terrific danger? What pleasure so great as saving from intolerable evils, those who, but for such efforts, would forever be lost? What efforts so earnest, or so delightful, as those for the deliverance, the support, and consolation of the guilty, the sorrowful, and the helpless? It was " for the joy that was set before Him," that the cross was endured, and the shame despised; and it is those who are thus redeemed, over whom He will "rejoice with singing."

There are minds who feel that their habits of selfishness are so inveterate, that they have no strength of their own; there are minds of delicate and shrinking susceptibilities, that feel that they have cares and sorrows they can confide to no human ear; there are minds of timid and retiring feelings, that dare not seek the sympathy and notice of the busy world, and would sink with withering desolation, when they find they have nothing on which to lean for comfort and support. How delightful to the All Gracious Parent to receive their humble sighs, and grateful tears; to feel that He can strengthen the feeble amid the dreaded assaults of temptation; that He is sought as the consoling friend by the spirit that dares speak to none but Him; that he is the all-sufficient comforter and rest, where every earthly hope has ceased!

mates.

In conceiving of our Creator, as affected by the sorrows and guilt of a ruined race, we are liable to some false estiWe take limited views, we behold all the guilt, and all the misery, and as our minds are filled with the view, we are agitated, and distressed, and in darkness. But the Infinite Mind, has plans and resources of which we can have no conceptions, and what is darkness to us, is light and wisdom to Him. He can see the end from the beginning, and is "from every evil still educing good." He looks abroad on the vast universe, of which this earth and all its cares, is but a particle. He is the centre of knowledge, love, and joy, and is, and ever will be, "God over all, blessed forever more."

The preceding articles have illustrated the positions, that the mind of man is disordered, that the evils can be remedied by means of love to our Creator, and that in his character, as exhibited in his works and his word, may be discovered every excellence which can operate on the human mind in awakening affection.

It will be the object of what follows, to exhibit the evidence afforded by the experience of mankind, as to the practicability of embracing this remedy, and the effects in the present state of existence, of applying, or of neglecting it. It has been shown, that a mind is in perfect order, and acting right, when under the influence of love to its Maker, it has formed habits of acting for the greatest general happiness, irrespective of its own particular share. A mind then, which is disordered, is in a course of recovery to moral rectitude, when under the influence of love to its Creator, it is overcoming habits of selfishness, and forming habits of acting for the greatest general good of mankind.

In this respect we find mankind divided into two classes. One class includes those who are seeking their personal gratification, and the happiness of their friends, irrespective of the general interests of mankind, and do not pretend that a desire to please their Maker, is the governing principle in this pursuit. Among these are found, many who are amiable and exemplary in the fulfilment of relative and social duties; so far as is consistent with devoting themselves to securing their own happiness, and the happiness of those minds with which they are

most intimately connected, and whose interests are one with their own. In regard to general society also, they see that complying with the rules of honour, rectitude, and public order, promotes their own happiness, and the enjoyment of those about them, and led by the implanted love of promoting happiness, they often act to secure it to their neighbours, as well as to themselves. Thus they occasionally are found acting for the benefit of society in general, where they can discern the tendency of any action to promote happiness. But it is rare to find persons among this class, who act on general principles in regard to public good, and none of them take the general principles laid down by the Creator, in which the eternal interests of mankind have their relative importance. But as a general fact, we find them content with making themselves, their families, and their neighbours happy, in matters of temporal concern, without any regard to the general good.

In regard to the Creator, among this class of persons, we find those who, under the influence of education, respect his Word and ordinances, and are particular in the observance of all the external duties of religion. They approve of religion as the best way to make men virtuous and happy in this life. They admire its precepts, they admire the character of God, and of Jesus Christ, as it is exhibited in the Bible, and in the works of nature; for the human mind is so made, that it cannot help admiring such a character, and such works, unless the view awakens the consciousness of guilt, or imposes painful obligations. In such a case they become objects of aversion. The experience of mankind, establishes the fact, that characteristics which would otherwise be delightful subjects of contemplation, can be viewed with aversion, when they interfere with the wishes of the mind. We are made to love goodness, purity, and truth; yet how often have we known the mind of man, tormented with jealousy, envy, and hate, in the exhibition of these lovely traits in some detested rival.

In the class we are describing, will sometimes be found those of amiable feelings, highly cultivated taste and refinement, who find a pleasure in contemplating the character of God, as it is displayed in his works and his word, just as they would in admiring the exhibition of genius and talents of their fellow men, and who sometimes find a pleasure in adoring the Being they so much admire. This last, probably, is a description of the best and rarest specimens among those who are found in this class.

But of the greater part, it must be acknowledged, that they are seeking their own selfish gratification in every thing, without any regard to their Creator. Self is first in every thought, and every plan, and next comes the interest of those who are bound to self by the relations of family and friends. The general interests of mankind are nothing in their estimation, and the desires of their Creator have still less weight. God is seldom in their thoughts, and when he is regarded, it is with shrinking fear and dread, as the Being who requires them to love Him, with all the heart, and to regard the happiness of others as their own, when they do not choose to obey, and are thus exposing themselves to his displeasure. To such, the duties of religion are painful, and all the persons and places connected with such unwelcome obligations are shunned and disliked.

Among this class are found also, all the most hateful characters who deform and debase society, and who are objects of unmingled aversion to every virtuous mind. The most refined, and the most debased in this class, are all alike in one respect, they are not forming habits of acting for the general interests of mankind, under the influence of love to their Creator. They are all alike in another particular; they do not even when seeking the general interests of society, from the impulse of feeling and from conscience, have any reference to the future destinies of our race. The deliverance of mankind from evils in a future state of existence, is not an object

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of any of their plans or efforts. Every thing that engages attention, relates to the present world, and the directions of God on this subject, are entirely forgotten.

This class then, may by described as those who are acting simply from the impulses of natural characteristics; as disordered minds, which are not forming habits of acting from love to God, and for the general interests of mankind.

There is another class, though their number is very small, who are acting under the influence of supreme love to God, as the regulating principle of life; are correcting induced habits of selfishness, and are learning to act for the general interests of man as they are viewed by God, and exhibited in his word. Such regard the temporal interests of themselves, of their children, and of all they hold dear, as of secondary consideration, and not ever to be put in competition with the general eternal welfare of their fellow men. They are acting for eternity instead of for time, and in this relation, objects which to other men, are matters of deep concern, are trifles to them. Regarding the rescue of mankind from the evils of selfishness in this and in a future life, as the greatest of all concerns, it is this which interests their thoughts and their efforts, more than the attainment of any earthly good for themselves, or for others. Such, if they can be convinced that the greatest good to their fellow men will thus be secured, are ready to give up houses, and lands, and kindred, and country, and friends, and spend their life in ceaseless toils. Or if this is not the course to ensure the greatest benefit to their fellow beings; if they still retain the relations of domestic life, and the privileges and enjoyment of society, yet their time, and property, and influence, are regarded as consecrated entirely to this object, and ever to be employed for this end, whenever suitable opportunities can be gained. Such persons are living for God, and for the rescue of their fellow beings from the dreadful moral evils that surround and threaten them.

That there are two such classes of persons no man can