another however widely apart, it is clear that great damage is sustained by the truth as it is in Jesus. Let us see these results in their proper mould, in their entireness, in their own character; and we are prepared to form some fair notion of the nature, force, excellence and value, of the sentiments with which they stand associated and by which they have been produced, and consequently of their truth and authority.

Clear and strongly featured views of spiritual excellence also remove from the opponent the favourite charge of enthusiasm. The oft iterated allegation of visionary fancies and fanatical impressions, as applied to real religion, is deprived of its power, by presenting in definite shape, tangible substance, strong lineament, vivid though proper colouring, and in living force, the interior principles of christian character and the rationale of religious affections. Let these principles be well defined and shewn to appear consonant with the relations in which we stand, answerable to the objects with which we converse, suitable to our rational nature, correspondent with our moral interests, responsibilities, dangers, and prospects, justified by the real state of things; and who shall call them enthusiastic ? If however instead of this enlightened exposition of their character, they are confused by misapprehension, obscured by indistinctness, lost in generalities, or enveloped by mysticism, the charge is less easily repelled.

That these practical principles should be understood, not in their nature only, but in their extent, in their applicability, and in their obligation, is also apparent. If we do not see how far a principle

should go, we are in danger of a contracted application of it, and of a partial character for ourselves, failing of the injunction to be "perfect and entire, wanting nothing." If we do not know when and where to bring in a principle, we become unskilful in both the word and work of righteousness. And if we do not recognise the correct obligation, we shall be prone to consult our own convenience, and to dispense with the principle when it does not suit our feelings. Look at the strange incongruities, anomalies, we might almost say, grotesque and monstrous things, in the spirit and course of some whose characters nevertheless upon the whole must be considered as christian. These great and painful discrepancies are not attributable to remaining corruption alone. They are things quite within the management and controul of even small degrees of piety. They must often be referred to the want of a clear discernment of principles, from too partial and limited a recognition of them, or the want of a steady and skilful application of them. The persons alluded to are like certain honest tradesmen who fall into strange and discreditable mistakes through sheer blundering, an incurable habit of inattention to the principles and rules of commerce, or some other awkwardness or infirmity of mind, not involving a dereliction of upright intention. How much more uniform, active, efficient, useful and comely, would be the piety of some, if guided and prompted by views better defined, more largely recognised, and more wisely applied! How much substantial goodness is lost to the church and to the world, for the want of wisdom to give it direction and expression!

Many a stagnant pool might be made to irrigate and fertilize a wide field of character, if new channels were cut and old ones cleared. Many a spot now choked and smothered, might by the aid of some friendly hand to remove the rubbish, be made to bloom and flourish as the garden of the Lord.

After granting all this we cannot well avoid the reflection that it is requisite to understand whence these principles originate, by what they are sustained, and how they may be improved. To be convinced of this it is only necessary to refer to the things themselves. Their essential character, their binding nature, their worth, their moment, their eternal consequences, give untold weight to questions affecting their origination, preservation, advancement, and perfection.

Beyond the desirableness of entertaining and imparting lucid and definite views of practical and internal piety, it is also important that these great principles be kept much before the mind. It is unquestionable that we may hold doctrinal notions of the strictest accuracy in a kind of memorative custody, withont keeping them so honestly, constantly, anxi-` ously fixed before the contemplative faculty as to feel them, as to draw from them their living virtue, and their assimilating influence. The same unhappy possibility belongs to the class of views of which we now speak. We may draw out on paper, or define by the tongue, or arrange in understanding, or fix in memory, or clothe in sentiment the fairest and sublimest system of christian ethics, both in principle and detail, without ever fixing upon it an eye of deep personal and eager interest. We must not then be

satisfied with intelligible and consistent views of these requirements. We must gaze upon them. We must pry into them-send into them an earnest and exploring spirit, to fetch out their hidden and "wondrous things." If the objects be indistinctly seen, it occasions delusion, mistake, misapprehension, and at best a partial and feeble influence of good. If they be absent from the mind they yield no effect, and leave it in a situation no better than that of ignorance. If they be but seldom before the mind, if objects intervene in too great a degree, many evils result. The reason is simple and easy. If we forget, we are apt to act as if we did not know. Things lose their power to affect us when little thought of. We fail to apply our principles when we cease to view them. And besides the partial and feeble effect on our own minds, we furnish so poor, diminutive, dwarfish an exemplification of our own principles, that we gain the credit, as dishonourable to ourselves, as it is detrimental to others, of holding a theory of character beyond our real convictions of what is binding and needful. These considerations give importance to every sincere and proper effort to bring strongly before the view these great, and vital subjects; and a value attaches to whatever is calculated to fasten them permanently in the habits of thought and reflection. Hence also springs a vindication of a somewhat protracted examination and discussion of any one of these cardinal points. The Author will ask the benefit of this plea.

The observations which we have made respecting some of the cardinal characteristics of Christian piety, we wish now to draw to one of them-viz., that

which stands as the title of this book-"DOING ALL THINGS TO THE GLORY OF GOD."

It will immediately be seen how strictly and strongly to this point, apply the remarks we have made. It is so characteristic, so inseparable, so comprehensive, so leading, so controlling in true piety, as to stand invested with an importance most special and peculiar, and to demand an attention, at once devout, profound, and anxious. May "the only wise God" guide us!