"And if you do good to them which do good to you, what thank have ye? for sinners also do even the same.”. - Luke vi. 33.

IT is to be remarked of many of those duties, the performance of which confers the least distinction upon an individual, that they are at the same time the very duties, the violation of which would confer upon him the largest measure of obloquy and disgrace. Truth and justice do not serve to elevate a man so highly above the average morality of his species, as would generosity, or ardent friendship, or devoted and disinterested patriotism. The former are greatly more common than the latter; and, on that account, the presence of them is not so calculated to signalize the individual to whom they belong. But that is one account, also, why the absence of them would make him a more monstrous exception to the general run of character in society. And, accordingly, while it is true, that there are more men of integrity in the world, than there are men of very wide and liberal beneficence-it is also true, that one act of falsehood, or one act of dishonesty, would stamp a far more burning infamy on the name of a transgressor, than any defect in those more heroic charities, and extraordinary virtues, of which humanity is capable.

So it is far more disgraceful not to be just to another, than not to be kind to him; and, at the same time, an act of kindness may be held in higher positive estimation than an act of justice. Ihe one is my right - nor is there any call for the homage of a particular testimony when it is rendered. The other is additional to my right the offering of a spontaneous goodwill, which I had no title to exact; and which, therefore, when rendered to me, excites in my bosom the cordiality of a warmer acknowledgment. And yet, our Saviour, who knew what was in man, saw, that much of the apparent kindness of nature, was resolvable into the real selfishness of nature; that much of the good done unto others, was done in the hope that these others would do something again. And, we believe, it would be found by an able analyst of the human character, that this was the secret but substantial principle of many of the civilities and hospitalities of ordinary intercourse that if there were no expectation either of a return in kind, or of a return in gratitude, or of a return in popularity, many of the sweetening and cementing virtues of a neighbourhood would be practically done away-all serving to prove, that a multitude of virtues, which, in effect, promoted the comfort and the interest of others, were tainted in principle by a latent regard to one’s own interest; and that thus being the fellowship of those who did good, either as a return for the good done unto them, or who did good in hope of such a return, it might be, in fact, what our Saviour characterizes it in the text-the fellowship of sinners.

But if to do that which is unjust, is still more disgraceful than not to do that which is kind, it would prove all the more strikingly how deeply sin had tainted the moral constitution of our species - could it be shown, that the great practical restraint on the prevalence of this more disgraceful thing in society, is the tie of that common selfishness which actuates and characterizes all its members. It were a curious but important question, were it capable of being resolved - if men did not feel it their interest to be honest, how much of the actual doings of honesty would still be kept up in the world? It is our own opinion of the nature of man, that it has its honourable feelings, and its instinctive principles of rectitude, and its constitutional love of truth and of integrity; and that, on the basis of these, a certain portion of uprightness would remain amongst us, without the aid of any prudence, or any calculation whatever.

All this we have fully conceded; and have already attempted to demonstrate, that, in spite of it, the character of man is thoroughly pervaded by the very essence of sinfulness; because, with ,all the native virtues which adorn it, there adheres to it that foulest of all spiritual deformities-unconcern about God, and even antipathy to God. It has been argued against the orthodox doctrine of the universality of human corruption, that even without the sphere of the operation of the gospel, there do occur so many engaging specimens of worth and benevolence in society. The reply is, that this may be no deduction from the doctrine whatever, but be even an aggravation of it - should the very men who exemplify so much of what is amiable, carry in their hearts an indifference to the will of that Being who thus hath formed, and thus hath embellished them. But it would be a heavy deduction indeed, not from the doctrine, but from its hostile and imposing argument, could it be shown, that the vast majority of all equitable dealing amongst men, is performed, not on the principle of honour at all, but on the principle of selfishness - that this is the soil upon which the honesty of the world mainly flourishes, and is sustained; that, were the connexion dissolved between justice to others and our own particular advantage, this would go very far to banish the observation of justice from the earth; that, generally speaking, men are honest, not because they are lovers of God, and not even because they are lovers of virtue, but because they are lovers of their own selves - insomuch, that if it were possible to disjoin the good of self altogether from the habit of doing what was fair, as well as from the habit of doing what was kind to the people around us, this would not merely isolate the children of men from each other, in respect of the obligations of beneficence, but it would arm them into an undisguised hostility against each other, in respect of their rights. The mere disinterested principle would set up a feeble barrier, indeed, against a desolating tide of selfishness, now set loose from the consideration of its own advantage. The genuine depravity of the human heart would burst forth and show itself in its true characters; and the world in which we live be transformed into a scene of unblushing fraud, of open and lawless depredation.

