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Nothing stills the angry propensities so soon presence of God upon the spirit. When his voice is heard, every other sound is hushed. O how far better would christians succeed in the exemplification of the mild and gentle graces, if they made them bear a stronger and more direct reference to God! Let us remember that they are no further to be regarded as evidential of piety than as they have regard to him. The Scriptures recognise them not apart from God. To separate them from him as their end, would be to commit in christian theology and experience, the same error which is found in the cold and sceptical and baseless morals of the schools. We may turn these considerations to great practical account. We are astonished, perhaps perplexed, that some christians fail so miserably in the exercise of the dispositions in question. Possibly they themselves are sometimes in amazement at the palpable and painful discrepancy between their customary modes of feeling, and that gentleness, meekness, forbearance, harmlessness, that unenvying, unresenting, unreproaching, unprovoking spirit,-that inoffensiveness, quietness, and forgiveness, so abundantly and so peremptorily insisted on in the scriptures. That the incongruity and the failure should be found in these particular branches of christian duty, must have some special and peculiar cause. Is it not that they are placed too low? Are they not thought to constitute an inferior and less essential class? Are they not apt to be regarded as the nicer proprieties, the elegancies of the christian life, rather than its substantial excellencies the tints and shades, rather than the features of spiritual character? And following

up this depreciating and degrading classification, are they not cultivated, if at all cultivated in the instances supposed, on grounds too low? Do not the motives sink as far as the estimate? Are not those often confined to mere worldly courtesy, social conveniency, personal comfort, reputation, policy, or a selfcomplacent dignity? And are not motives such as these likely to fail and disappoint the man who trusts them? Will not these worldly motives soon compromise with the worldly passions which they profess to oppose, but with which, nevertheless, they are but too congenial? Stronger forces than these are required in the case. And whence should those forces be derived, if not from the great obligation of "doing all to the glory of God?" Whilst God is so much excluded from the mild and gentle virtues, there is no security for their exercise, their improvement, or their preservation. We shall never seek these things properly and successfully until we pursue them under the deep impression that they are enjoined by God, that they are "worthy of God," that they please God, that they resemble God, that they are friendly to fellowship with God, and that they shew forth the praises of God. There must be brought to bear upon these pleasing and interesting branches of christian practice, conscience, devotion, self-jealousy, watchfulness, humiliation, and whatever makes us feel that we have to do with God. These will throw over the spirit a calm, and soft, as well as sombre aspect-the still, mild, and stealthy shades of summer eventide.

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Love to man under all its modifications must also be under the control of the principle of supreme regard for God. We must love man as God's

creature, with a special reference to the immortal nature, the moral powers, the responsibilities, the relations, the momentous and awful interests, the everlasting destinies, which belong to him by the ordination of God. If he be not loved according to that nature which God has given to him, suitably to those relations in which he is made to stand to us, with reference to those high ends for which he was formed, and in obedience to the divine command, "thou shalt love thy neighbour as thyself," he is not truly and acceptably loved. Philanthropy, under whatever specious and fascinating form, apart from the love of God, has ever some vitiating and neutralizing defect. Benevolence in all its forms of kindness, compassion, and beneficence, should be hallowed by a continual regard to Him, who "of one blood has made all nations upon the earth," who is the "Father of the spirits of all flesh," "who will have all men to be saved," and who "is rich unto all that call upon him.". But it is when this benevolence takes the form of complacency, and addresses itself to the "godly in Christ Jesus" that the principle we plead for stands in beautiful transparency. What is it that in true christians attracts each other's regard? Is it not God mutually in them? Is it not the image and spirit of God that render them lovely and precious in each other's eyes? To do anything therefore on each other's account, in this case is clearly to do it to the glory of God. But we satisfy ourselves with a glance now, as this subject will meet us ere long in another form.

T

We have seen that God must be the end in the exercise of these varied excellencies. So ought he

in the pursuit and cultivation of them. This thought

will open to us some of the windings and foldings of deceitfulness in the human heart. Are there not some who profess, and who in some manner desire these things, with no reference to God, but to self alone? When they are desired and sought as the stepping stones to eminence, and the means of reputation for devotion, humility, sanctity, or other excellencies, God is lost sight of. When they are thought of as the price of Heaven, God is not the end. Fancied merit shuts out God's glory. Selfrighteousness is self-regard, self-worship, self-gratification. Also when these things are sought merely as the indispensable prerequisites of future bliss, God is excluded. In this case they are desired not for their own sake, nor for the sake of their true and great end, but as means and conditions of happiness. When therefore they are desired merely as the evidence of a safe state, and the warrants of comfort and joy, God is forgotten. A still more refined species of self-delusion in these matters may sometimes be detected. Are there not some good dispositions which we may desire on account of the present relief, the quietude and ease of mind, the sense of comfort which they bring, irrespective of God as their end? May we not sometimes desire to feel meek, submissive, humble, forbearing, in order to avoid the turmoil and torment of pride, fretfulness, and anger? May we not thus cultivate a half-stoical, half-christian virtue, as a shield from the annoyances, and a shelter from the storms of provocation or trouble? May not our wish for these graces be sometimes nothing more than an anxiety not to be disturbed? May we not sometimes pray for patience and meekness, from

pure dread of the misery of discontent and anger? Whether a habit of sincere effort for these feelings, from such motives could be kept up, or if kept up, how far it would be successful, we will not undertake to determine, nor can we now stay to enquire; but that our minds may often practice such deceptions upon themselves, is surely not too much to believe. And to what do all such desires and prayers amount, if God is not regarded?

IV. The same end is to be sought in our deportment. Our morality, using the word now in its popular sense, is to be under the control of genuine regard to God. This is to give it principle, direction, character, and aim. To what are we primarily to have respect in the practice of purity, temperance, justice, truth, and all the kindred virtues, coming under the term deportment? Is it to expediency? To prudence? To reputation? To conventional honour? To the world's standard? To mere safety? Alas, for the virtue that has no higher source, nor firmer base, nor sounder principle, nor surer guard, than any or all of these! It is now extremely precarious, and will hereafter prove utterly unavailing, and reprobate. God is not in it. We must add "godliness" to our "temperance and patience." We must live not only "soberly and righteously," but "godly" in this present world. Let us lift up our eyes to that high ground on which christian morality is placed. What know ye not that YOUR BODY IS THE TEMPLE OF THE HOLY GHOST, which is in you, which ye have of God, and ye are not your own? are bought with a price: therefore GLORIFY GOD in

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For ye