There is one farther test of character which I will take up a moment to state. Most men have in their minds some project, or plan, or wish, with regard to what they consider as the most desirable situation or state in this world. Now I do not make it a matter of objection, if this supposed desirable situation embraces wealth, or honor, or lawful pleasure. But the question I have to ask, is this-What sort of happiness is it, that you expect and wish to enjoy, when you shall have gathered around you, all the means that this world can furnish for that end? Is it a selfish, or a benevolent happiness that you are thinking of? As you answer this question, so are you now, a selfish, or a benevolent man. Now, the answer that is wanted, is not one that may be formed at the present moment. It is better to go back to your reveries, and see what they say. You would travel, perhaps; you would visit foreign countries; you would follow the bent of your tastes, whatever they are. You would, perhaps, locate yourself at home; you would have such a house, and such and such arrangements for domestic convenience, or luxury; you would live in a certain style, and command certain equipage; or you would have a library, and spend your days in reading; or you would be content with the possession, or the honors of wealth. But is this all? Do no other things, do no labors of benevolence, does no relief of misery, vice, or ignorance, mingle with your visions? Then I see not how the conclusion is to be escaped, that you are a worldly and selfish man. He who does not propose to himself any generous and noble deeds, I am afraid is not very likely to perform them. At any rate, he has no strong

desire to perform them now, and that is the question before us.

Such, then, is the great inquiry; and such are the principles by which it is to be conducted. As such, in its simple character, in its solemn import, it is commended to every man's heart, and to every man's life.

The world is full of inquiries. Multitudes are saying, who will show me any good? What shall I eat, and what shall I drink, and wherewithal shall I be clothed? What shall I pursue, and what shall I have? But when every question relating to this world has been asked, and when every question has been answered, and they will soon be asked and answered, then, will the simple and solemn inquiry, AM I A GOOD MAN? supersede and swallow up every other. Every other will be remembered as but 'vanity of vanities,' in the comparison. Yes, be it repeated and be it felt, and rested on, as the most certain and momentous of all truths, when the covetous have asked for wealth, and the voluptuous have asked for pleasure, and the studious have sought and solved all their problems, and the vain have lifted up their hearts for admiration, and the ambitious for honor, then, the simple and the solemn inquiry, AM I A GOOD MAN? AM I A GOOD BEING ? shall penetrate every heart, and absorb every mind; then, shall it be felt to be the great, the decisive, the overwhelming question; and the answer to that question shall be to every human being, the register of his welfare, or his woe!

D.

FELLOWSHIP WITH GOD.

The Christian church is an intimate and widespread fellowship. The fellowship of kindness and love with all sentient beings, is its distinguishing spirit; sympathy with the whole moral universe, its end and aim. To rejoice with those that do rejoice, and weep with those that weep,' sums up the practical precepts of the Gospel. To love others tenderly, throwing off as much as we can, the shackles of selfishness, to feel for others as for ourselves, to go out of ourselves, as it were, and live in others, seems to be the distinguishing and happy disposition to which it would bring us.

We all see this, and acknowledge it, and perhaps strive accordingly to cherish a cordial fellow-feeling for every child of mortality, rejoicing or sorrowing before us. We exercise sympathy, it may be, not only with the sharers of our humanity, not only with every living creature, but some even with the inanimate creation; its warm sensibilities almost endowing it to the imagination with life and conscionsness.

But amid this universal sympathy, as it seems, there is still, too often, one fatal exception; and the omission is felt through all the rest of our social affections. I speak of sympathy with-GOD-the realizing of that fellowship which we have with the Father, through his son Jesus Christ. Start not at the familiarity and presumptuousness of the sentiment proposed. It is usually directed to men, and therefore it seems bold to speak of sympathy with God; but in the nature of things there is the same foundation for the feeling in

the one case, as in the other; and in the latter, a thousand soul-exalting blessings waiting on it more than in the former.

Sympathy with God! What is it but the life and essence of religion? its primary and loftiest principle? It is included in part in all the devout affections; but it is in its lowest degree, before them all, and, in its highest, above them all. It is more than obedience, more than reverence, more than love. It corresponds rather with that purer and nobler sentiment, the most disinterested and elevating ever found in man-friendship. It is, or tends to be, communion with the Most High, in all his excellencies; a concurrence of aims; a oneness of affection, judgment, desire, purpose.

This sympathy with God, I would plead for. And let not those who read, turn away from my plea, as if it urged a quixotic endeavor after romantic and unattainable heights of piety. It is unattainable, and undesirable, too, and unintelligible moreover, I confess, to many; but so is all religion, to the impure in heart, to those who do not wish to know and love their God. Imbruted in worldliness, levity, and lust, they do not relish, and they cannot understand you, when you talk to them of any thing but what they can feel, taste, and see with the eye of flesh. Yet even these we see sometimes acquire new tastes, and learn to value religion. Why should not we acquire new tastes, more refined and spiritual still, and learn to love and sympathize with God? Let us faithfully use the ways and means, and our eyes will be opened, and our hearts will be softened to the beauty and interest of his charWe contract a habit of sympathy with human

acter.

friends, simply by being with them; by dwelling upon their joy or grief long enough for the imagination to receive a lively impression of its reality. Intercourse of affection is sure to kindle it. Affectionate intercourse with God, in all the varied forms of devout communion, will inspire it toward him. Prayer in the spirit of love, tender thoughts of his beneficence, engaging associations with his name, all gentle and holy habits of mind, the cherishing of graces, which have a resemblance to his benign dispositions, will inspire it. Likeness of character, is already sympathy itself. If we walk in the light, we have fellowship with him who is light, and in whom is no darkness. But if we say that we have fellowship with him, and walk in darkness, we lie, and do not speak the truth.

Need we a more particular enumeration of the benefits that are contained in sympathy with God? It would make us at once wise, and good, and happy. For kindred spirits with him who is all this, must be all this themselves, in proportion to the earnestness and intensity of their sympathy.

1. It makes us wise. For it is wisdom itself. It is putting ourselves in the place of that mind, which knows because it made and governs all things; and thence we must see all existences, relations, events, and operations, as that mind sees them, in the clear light of perfect truth and right reason. He only, be he philosopher, or idiot, who assumes the being and providence of a Deity, can truly know, can satisfactorily explain any phenomenon, natural or moral, we behold about us. All is confusion without this postulate. We must have a Deity, and we must look at the