But what was the grand peculiarity of the character of Christ? It was _self-denying benevolence_. He came not to "seek his own;" He "went about doing good," and this was his "meat and drink;" that is, it was this which sustained the health and life of his mind, as food and drink sustain the health and life of the body. Now, the mind of man is so made that it can gradually be transformed into the same likeness. A selfish being, who, for a whole life, has been nourishing habits of indolent self-indulgence, can, by taking Christ as his example, by communion with him, and by daily striving to imitate his character and conduct, form such a temper of mind that "doing good" will become the chief and highest source of enjoyment. And this heavenly principle will grow stronger and stronger, until self-denial loses the more painful part of its character; and then, _living to make happiness_ will be so delightful and absorbing a pursuit, that all exertions, regarded as the means to this end, will be like the joyous efforts of men when they strive for a prize or a crown, with the full hope of success. In this view of the subject, efforts and self-denial for the good of others are to be regarded not merely as duties enjoined for the benefit of others, but as the moral training indispensable to the formation of that character on which depends our own happiness. This view exhibits the full meaning of the Saviour's declaration, "How hardly shall they that have riches enter into the kingdom of God!" He had before taught that the kingdom of heaven consisted not in such enjoyments as the worldly seek, but in the temper of self-denying benevolence, like his own; and as the rich have far greater temptations to indolent self-indulgence, they are far less likely to acquire this temper than those who, by limited means, are inured to some degree of self-denial. But on this point, one important distinction needs to be made; and that is, between the self-denial which has no other aim than mere self-mortification, and that which is exercised to secure greater good to ourselves and others. The first is the foundation of monasticism, penances, and all other forms of asceticism; the latter, only, is that which Christianity requires.