world, and not the present, Jesus indeed is represented as having shown by his own practice, that while his leading purpose was to reclaim the hearts of men, he did not overlook their temporal necessities, or reckon the wants and infirmities of the body of no importance. And when it fell in their way, his disciples followed the example. But the main purpose of their exertions was, to bring mankind to a new state of heart, and a new course of life, as preparatory to their future admission into a heavenly kingdom. The interest which is expressed upon this object, is such as could only be excited by deep conviction.

"Ye know," says Paul to the elders of the Ephesian church, "how I kept back nothing that was profitable unto you, but have showed you, and have taught you publicly, and from house to house, testifying both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ. And now, behold, I go bound in the spirit unto Jerusalem, not knowing the things that shall befal me

there: save that the Holy Ghost witnesseth in every city, saying, that bonds and afflictions abide me. But none of these things move me; neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus, to testify the Gospel of the grace of God. And now I take you to record this day, that I am pure from the blood of all men. For I have not shunned to declare unto you the whole counsel of God. Therefore watch, and remember, that for the space of three years I ceased not to warn every one night and day with tears." We see at large, in this passage, the spirit which constantly breathes throughout St. Paul's writings. Sensible of escape from imminent danger, he is only anxious to rescue others. Conscious of great personal blessings, he is eager to communicate them as widely as possible. "Seeing we have this ministry, as we have received mercy, we faint not." "We were willing to have imparted to you, not the Gospel of God only, but

Acts, xx. 19-31.

9 2 Cor. iv. 1.

also our own souls, because ye were dear unto us 10" "We live, if ye stand fast in the Lord'.” "My heart's desire and prayer for Israel is, that they might be saved." "I have great heaviness and continual sorrow in my heart. For I could wish that myself were accursed from Christ for my brethren, my kindred according to the flesh 2."

Interest so vivid as this, in a case which had no concern with any thing belonging to the present world, was altogether new. To go about the world, teaching religion, teaching it to all ranks, to the poor as earnestly as to the rich, had never entered into the thoughts of Jew or Gentile. Whatever instruction had been given by heathen philosophers, was given to those who were able to remunerate their teachers. Το communicate the mysteries of religion to the vulgar and illiterate, to women and children, would have been reckoned most preposterous. All conspired, on principle, to keep them in igno

10

1 Thess. ii. 8.

1 Thes. iii. 8. 2 Rom. x. 1. ix. 2.

rance; and to make the characteristic of Christianity more remarkable, that "to the poor the Gospel was preached." It arose indeed naturally out of the facts of the religion, which declared the infinite value of every soul. And the conduct of the apostles was the sure result of an actual conviction of what they affirmed, that "God had sent his Son, that all that believe in him might not perish." But experience shows that nothing short of an actual and personal conviction of this-a conviction far beyond a mere assent to it as an article of national faith or a matter of recorded history,will lead to the sort of anxiety and warm feeling about the state of others, which is indicated in the language quoted from St. Paul. Such a feeling ought to follow, wherever the authority of doctrine is acknowledged. But it does not really follow, unless the doctrine is very cordially received.

III. Another constituent of the Christian character is equally original, and equally dependent upon the facts of the religion. That humility towards God which is the basis of

Christianity, extends also to the dealings and spirit of men towards each other, and leads in an unexampled degree to meekness, patience, and forgiveness of personal injuries. Reason indeed had convinced a few superior men, that it was more magnanimous to forgive than to avenge. But it could not afford an adequate motive for the practice of such magnanimity; and in fact it had not been practised. Even amongst the Jews, in despite of the contrary precepts of their law, the maxims of retaliation prevailed. "It has been said by them of old time, an eye for an eye, and a tooth for a tooth. Thou shalt love thy neighbour, and hate thine enemy 3." To such an extent had that propensity to retaliation, which above all others seems to be born with man, gained the ascendaney over the commands of Moses. Jesus issued a new injunction: "I say unto you, that ye resist not evil; but whosoever shall smite thee on the right cheek, turn to him the other also. Love your enemies; bless them that curse you; do

3 Matt. v. 38. 43.