learning of the times; but he solemnly disclaims its assistance, and calls it folly in comparison to the more excellent lights of the gospel. The morality taught in the gospel of Christ, and enjoined to all Christians as the necessary test of the sincerity of their profession is truly perfect, as it extends itself not only to outward actions but to the most secret thoughts, and engages the heart and affections to the pursuit of real holiness.-Thus Christianity, in respect to the purity of its morals, as well as the efficacy of its doctrines, tends to make the true possessor a new creature. The fruits of this faith is joy, peace, long suffering, gentleness, meekness, and temperance; and in short, comprehends such a system of exalted morality as conduces to render the person possessed of them a worthy imitator of the divine original. Surely Surely this morality is far superior to that inculcated in the writings of the ancient philosophers. Humility, though in some cases admired, was never considered as a virtue necessary to recommend them to the divine favour; neither do they acknowledge that they received their mental abilities, or moral virtues from Heaven, but rather, considered these qualities as the effects of their own powers. The true Christian, on the contrary, has learnt to acknowledge, that every good and perfect gift is from above,-to be sensible of his own unworthiness, and to receive the blessings or chastisement bestowed on him through this mortal life with humility and resignation. Among the ancient moralists forgiveness of injuries, and universal benevolence are never recommended as necessary to form a perfect character, but are the distinguishing tinguishing duties of the gospel. How nobly are Christians taught to endeavour to subdue the turbulent passions of corrupted nature, when they are recommended to bless those that curse them, to do good to those who hate them, and to pray for those who despitefully use them. What a generous lesson is this of universal benevolence!-every man is considered as the Christian's neighbour, and as such entitled to the offices of kindness, humanity, and friendship; and as members of one body enjoined to endeavour all in their power to promote the interest of each individual. This benevolence extends to the soul as well as to the body, and comprehends the interest of all mankind as far as possible; and strongly marks the superiority of Christian morality over the dictates of human philosophy. It must be allowed that some shining precepts of virtue may be collected from the writings of the'ancients; but their prac-. tices must ever leave a reproach on their morals, as exposing their infants-suicide,. -and various other vices destructive to the tenderest affections, and of the most pernicious consequence to society. In the decline of paganism, the writings of the later moralists appear less, liable to objection than the former; the reason is obvious, they connected their philosophy by the scriptures, which was then in their hands, and the purity of the Christian faith became in some measure blended with the heathen morality. No other reason can be assigned why their philosophy was refined about that period, so much above the reach of the greatest writers of former times. The The life and actions of our blessed Redeemer, when invested with human nature, are a pattern for his followers to walk by. He practiced what he taught, and gave to men an unspotted example of every thing praiseworthy and holy. On the contrary, many of the heathen philosophers taught the theory but neglected the practice, and disgraced their own orations on virtue by the most flagrant deviations from its precepts. Christians who have been blessed with a leader whose tenets and example direct them in the paths which guide to life everlasting, cannot be too careful how they deviate from the duties allotted them ;-let their actions be regulated by the Gospel, and exhibit a true picture of Christianity to the glory of God and their own future happiness. ON |