And, perhaps, after all, the best way of arriving practically at the solution of this question would be, not by a formal induction of particular cases, but by committing the matter to the gross and general experience of those who are most conversant in the affairs of business. There is a sort of undefinable impression that all have upon this subject, on the justness of which, however, we are disposed to lay a very considerable stress - an impression gathered out of the mass of the recollections of a whole life - an impression founded on what we may have observed in the history of our own doings - a kind of tact that we have acquired as the fruit of our repeated intercourse with men, and of the manifold transactions that we have had with them, and of the number of times in which we have been personally implicated with the play of human. passions, and human interests. It is our own conviction, that a well exercised merchant could cast a more intelligent glance at this question, than a well exercised metaphysician; and therefore do we submit its decision to those of them who have hazarded most largely, and most frequently, on the faith of agents, and customers, and distant correspondents. We know the fact of a very secure and well warranted confidence in the honesty of others, being widely prevalent amongst men; and that, were it not for this, all the interchanges of trade would be suspended; and that confidence is the very soul and life of commercial activity; and it is delightful to think, how thus a man can suffer all the wealth which belongs to him to depart from under his eye, and to traverse the mightiest oceans and continents of our world, and to pass into the custody of men whom he never saw. And it is a sublime homage, one should think, to the honourable and high.minded principles of our nature, that, under their guardianship, the adverse hemispheres of the globe should be bound together in safe and profitable merchandise; and that thus one should sleep with a bosom undisturbed by jealousy, in Britain, who has all, and more than all his property treasured in the warehouses of India - and that, just because there he knows there is vigilance to defend it, and activity to dispose of it, and truth to account for it, and all those trusty virtues which ennoble the character of man to shield it from injury, and send it back again in an increasing tide of opulence to his door.

There is no question, then, as to the fact of a very extended practical honesty, between man and man, in their intercourse with each other. The only question is, as to the reason of the fact. Why is it, that he whom we have trusted acquits himself of his trust with such correctness and fidelity? Whether is his mind, in so doing, most set upon our interest or upon his own? Whether is it because he seeks our advantage in it, or because he finds in it his own advantage? Tell us to which of the two concerns he is most trembhingly alive - to our property, or to his own character? and whether, upon the last of these feelings, he may not be more forcibly impelled to equitable dealing than upon the first of them? We well know, that there is room enough in his bosom for both; but to determine how powerfully selfishness is blended with the punctualities and the integrities of business, let us ask those who can speak most soundly and experimentally on the subject, what would be the result, if the element of selfishness were so detached from the operations of trade, that there was no such thing as a man suffering in his prosperity, because he suffered in his good name; that there was no such thing as a desertion of custom and employment coming upon the back of a blasted credit, and a tainted reputation; in a word, if the only security we had of man was his principles, and that his interest flourished and augmented just as surely without his principles as with them? Tell us, if the hold we have of a man’s own personal advantage were thus broken down, in how far the virtues of the mercantile world would survive it? Would not the world of trade sustain as violent a derangement on this mighty hold being cut asunder, as the world of nature would on the suspending of the law of gravitation? Would not the whole system, in fact, fall to pieces, and be dissolved? Would not men, when thus released from the magical chain of their own interest, which bound them together into a fair and seeming compact of principle, like dogs of rapine, let loose upon their prey, overleap the barrier which formerly restrained them?

Does not this prove, that selfishness, after all, is the grand principle on which the brotherhood of the human race is made to hang together; and that he who can make the wrath of man to praise him, has also upon the selfishness of man, caused a most beauteous order of wide and useful intercourse to be suspended? But let us here stop to observe, that, while there is much in this contemplation to magnify the wisdom of the Supreme Contriver, there is also much in it to humble man, and to convict him of the deceitfulness of that moral complacency with which he looks to his own character, and his own attainments. There is much in it to demonstrate, that his righteousness are as filthy rags; and that the idolatry of self, however hidden in its operation, may be detected in almost every one of them. God may combine the separate interests of every individual of the human race, and the strenuous prosecution of these interests by each of them, into an harmonious system of operation, for the good of one great and extended family. But if, on estimating the character of each individual member of that family, we shall find, that the mainspring of his actions is the urgency of a selfish inclination; and that to this his very virtues are subordinate; and that even the honesties which mark his conduct are chiefly, though perhaps insensibly, due to the selfishness which actuates and occupies his whole heart ; - then, let the semblance be what it may, still the reality of the case accords with the most mortifying representations of the New Testament. The moralities of nature are but the moralities of a day, and will cease to be applauded when this world, the only theatre of their applause, is burnt up. They are but the blossoms of that rank efflorescence which is nourished on the soil of human corruption, and can never bring forth fruit unto immortality. The discerner of all secrets sees that they emanate from a principle which is at utter war with the charity that prepares for the enjoyments, and that glows in the bosoms of the celestial; and, therefore, though highly.esteemed among men, they may be in his sight an abomination.

