than in all which the world has to offer of good. Let then the selfish man think of this. He may perhaps find that he is sacrificing the very end which he proposes to himself; that his selfish calculations are as false as they are contemptible and low. He may find that it is no paradox to say, that even on the principles of selflove itself, he is bound to free himself from all inordinate and exclusive regard to his own in

terest.

But though even on the calculations of self-love, we should be induced to cultivate a benevolent disposition, it is recommended to us by motives of far higher dignity. There is something in it to which the heart of every human being pays involuntary homage. The whole system of refined and gentle manners on which the present age so much values itself, is but a poor attempt to imitate this virtue. All the artificial courtesies of life, all the heartless ceremonies of what is called polite

ness, are but the unconscious respect which hypocrisy renders to benevolence. The world feels the necessity of "assuming the virtue, though it has it not." How fair a scene would life present, if all this artificial good will were really what it seems to be; if men's hearts spoke in their words. All pride, envy, malice, revenge, and every form in which the bad passions of our nature display themselves, would vanish away. The beams of mutual kindness, reflected from every face, would make constant sunshine in every soul. The reign of universal benevolence would cause the wildernesses and solitary places of the earth to be glad, and all its moral deserts to rejoice and blossom like the rose. Such a scene as this, however, is but the visionary painting of imagination, the reality of which no eye in this world shall

ever see.

But though the universal reign of benevolence is not here to be looked for, each man may yet contribute something to extend its influence. And what higher motive can any man require, than that which he will find in the contemplation of the character of that blessed being, who has left us an example that we should follow his steps. It was benevolence which led our Saviour to heal our sins and woes, to minister to our infirmities, to soften the nature of man, and melt his heart to mercy and love. For this he endured all the contradictions of sinners. For this he was scorned

and hated on the earth. For this he toiled, and wept, and suffered, and died on the cross. The object of all his sufferings, the end of all his commandments, is that virtue of which we speak. It is love; love out of a pure heart, a good conscience, and faith unfeigned. If then you venerate his holy name, if you claim the title, and aspire after the hopes of christians, you must walk in that temper in which he walked on the earth. You must learn to bear the fruits of the spirit, peace, long suffering, gentleness and goodness. You must learn to be kindly affectioned towards your fellow men, to be sincerely interested in their happiness, to forbear with them, to forgive their foibles, to forget their injuries, to bear their burdens of sorrow and infirmity, and so to fulfil the law of Christ.

There is another motive to benevolence, of unutterable moment, drawn from the representation which is given to us of the last great scene of retribution. We are told that the inquiry will then be, not how we have reasoned, nor how we have taught; not how many sacrifices we have offered, how many wonderful works we have done, nor how many times we have called our master Lord, Lord; but whether we have ever fed the hungry, and given drink to the thirsty; whether we have sheltered the stranger, and clothed the naked; whether we have ministered to the sick, and visited the imprisoned; whether, in short, we have ever sincerely

interested ourselves in the happiness of our fellow men. He who has done this towards the meanest of the human race, has done it to his Saviour and Lord; and he shall receive abundant recompence. But against him whose life has been absorbed in exclusive selfishness, whose heart has felt no emotions of benevolence, no visitings of mercy, the gates of heavenly blessedness must be shut; for to such a spirit the happiness of heaven will be wholly uncongenial.

My brethren, language can add nothing to this representation; imagination can image to itself nothing more awful. On him, who can bring home this consideration to his mind, and still resist its influence, all other motives must be lost. From the sleep of such insensibility the voice of God alone can awake him.

SERMON VIII.

LAW OF RETALIATION.

ROMANS, XII. 17.

Recompense to no man evil for evil.

THIS passage is one of many that occur in the New Testament, in which, for the sake of greater brevity and impression, a general maxim of conduct is laid down, without being accompanied with an enumeration of the limitations and distinctions, which are to be observed in its practical application. The precept is, I conceive, intended rather to be descriptive of the character and disposition, which a christian should possess under the reception of injuries, than to regulate his actions in evéry specific instance. For it is evident that there are occasions when it is not only lawful, but laudable, to return evil on him, by whom evil is inflicted. Such for example, are the cases of punishment in the regular administration of justice; and such also is every instance of justifiable self-defence. If then the precept of the Apostle were under