Sermon,

dred of Israel—provided such a one did not interfere with their prerogative , or dispute the propriety of their thoughts ancl conduct , as in instance of the prophets , ancl afterwards of Christ and His apostles—there was jealousy ancl strife , struggle

and contention . The " eye for an eye , the tooth for a tooth , " was their rule and pride , ancl so far from " returning good for evil , " or of benefitting an enemy they had no more notion or idea than had the most degraded Gentile , or unlettered heathen .

A bond of something like union , however , as by traditions has been handed down to us , existed here ancl there . Por when the races of mankind were dispersed , and family after family broke off to go whether they knew not , but wherever the

Great Architect of the universe might lead them , they took with them certain " substituted secrets , " and established forms of recognition , which were handed clown from generation to generation , which although in the course of time defaced ancl changed

in form and substance , yet so far retained their essence and intention , as to prevent the prevalent selfishness of nature from proceeding to the same extremity , or had elicited the fratricidal inquiry'' Am I my brother ' s keeper ? " As the races

expanded ; as commerce was enlarged ; as the world became more wide and extended , these bonds of recognition and of aid grew weaker , and less useful , until at length it was only in rare instance that a hateful selfishness universally predominatly would be held in check either by their use or reference .

Ihe one great impulse , however , which struck the most decisive low against the selfishness of man , was Christianity , the developement of which , in its principles and practice , was to be where it is . sincere—as it ought always to be , ancl as it ever

will be where it is sincere—the destruction of that universal selfishness . By the inculcations of its doctrines ; by fcheTree teaching of the example of its Divine Master ; by His sacrifice in man ' s room and stead ; by His pity for his murderers ; by His

patience under provocation ancl suffering ; by His death , and passion , human nature was , for the first time iu the world's history , showed as plainly as that ¦* the sun rises in the east to open , and enliven the day , " that not only is selfihness

indefensible , but that it can , and eventually will be utterly prostrated . Unhappily the power of this holier principle is constantly checked ancl restrained by the innate propensity that still prevails , to act as

did the heathen , and to speak and teach as did the Pagan philosopher . But wherever it has had free course ; wherever it touches the heart of man ; wherever it directs his thoughts , controls his actions , softens his temper , and enlightens his soul ,

there the inquiry no longer is preferred " Am I my brother ' s keeper ? " but the action of the life , as well as the assertion of the life , is— " I am my brother ' s keeper ? " " I am the guardian of his interest and wants ; " I greet him as a brother .

I will support him in all his laudable undertakings ; theposture of my dailysupplication shall ever remind me of his wants ; my breast shall be a safe and sacred repository of all his just ancl laudablesecrets , whilst I will support his character equally when he is absent

as when he is present . " And what indeed has been the result of this divine principle ? It has always recognised the wants of the needy , the claims of the suffering . No sooner had this principle began to be enunciated at Jerusalem , when

all social distinctions were effaed , than it was resolved that no member of the community should be left in destitution . When the great Apostle of the Gentiles set out upon his surprising voyages , what did he require of his brethren in the apostolate , but that "they" should remember the

poor , which he himself was also prepared to do ? What an antagonism to selfishness was here ? Everywhere the name principle was proclaimed It was at Ephesus , to the church of which grand city of antiquity , St . John had declared " God is

love , " that the first hospital was founded , which but a short while afterwards was supplemented by the institution of an orphange . Slaves there received the same of brethren for the first time , and in spite of the inordinate' selfishness which

continually did dispel this one renovating principle of the human race , and stifled its action ancl its voice , again and again did it rouse man to the consideration of the suffering amongst his brethren , insisting that no living being had the

right to close his heart , or shut his hand against the poor and penniless , or so much as for an instant to ask " am I his keeper ? " If actuated , then , by this divine , holy , and ennobling principle—whose author and maker is

God , —can any enclose their hearts within the narrow limits of that detestable selfishness , which antiquity so positively exhibited ? If one witness any wrong done to anyone , is it the citizen rather than the man who is cared for and considered in our hearts core . Whence is it , if not from this