quisition of living languages is obtained more readily after the dead languages are understood. But the labour bestowed upon the dead languages would have carried the student far forward in the living.

The sciences are adapted to the wants of society. They are constantly subservient to life and its pursuits. The man of science is in one sense, a man of the world and age in which he lives. He can condescend to the humble mind of the child, pointing to the rising or setting -sun, or waxing or waning moon, he can teach the first lessons of Astronomy. He can mingle with his fellows, point to the things he names, and render himself useful, agreeable and happy. He knows that his knowledge is useful, and may be diffused to the benefit and exaltation of his race.

If he is not permitted to explore the works of ancient poets, historians and orators, in the languages in which they wrote, he is able to investigate the works of nature, and learn the wisdom of him who contrived the wonders of the solar system and planned the vast mechanism of the boundless universe. He holds converse with his own frame; and his habits af attention and observation enable him to learn human nature as it is, and as it is related to himself.

Not so with the merely classic scholar. His attainments render him unsocial, if not unfriendly. He can only converse with kindred spirits, and they are but few. From the mass of mankind his very learning excludes him, or he doffs and forgets it, as ill adapted to the purposes of

life. He sees the impracticability of diffusing his knowledge among mankind. He knows that it is impossible for mankind generally to learn Latin and Greek, and hence he meets with no encouragement in his efforts to disseminate the fruit of his toil. He has studied the philosophy of Paganism, but he lives among Christians. With the Mythology of the heathen he is familiar, but many such know but little of the Apostles of a better creed, and a pure code of morals, and a richer faith.

Perhaps I have not been so fortunate as to disclose the principles desired by the propounder of the inquiry which has called forth these remarks. If not, I hope the more competent gentlemen, who, I presume, are prepared to engage in the discussion of this subject, will explore it more successfully, and disclose a higher portion of the truth embraced in the philosophy of the question.

BROTHERLY LOVE.

A SERMON.

"Owe no man any thing, but to love one another: for he that loveth another hath fulfilled the law."-Rom. xiii. 8.

I. I shall declare to you the whole duty of man, and all men.

II. I shall unfold the aim and object of all good and equitable law, human or divine.

III. I shall present the whole law of God relative to mankind.

IV. I shall show what God's holy law requires, and speak of some things which it does not, never did and never will require.

V. I shall tell you what will fulfil that law, and mention some things which do not and cannot fulfil it.

VI. I will conclude by proving, positively, that God's law will be fulfilled to all intents and purposes.

I. Then it is my duty.to treat every human being with whom I am associated and with whom I have to do, as I would treat and regard him if I sincerely and tenderly loved him with the purest fraternal love; and it is your duty, and the duty of all others to do the same. It is our mutual duty, therefore, to carry ourselves towards all with whom we are connected in life according to the dictates of a pure and holy affection. It is our mutual duty to regard and treat all in every station, grade and character,

upon this same grand, glorious, and universal principle. To be particular-we should treat the wise and good of all sects and stations, as we would treat them if we tenderly, sincerely, and fervently loved them, with a pure and holy love, a love that worketh No ill. Nor are we at liberty to disregard this principle in conduct towards the vicious and vile. But we ought to regard and treat even them, under all circumstances and in all conditions, as we would regard and treat an own brother, begotten by the same father and born of the same mother, under similar circumstances. How would pure

and ardent fraternal love incline us to treat a sin

lost brother of ours? If we fervently loved them would we scorn, despise and treat them with contempt? Would we behold them walking the dreary labyrinths of iniquity, and suffering the peltings of the thunder bolts of retribution, and issue no beseeching voice, and put forth no helping hand to call and lead them to the walks and ways of virtue and truth, where peace forever reigns and love and joy are felt and smile around? O! if we loved them, as Christians should love the lost, the great law of human kindness would be called into requisition and put in operation, to play upon their affections and win their hearts to reformation of life. This is our plain and obvious duty, then, towards the sinful of our race. Let this principle of human kindness be tried, as it never has been tried, by all the professed followers of the Lamb of God,-let it be tried till it is exhausted, before it is given up,

"that the vicious may all be reformed by its energies. This has never yet been done, but it should all be done before we resort to the terrors of the fabled hell of partialism to turn them from their weary way. Let my ideas be well understood-I might have two own dear brothers

-one worthy and good-the other lost in sin. It would not be my duty to treat them both alike in all respects. But a warm fraternal love would dictate my conduct in purity towards each. Again, I might have two brothers, equally dear to me, one in perfect health-the other extremely ill-now the same pure love for both would lead me to treat each differently from the other. Upon this easy and obvious principle, our conduct towards the upright and morally healthy on the one hand, and the vicious and morally ill on the other, should be governed. What could be more barbarous and brutal than to scorn, neglect and abuse a brother because he was physically ill. O! think then how Heaven views our conduct when we neglect and abuse our brethren of the human family, who are morally ill, and therefore need the more and the kinder attention! Let us remember that the exalted Son of God came not to minister to the morally whole, but to the morally ill. And shall we be ashamed or afraid to follow his high and holy example?

2. It is the duty of every man who has the honor to be a husband to discharge every obligation he is under to his connubial consort according to the dictates of the purest connubial attachment that he vowed to observe at the hymenial altar-to exert himself to the full extent