suspicion concerning the truth of a statement; all seeming contempt for the opinions of others; all attempts to interrupt or bear down, by clamour and vehemence, those with whom we may be engaged in discussion, should be very anxiously abstained from. It is truly painful to observe what an utter disregard for the feelings of their brethren is often manifested by some ardent sticklers for their own opinions and plans. But is not civility a Christian grace? Did not the apostle say, Be courteous? Why should that which is considered by the world as a rich decoration of character, as softening and embellishing the intercourse of society, and as so important and necessary as to be placed under the guardianship of what is called the law of honour, and to be avenged, for the slightest violation of it, by the punishment of death;-why should this ever be considered as of little moment in the business of religion and the fellowship of the faithful? If rudeness be considered as a blemish upon talents, rank, fame, must it not be viewed also as a blot and deformity upon piety? Most certainly it is regarded as such by charity, whose anxiety to do whatever would give pleasure, and to avoid whatever would occasion distress, is not greater than its delicate

in reference to their conduct towards their humbler brethren ? They are glad to entertain the popular favourites of the daythe men of name or talents; but how do they behave to the "Multi præterea quos fama obscura recondit?"

Do they not order these to be sent away from their door without an audience, or keep them long waiting for an interview, and then dismiss the good man, sorrowfully exclaiming, "Am I not thy brother?"

perception of everything that will contribute to this end.

We see in this subject the wonderful excellence of Christianity, as a code of morals, a rule of conduct, and a body of principles: for in addition to specific laws, intended to operate in the production of certain virtues, and the prevention of certain vices, it has general and comprehensive precepts, capable of universal application, of so plain a nature as to be understood by the dullest intellect, and possessing, at the same time, a kind of beauty, which gives them an interest in every heart; so that if in the specialities of Christian morals, properly so called, any case should be overlooked, or any situation should not be reached any distinction between virtue and vice should be so minute as to be imperceptible any delicacy of character so refined as not to be taken into the account,-here is something to supply the defect, and render the law of God perfect for converting the soul. Love does not act unbecomingly; and who is so ignorant, if he would but consult his conscience, as not to know what would be thought by others unbecoming in himself?

CHAPTER XI.

THE DISINTERESTEDNESS Of Love.

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"Charity, seeketh not her own."

If it were required to give a brief and summary description of man's original apostacy, we might say, that it was his departure from God,—the fountain of his happiness, and the end of his existence, and retiring into himself as the ultimate end of all his actions and if it were also asked, what is the essence of his sin, the sum of his moral depravity, we might say, to love himself supremely, to seek himself finally and exclusively, to make self, in one shape or another, the centre to which all his busy thoughts, anxious cares, and diligent pursuits constantly tend. Self-love is the most active and reigning principle in fallen nature; self is the great idol which mankind are naturally disposed to worship; and selfishness the grand interest to which

they are devotedly attached. But the grace of

God, when it renews the heart, so corrects and subdues this disposition, that it is no longer the ascendant of the mind; and plants in the human bosom the principle of benevolence-a principle which as it leads us to love God supremely, and our

neighbour as ourselves, is the direct contrary of selfishness.

Believing that the perfection of virtue lies in disinterested love, it follows, that the nearer we approach to this state of mind, the nearer we come to sinless moral excellence. This is the temper of the innumerable company of angels-of the spirits of just men made perfect. It has been argued, that we take delight in the happiness of others, because their happiness increases our own: but the circumstance of our happiness being increased by promoting theirs, is itself a convincing proof of the existence and exercise of an antecedent good will towards them. Our felicity is raised by theirs. Why?-because we love them. Why am I made unhappy by the sight of another's woe ?-because I have good will to the subject of distress. It is true I am gratified by relieving him, and my comfort would be disturbed if I did not; but what is the origin of these feelings? -certainly a previous good will towards them. It is not affirmed, that all pity proceeds from holy love; but that where love does exist, and in the proportion in which it exists, it is disinterested and is distinguished from selfishness. It may be proper here to distinguish between self-love and selfishness; not that they are essentially different, but only in the use of the terms as they are employed in common dis

course...

By selfishness, we mean such a regard to our own things, as is inconsistent with, and destructive of, a right regard to the things of others: whereas by selflove, we mean nothing more than that attention to our own affairs which we owe to ourselves, as part

of universal being. Selfishness means the neglect or injury of others, in order to concentrate our views, and desires, and pursuits in ourselves; while self-love means only that proper and due regard to our own interests which we may pay, without the neglect or injury of our neighbour.

Self-love, when exercised in connexion with, and subordinate to, good will to mankind, as it may be, is not only consistent with virtue, but is a part of it; but when not thus connected, it degenerates into selfishness.

Selfishness leads men to seek their own interests in opposition to the interests of others. Multitudes care not whom they oppress, so as they can establish their own power; whom they vilify and degrade, so as they can increase their own fame; whom they impoverish, so as they can accumulate their own wealth; whom they distress, so as they can augment their own comforts. This is the worst and most cruel operation of selfishness. It is the same propensity, only sharpened, and guided, and rendered the more mischievous, by the aid of reason, as that which exists in the vulture and the tiger, and which gorges itself to repletion, deaf to the piercing cries of the hapless victim which struggles in its talons.

Intent only on gratification, it riots amidst misery, if by this means it can aggrandize itself. Looking on the possessions of those around only with an envious eye, it is solicitous that they may be appropriated in some way to itself. This is a horrible and truly infernal disposition; for it would reign with a kind of universal despotism, would subdue all