Let us, if possible, make this still clearer to the apprehension, by descending more minutely into particulars. There is not one member of the great mercantile family, with whom there does not obtain a reciprocal interest between himself and all those who compose the circle of his various correspondents. He does them good; but his eye is all the while open to the expectation of their doing him something again. They minister to him all the profits of his employment; but not unless he minister to them of his service, and attention, and fidelity. Insomuch, that if his credit abandon him, his prosperity will also abandon him. If he forfeit the confidence of others, he will also forfeit their custom along with it. So that, in perfect consistency with interest being the reigning idol of his soul, he may still be, in every way, as sensitive of encroachment upon his reputation, as he would be of encroachment upon his property; and be as vigilant, to the full, in guarding his name against the breath of calumny, or suspicion, as in guarding his estate against the inroads of a depredator.

Now, this tie of reciprocity, which binds him into fellowship and good faith with society at large, will sometimes, in the mere course of business, and its unhooked-for fluctuations, draw one or two individuals into a still more special intimacy with himself. There may be a lucrative partnership, in which it is the pressing necessity of each individual, that all of them, for a time at least, stick closely and steadily together. Or there may be a thriving interchange of commodities struck out, where it is the mutual interest of all who are concerned, that each take his assigned part and adhere to it. Or there may be a promising arrangement devised, which it needs concert and understanding to effectuate; and, for which purpose, several may enter into a skilful and well ordered combination.

We are neither saying that this is very general in the mercantile world, or that it is in the slightest degree unfair. But all must be sensible, that, amid the reelings and movements of the great trading society, the phenomenon sometimes offers itself of a group of individuals who have entered into some compact of mutual accommodation, and who, therefore, look as if they were isolated from the rest by the bond of some more strict and separate alliance. All we aim at, is to gather illustration to our principle, out of the way in which the members of this associated cluster conduct themselves to each other; how such a cordiality may pass between them, as, one could suppose, to be the cordiality of genuine friendship; how such an intercourse might be maintained among their families, as might look like the intercourse of unmingled affection; how such an exuberance of mutual hospitality might be poured forth, as to recall those poetic days when avarice was unknown, and men lived in harmony together on the fruits of one common inheritance; and how nobly disdainful each member of the combination appeared to be of such little savings, as could be easily surrendered to the general good and adjustment of the whole concern.

And all this, it will be observed, so long as the concern prospered, and it was for the interest of each to abide by it; and the respective accounts current gladdened the heart of every individual, by the exhibition of an abundant share of the common benefit to himself. But then, every such system of operations comes to an end. And what we ask is, if it be at all an unlikely evolution of our nature, that the selfishness which lay in wrapt concealment, during the progress of these transactions, should now come forward and put out to view its cloven foot, when they draw to their termination? And as the tie of reciprocity gets looser, is it not a very possible thing, that the murmurs of something like unfair or unhandsome conduct should get louder? And that a fellowship, hitherto carried forward in smiles, should break up in reproaches? And that the whole character of this fellowship should show itself more unequivocally as it comes nearer to its close? And that some of its members, as they are becoming disengaged from the bond of mutual interest, should also become disengaged from the bond of those mutual delicacies and proprieties, and even honesties, which had heretofore marked the whole of their intercourse ? - Insomuch, that a matter in which all the parties looked so fair, and magnanimous, and liberal, might at length degenerate into a contest of keen appropriation, a scramble of downright and undisguised selfishness?

