tempered and consecrated in youth. And that wise and happy youth may answer the thoughtless, volatile, gay ones, when they ask, "Why do you thus restrain and repress being confined to one order of subjects; taking little less interest in works descriptive of the different regions and inhabitants of the world, and in works on natural history, than in Jewish antiquities, and the other parts of knowledge directly related to theology. And he would often freely avail himself of these resources for diversifying and illustrating the subjects of his sermons; an advantage and a practice which we have often been sorry to see ministers decline, when the well-judged use of their various reading affords so obvious a resource for avoiding the monotony in sermons so often complained of by the hearers. "Dr. Ryland's early and long addiction to what is called the American school of theology, and to Jonathan Edwards as its great master, imparted a character to his doctrinal views, which was perceptible to the last. But we have understood, and deem it a remarkable and honourable fact, that, as he advanced into old age, he became less tenacious of any extra peculiarity of system, displayed a more free and varied action of mind, and was more practical and impressive. It may be added, that his language, formed indeed in the theological mould of phraseology, and making no pretension to elegance or polish, was perspicuous and precise in the expression of his thoughts. "All our readers, no doubt, will recollect the eloquent delineation and eulogy exhibited in Mr. Hall's funeral sermon for Dr. Ryland. Very just in the main, it has been thought liable to correction in one particular. The description of Dr. Ryland's passive meekness, his want of all power of re-action and contest, is such as to give almost the impression, that he was helplessly and without remedy at the mercy of any who could be hardhearted enough to assail or trample on him. It is true, that he had a painful sensitiveness to opposition, and an extreme horror of harsh, unsparing conflict; and would, before a bold opponent, shrink and be subdued into silence. But, for this weakness, he was by no means destitute of a compensation,-a compensation in his own competence, independently of that forbearance which the knowledge of his amiable character, and of this weakness in it, obtained for him from all persons of kind and considerate temper. He had, for one thing, great tenacity both of opinion and purpose. And for another, he had a great power of persuasion in communicating, in a quiet, amicable, and somewhat confidential manner, with individuals; so that he could do much to disarm, one by VOL. I. K your lively spirit with grave thoughts and hard exercises ? " he may answer, "Because I hope to have vivacity at a period of life (if I reach it) when I fear you will be oppressed with gloom." June 27th, 1822. one, a number of persons who might otherwise have been disposed to join in opposition to him. He had, also, a very great facility in writing, and could by letters give effect to opinions and arguments, with persons with whom he might not have had spirit and nerve enough to maintain them in stout personal encounter. In consequence, he not seldom carried his point, when it might have seemed that he could not do otherwise than surrender it. And this proceeding was not to be denominated artful, in any culpable sense; for no man could be more upright in his intentions, or more sincere in the arguments and pleadings by which he endeavoured to give them effect."-Vide Mr. Foster's "Contributions, Biographical, Literary, and Philosophical to the Eclectic Review." Vol. I. pp. 519-521. LECTURE XIII. FALSE GROUNDS OF SUPERIORITY IN HOLINESS. Which ISAIAH lxv. 5. say, Stand by thyself, come not near to me: WE are all perfectly well acquainted with the principle, that self-love is the first law of nature,-acquainted with it as a maxim; but also as a matter of experimental feeling; no one ever waited to be taught it as a point of moral truth. It would be a task requiring very great labour and discrimination to determine the just extent of this principle; to determine, that is to say, how far, and on what conditions, consistently with eternal rectitude, the one human being may prefer himself, and his own interests, to every and all of his fellow creatures and their interests. In some manner and degree he inevitably must do so. His own being is his only being, and therefore all the interest of existence must centre there. In the midst of an universe of beings, it is still himself that is the most interesting object to himself. But then there immediately meets him the solemn law, from the Author of his being, the Perfection and the Judge of all righteousness," Thou shalt love thy neighbour as thyself." This cannot be intended in the absolutely and rigorously literal sense; but it must be dictated in a meaning which presses severely, all round, on the sphere of exclusive self-love; so severely, as to compress and crush that affection into a grievous narrowness of space; unless it can escape into liberty and action some other way,-in some modified quality. There is a way in which it can expand and indulge itself without violating the solemn law imposed, namely, that self-love, or self-interest, should be exalted to such a temper, that its gratification, its gratification of itself—should actually very much consist in promoting the welfare of others. This is benevolence, or charity; and perfect benevolence would so combine, as almost to identify, the interest a man would feel concerning his own good, with that which he would feel concerning the good of others. And thus self-love, though vitally centering in self, would be continually going out in beneficent exercise on the happiness of others. Yes, As self-love,-maintaining still that nature, it would be going out in this exercise. Self-love and social becoming thus in a very great degree the same, the great law would be fulfilled without repressing and crushing self-love in order to fulfil it. This is a combining, uniting spirit, which makes it my happiness that they should be happy. But, look on mankind, and see whether the self-interest, the self-love, is not generally a dissociating and hostile principle, which is intent on my good as dissevered from theirs, and often in contrast to theirs, and at the expense of it. We come, by our text, to observe, that the hostile quality of self-love is eminently conspicuous in men's self-estimation, as in comparison with other men. The very pleasure of self-estimation consists generally, in what? not in the sense of being conformed to a certain rule and standard, but of being (in assumption) superior to certain other persons, invidiously brought into contrast; insomuch, that, could it be that they should suddenly rise to an equality or superiority, it would cause a feeling of mortification as to myself, and bitterness against them. Think how often men are pleased the most with the faults of those with whom they compare themselves. Those are the delectable points which the eager glance fixes upon! Those are the flowers where the honey is found! and what pleasure to detect new ones during the comparison! and what a disposition to detract from the undeniable better properties in them,—that our own may appear the brighter! What jealousy, mortification, and even hatred, when evident superiority, in worthiness or abilities, may happen to come into comparison! In all manner of departments and professions you see the prevalence of this hostile, malevolent self-estimation. Even in the advantage of personal appearance, with what internal exultation the acknowledged or self-reputed beauty looks on objects less favoured by the casualty of nature; (does not, however, say in the words of the text, " Come not near me"-rather, "come," for the sake of contrast! Even in such a thing as the raiment and adorning of the body. In every accomplishment, attainment, talent, art, profession. In property, and all that is denominated the favours of fortune. On the strength of such things what millions of proud emotions there are every day in the hearts of human creatures! THIS is the kind sympathetic fraternity of our depraved race! And in the greatest number of the instances, the point of complacency is, that the good which I possess (or think I do), my fellow mortals do not; (those of them that I am comparing myself with). I feel not, perhaps, a pleasure that simply and abstractedly they do not possess the good in question; but a pleasure that they are put below me in not possessing it; so that it would be a grievance to me that they should possess it, since they then would not be below me; the gratification of my pride being a thing far dearer to me than their happiness. So intensely base in principle is this pride! But, it may also be mistaken and self-deluded in its presumption, as to the fact of superiority. In many instances, |