These examples may suffice to show that, even among the most wealthy, abundant modes of self-denying benevolence may be found where there is a heart to seek them. There is no direction in which a true Christian economy of time and money is more conspicuous than in the style of living adopted in the family state. Those who build stately mansions, and lay out extensive grounds, and multiply the elegancies of life, to be enjoyed by themselves and a select few, “have their reward” in the enjoyments that end in this life. But those who, with equal means, adopt a style that enables them largely to devote time and wealth to the eternal welfare of their fellow-men, are laying up never-failing treasures in heaven, in the everlasting virtue, gratitude, and happiness of those they have thus saved and blessed. By taking Christ as the example, by communion with him, and by daily striving to imitate his character and conduct, we may form such a temper of mind that “doing good” on that highest scale revealed by our Lord 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, to save men from sin, and guide them to eternal 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.