But though this may happen sometimes, we are far from saying that it will happen generally. It could not, in fact, without such an exposure of character, as might not merely bring a man down in the estimation of those from whom he is now withdrawing himself, but also in the estimation of that general public with whom he is still linked; and on whose opinion of him there still rests the dependence of a strong personal interest. To estimate precisely the whole influence of this consideration, or the degree in which honesty of character is resolvible into selfishness of character, it would be necessary to suppose, that the tie of reciprocity was dissolved, not merely between the individual and those with whom he had been more particularly and more intimately associated - but that the tie of reciprocity was dissolved between the individual and the whole of his former acquaintanceship in business.

Now, the situation which comes nearest to this, is that of a man on the eve of bankruptcy, and with no sure hope of so retrieving his circumstances as again to emerge into credit, and be restored to some employment of gain or of confidence. If he have either honourable or religious feelings, then character, as connected with principle, may still, in his eyes, be something; but character, as connected with prudence, or the calculations of interest, may now be nothing. In the dark hour of the desperation of his soul, he may feel, in fact, that he has nothing to lose: and let us now see how he will conduct himself, when thus released from that check of reputation which formerly held him. In these circumstances, if you have ever seen the man abandon himself to utter regardlessness of all the honesties which at one time adorned him; and doing such disgraceful things as he would have spurned at the very suggestion of, in the days of his prosperity; and, forgetf.ul of his former name, practising all possible shifts of duplicity to prolong the credit of a tottering establishment; and to keep himself afloat for a few months of torture and restlessness, weaving such a web of entanglement around his many friends and companions, as shall most surely implicate some of them in his fall; and, as the crisis approaches, plying his petty wiles how to survive the coming ruin, and to gather up of its fragments to his family.

0! how much is there here to deplore; and who can be so ungenerous as to stalk in unrelenting triumph over the helplessness of so sad an overthrow! But if ever such an exhibition meet your eye, while we ask you not to withhold your pity from the unfortunate, we ask you also to read in it a lesson of worthless and sunken humanity; how even its very virtues are tinctured with corruption; and that the honour, and the truth, and the equity, with which man proudly thinks his nature to be embellished, are often reared on the basis of selfishness, and lie prostrate in the dust when that basis is cut away.

But other instances may be quoted, which go still more satisfactorily to prove the very extended influence of selfishness on the moral judgments of our species; and how readily the estimate, which a man forms on the question of right and wrong, accommodates itself to his own interest. There is a strong general reciprocity of advantage between the government of a country and all its inhabitants. The one party, in this relation, renders a revenue for the expenses of the state. The other party renders back again protection from injustice and violence. Were the means furnished by the former withheld, the benefit conferred by the latter would cease to be administered. So that, with the government, and the public at large, nothing can be more strict, and more indispensable, than the tie of reciprocity that is between them. But this is not felt, and therefore not acted upon, by the separate individuals who compose that public. The reciprocity does not come home with a sufficiently pointed and personal application to each of them. Every man may calculate, that though he, on the strength of some dexterous evasions, were to keep back of the tribute that is due by him, the mischief that would recoil upon himself is divided with the rest of his countrymen; and the portion of it which comes to his door would be so very small, as to be altogether insensible. For all feeling he will just be as effectually sheltered, by the power and the justice of his country, whether he pay his taxes in full, or, under the guise of some skilful concealment, pay them but partially; and, therefore, to every practical effect, the tie of reciprocity, between him and his sovereign, is in a great measure dissolved.

Now, what is the actual adjustment of the moral sense, and moral conduct, of the population, to this state of matters? It is quite palpable. Subterfuges which, in private business, would be held to be disgraceful, are not held to be so disgraceful in this department of a man’s personal transactions. The cry of indignation, which would be lifted up against the falsehood or dishonesty of a man’s dealings in his own neighbourhood, is mitigated or unheard, though, in his dealings with the state, there should be the very same relaxation of principle. On this subject, there is a connivance of popular feeling, which, if extended to the whole of human traffic, would banish all its securities front the world giving reason to believe, that much of the good done among men, is done on the expectation of a good that will be rendered back again; and that many of the virtues, by which the fellowship of human beings is regulated and sustained, still leave the imputation unredeemed, of its being a fellowship of sinners; and that both the practice of morality, and the demand for it, are measured by the operation of a self-love, which, so far from signalizing any man, or preparing him for eternity, he holds in common with the fiercest and most degenerate of his species; and that, apart from the consideration of his own interest, simplicity and godly sincerity are, to a great degree, unknown; insomuch, that though God has interposed with a law, of giving unto all their dues, and tribute to whom tribute is due, we may venture an affirmation of the vast majority of this tribute, that it is rendered for wrath’s sake,. and not for conscience’ sake. Of so little effect is unsupported and solitary conscience to stem the tide of selfishness. And it is chiefly when honesty and truth go overbearingly along with this tide, that the voice of man is lifted up to acknowledge them, and his heart becomes feelingly alive to a sense of their obligations.

