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. The 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 good will, 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 na

ture, 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 awayall 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 more strikingly than before, how

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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 itshould 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 opposing 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 ownselves-in

somuch, 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 undefineable impression you all have upon this