And let us here just ask, in what relation of criminality does he who uses a contraband article stand to him who deals in it? In precisely the same relation that a receiver of stolen goods stands to a thief or a depredator. There may be some who revolt at the idea of being so classified. But, if the habit we have just denounced can be fastened on men of rank and seemly reputation, let us just humble ourselves into the admission of how little the righteous practice of the world has the foundation of righteous principle to sustain it; how feeble are the securities of rectitude, had it nothing to uphold it in its own native charms, and native obligations; how society is held together, only because the grace of God can turn to account the worthless propensities of the individuals who compose it; and how, if the virtues of fidelity, and truth, and justice, had not the prop of selfishness to rest upon, they would, with the exception of a few scattered remnants, take their departure from the world, and leave it a prey to the anarchy of human passions - to the wild misrule of all those depravities which agitate and deform our ruined nature.

The very same exhibition of our nature may be witnessed in almost every parish of our sister kingdom, where the people render a revenue to the minister of religion, and the minister renders back again a return, it is true - but not such a return, as, in the estimation of gross and ordinary selfishness, is at all deemed an equivalent for the sacrifice which has been made. In this instance, too, that law of reciprocity which reigns throughout the common transactions of merchandise, is altogether suspended; and the consequence is, that the law of right is trampled into ashes. A tide of public odium runs against the men who are outraged of their property, and a smile of general connivance rewards the successful dexterity of the men who invade it. That portion of the annual produce of our soil, which, on a foundation of legitimacy as firm as the property of the soil itself, is allotted to a set of national functionaries - and which, but for them, would all have gone, in the shape of increased revenue, to the indolent proprietor, is altogether thrown loose from the guardianship of that great principle of reciprocity, on which we strongly suspect that the honesties of this world are mainly supported. The national clergy of England may be considered as standing out of the pale of this guardianship; and the consequence is, that what is most rightfully and most sacredly theirs, is abandoned to the gambol of many thousand depredators; and, in addition to a load of most unmerited obloquy, have they had to sustain all the heartburnings of known and felt injustice; and that intercourse between the teachers and the taught, which ought surely to be an intercourse of peace, and friendship, and righteousness, is turned into a contest between the natural avarice of the one party, and the natural resentments of the other.

It is not that we wish our sister church were swept away, for we honestly think, that the overthrow of that establishment would be a severe blow to the Christianity of our land. It is not that we envy that great hierarchy the splendour of her endowments - for better a dinner of herbs, when surrounded by the love of parishioners, than a preferment of stalled dignity, and strife therewith. It is not either that we look upon her ministers as having at all disgraced themselves by their rapacity; for look to the amount of the encroachments that are made upon them, and we shall see that they have carried their privileges with the most exemplary forbearance and moderation. But, from these very encroachments do we infer how lawless a human being will become, when emancipated from the bond of his own interest; how much such a state of things must multiply the temptations to injustice over the face of the country; and how desirable, therefore, that it were put an end to - not by the abolition of that venerable church, but by a fair and liberal commutation of the revenues which support her - not by bringing any blight on the property of her ecciesiastics, but by the removal of a most devouring blight from the worth çf her population- that every provocative to injustice may be done away, and the frailty of human principle be no longer left to such a ruinous and such a withering exposure.
This instance we would not have mentioned, but for the sake of adding another experimental proof to the lesson of our text; and we now hasten onward to the lesson itself, with a few of its applications.

We trust you are convinced, from what has been said, that much of the actual honesty of the world is due to the selfishness of the world. And then you will surely admit, that, in as far as this is the actuating principle, honesty descends from its place as a rewardable, or even as an amiable virtue, and sinks down into the character of a mere prudential virtue - which, so far from conferring any moral exaltation on him by whom it is exemplified, emanates out of a propensity that seems inseparable from the constitution of every sentient being and by which man is, in one point, assimilated either to the most worthless of his own species, or to those inferior animals among whom worth is unattainable.

And let it not deafen the humbling impression of this argument, that you are not distinctly conscious of the operation of selfishness, as presiding at every step over the honesty of your daily and familiar transactions; and that the only inward checks against injustice, of which you are sensible, are the aversion of a generous indignancy towards it, and the positive discomfort you would incur by the reproaches of your own conscience. Selfishness, in fact, may have originated and alimented the whole of this virtue that belongs to you, and yet the mind incur the same discomfort by the violation of it, that it would do by the violation of any other of its established habits. And as to the generous indignancy of your feelings against all that is fraudulently and disgracefully wrong, let us never forget, that this may be the nurtured fruit of that common selfishness which links human beings with each other into a relationship of. mutual dependence.

This may be seen, in all its perfection, among the leagued and sworn banditti of the highway; who, while execrated by society at large for the compact of iniquity into which they have entered, can maintain the most heroic fidelity to the virtues of their own brotherhood; and be, in every way, as lofty and as chivalrous with their points of honour, as we are with ours; and elevate as indignant a voice against the worthlessness of him who could betray the secret of their association, or break up any of the securities by which it was held together.

And, in like manner, may we be the members of a wider combination, yet brought together by the tie of reciprocal interest; and all the virtues essential to the existence, or to the good of such a combination, may come to be idolized amongst us; and the breath of human applause may fan them into a lustre of splendid estimation; and yet the good man of society on earth be, in common with all his fellows, an utter outcast from the society of heaven - with his heart altogether bereft of that allegiance to God which forms the reigning principle of his unfallen creation - and in a state of entire destitution either as to that love of the Supreme Being, or as to that disinterested love of those around us, which form the graces and the virtues of eternity.

We have not affirmed that there is no such thing as a native and disinterested principle of honour among men. But we have affirmed, on a former occasion, that a sense of honour may be in the heart, and the sense of God be utterly away from it. And we affirm now, that much of the honest practice of the world is not due to honesty of principle at all, but takes its origin from a baser ingredient of our constitution altogether. How wide is the operation of selfishness on the one hand, and how limited is the operation of abstract principle on the other, it were difficult to determine; and such a labyrinth to man is his own heart, that he may be utterly unable, from his own consciousness, to answer this question. But amid all the difficulties of such an analysis to himself, we ask him to think of another who is unseen by us, but who is represented to us as seeing all things. We know not in what characters this heavenly witness can be more impressively set forth, than as pondering the heart, as weighing the secrets of the heart, as fastening an attentive and a judging eye on all the movements of it, as treasuring up the whole of man’s outward and inward history in a book of remembrance; and as keeping it in reserve for that day when, it is said, that the secrets of all hearts shall be laid open, and God shall bring out every secret thing, whether it be good, or whether it be evil.

Your consciousness may not distinctly inform you, in how far the integrity of your habits is due to the latent operation of selfishness, or to the more direct and obvious operatiomi of honour. But your consciousness may, perhaps, inform you, distinctly enough, how little a share the will of God has in the way of influence on any of your doings. Your own sense and memory of what passes within you may charge you with the truth of this monstrous indictment - that you live without God in the world; that however you may be signalized among your fellows, by that worth of character which is held in highest value and demand amongst the individuals of a mercantile society, it is at least without the influence of a godly principle that you have reached the maturity of an established reputation; that either the proud emotions of rectitude which glow within your bosom are totally untinctured by a feeling of homage to the Deity or that, without any such emotions, Self is the divinity you have all along worshipped, and your very virtues are so many offerings of reverence at her shrine; If such be, in fact, the nakedness of your spiritual condition, is it not high time, we ask, that you awaken out of this delusion, and shake the lying spirit of deep and heavy slumber away from you? Is it not high time, when eternity is so fast coming on, that you examine your accounts with God, and seek for a settlement with that Being who will so soon meet your disembodied spirits with the question of - what have you done unto me? And if all the virtues which adorn you are but the subserviences of time, and of its accommodations - if either done altogether unto yourselves, or done without the recognition of God on the spontaneous instigation of your own feelings - is it not high time that you lean no longer to the securities on which you have rested, and that you seek for acceptance with your Maker on a more firm and unalterable foundation?

This, then, is the terminating object of all the experience that we have tried to set before you. We want it to be a schoolmaster to bring you unto Christ. We want you to open your eyes to the accordancy which obtains between the theology of the New Testament, and the actual state and history of man. Above all, we want you to turn your eyes inwardly upon yourselves, and there to behold a character without one trace or lineament of godliness - there to behold a heart, set upon totally other things than those which constitute the portion and the reward of eternity there to behold every principle of action resolvable into the idolatry of self, or, at least, into something independent of the authority of God there to behold how worthless in their substance are those virtues which look so imposing in their semblance and their display, and draw around them here a popularity and an applause which will all be dissipated into nothing, when hereafter they are brought up for examination to the judgment-seat. We want you, when the revelation of the gospel charges you with the totality and magnitude of your corruption, that you acquiesce in that charge; and that you may perceive the trueness of it, under the disguise of all those hollow and unsubstantial accomplishments with which nature may deck her own fallen and degenerate children.

It is easy to be amused, and interested, and intellectually regaled, by an analysis of the human character, and a survey of human society. But it is not so easy to reach the individual conscience with the lesson - we are undone. It is not so easy to strike the alarm into your hearts of the present guilt, and the future damnation. It is not so easy to send the pointed arrow of conviction into your bosoms, where it may keep by you, and pursue you like an arrow sticking fast; or so to humble you into the conclusion, that, in the sight of God, you are an accursed thing, as that you may seek unto him who became a curse for you, and as that the preaching of His cross might cease to be foolishness. Be assured, then, if you keep by the ground of being justified by your present works, you will perish; and though we may not have succeeded in convincing you of their worthlessness, be assured, that a day is coming, when such a flaw of deceitfulness, in the principle of them all, shall be laid open; as will demonstrate the equity of your entire and everlasting condemnation. To avert the fearfulness of that day is the message of the great atonement sounded in your ears; and the blood of Christ, cleansing from all sin, is offered to your acceptance; and if you turn away from it, you add to the guilt of a broken law the insult of a neglected gospel. But if you take the pardon of the gospel on the footing of the gospel, then, such is the efficacy of this great expedient, that it will reach an application of mercy farther than the eye of your own conscience ever reached; that it will redeem you from the guilt even of your most secret and unsuspected iniquities; and thoroughly wash you from a taint of sinfulness, more inveterate than, in the blindness of nature, you ever thought of, or ever conceived to belong to you.

But when a man becomes a believer, there are two great events which take place at this great turning point in his history. One of them takes place in heaven even the expunging of his name from the book of condemnation. Another of them takes place on earth - even the application of such a sanctifying influence to his person, that all old things are done away with him, and all things become new with him. He is made the workmanship of God in Christ Jesus our Lord. He is not merely forgiven the sin of every one evil work of which he had aforetime been guilty, but he is created anew unto the corresponding good work. And, therefore, if a Christian, will his honesty be purified from that taint of selfishness by which the general honesty of this world is so deeply and extensively pervaded. He will not do this good thing, that any good thing may be done unto him again. He will do it on a simple regard to its own native and independent rectitude. He will do it because it is honourable, and because God wills him so to adorn the doctrine of his Saviour. All his fair dealing, and all his friendship, will be fair dealing and friendship without interest. The principle that is in him will stand in no need of aid from any such auxiliary but, strong in its own unborrowed resources, will it impress a legible stamp of dignity and uprightness on the whole variety of his transactions in the world.

All men find it their advantage, by the integrity of their dealings, to prolong the existence of some gainful fellowship into which they may have entered. But with him, the same unsullied integrity which kept this fellowship together, and sustained the progress, of it, will abide with him through its last transactions, and dignify its full and final termination. Most men find, that, without the reverberation of any mischief on their own heads, they could reduce, beneath the point of absolute justice, the charges of taxation. But he has a conscience both towards God, and towards man, which will not let him; and there is a rigid truth in all his returns, a pointed and precise accuracy in all his payments. When hemmed in with circumstances of difficulty, and evidently tottering to his fall, the demand of nature is, that he should ply his every artifice to secrete a provision for his family. But a Christian mind is incapable of artifice and the voice of conscience within him will ever be louder than the voice of necessity; and he will be open as day with his creditors, nor put forth his hand to that which is rightfully theirs, any more than he would put forth his hand to the perpetration of a sacrilege; and though released altogether from that tie of interest which binds a man to equity with his fellows, yet the tie of principle will remain with him in all its strength. Nor will it ever he found that he, for the sake of subsistence, will enter into fraud, seeing that, as one of the children of light, he would not, to gain the whole world, lose his own soul.

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