learned. "The law of the Lord is perfect, converting the soul; the testimony of the Lord is sure, making wise the simple." And that word which stands before us as the rich store-house of eternal truth, reveals to us in its very portal the sacred key by which we may unlock its golden gates, and enter in and be wise. "Wherefore, laying aside all malice and all guile, and hypocrisies, and envies, and all evil speaking, as newborn babes desire the sincere milk of the word, that ye may grow thereby. If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself. The meek will he guide in judgment, and the meek will he teach his way. Take my yoke upon you, and learn of me." We cannot mistake the purport of those instructions; it is plainly this, that a sincere desire to know the truth, connected with a meek, gentle, obedient, and teachable temper, will render us successful and profitable students in the oracles of God. Such a spirit as this is always needful, but never more so than when we come to the investigation of those doctrines which particularly involve the sovereignty of Jehovah. They are revealed, and are therefore to be contemplated and believed; yet they are mysterious and awful, and should never therefore be approached in the spirit of cavilling, of levity, and pride. With what sacred awe, with what holy reverence, with what deep humility, should we gaze at those grand revelations which exhibit God in the sovereignty of his grace and the glory of his dominion, having mercy on whom he will have mercy, doing according to his will in the army of heaven, and among the inhabitants of the earth. Without this disposition of soul, we shall be likely to object, and contend, and err as thousands have done; or if we should render a formal assent to the truth, we shall come short of those inestimable benefits which a devout, humble, and reverential consideration of it will never fail to impart. In our investigations

upon these subjects we must be carefully guarded against those two great errors which in all ages have so much dishonored God, and impeded his righteous cause; on the one hand, such views of his character and instructions as would annihilate the obligations of his creatures and tend to soothe the sinner in his rebellion, and the professed Christian in his antinomian indolence; and on the other, such views of the creature's power and worthiness as tend to encourage his pride and self-righteous presumption; and by exalting man, to invade the sovereign prerogatives of Heaven.

12. THE OPERATIONS OF PRINCIPLE.

W. J. HARD.

PRINCIPLE is the mind's devotion to truth or to falsehood, and is called pure or the contrary, in accordance with the character of that which it has embraced. I would describe one possessing pure principles thus; one whose mind is under the constant influence of moral law. They are active and equable. The regularity of their developments affords the tests by which judgment shall be passed upon them. The measure of devotion affords other distinctions; such as these, firm or weak principles. The highest degree of the soul's consecration to the truths of the decalogue, is possessed by the perfect man. It is expressed by the Psalmist thus, "The law of God is in his heart." Such is his undying attachment to its precepts, that they are ever present to the mind's eye, and may be said, in the figurative but appropriate language of the Bible, to be written on his heart, as perpetual remembrances, as infallible guides, and as constant excitants.

Pure principles conduce to distinguished excellence,

in the first place, by giving proper direction to the mind. Where religious truths exert their influence, this will be had. For the realization of our agency, and the conversion of our hearts, will direct the soul to other and nobler objects—to higher aims and more arduous efforts, than selfish nature would desire or make. They lead one beyond the circumscribed sphere of personal desire, to the extensive field of obligation and duty. Such direction will secure more than partial virtue, which, alas, is the only wages of many minds of great ability and untiring industry. "Whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report, are the objects of the perfect man's thoughts and aims; and they throw back the mind upon the lustre of their purity. Attention to all these things is enjoined by Paul. The disputing Greeks would make this and that the basis of virtue; but this distinguished Christian philosopher made it consist in the union of every thing excellent, and taught that devotion to every particular is necessary for purity of character.

Pure principles conduce to zeal in the performance of duty. Let it be remembered, that zeal is not so much the result of mental temperament, as it is of a proper state of mind. That which is scriptural and worthy of commendation, results not from constitutional order, but from the love of purity, and from hatred to its opposite. These strongest passions of the heart afford it perpetual aliment, and keep it ever vigorous and active. In the being of pure principles, it is not a flickering light, but an imperishable flame. Success does not enervate it, nor does disappointment destroy it. It cannot be conquered; for it is always warmly affected towards a good thing," is always on the field warring in its favor, or advancing its conquests. If it does not extend its triumphs abroad, it is always exulting in victories at home. To call it

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deathless would be but half commendation; like the path of the just, it shineth brighter and brighter unto the perfect day. If success be possible, this will ensure it; for it enlists all the faculties of the mind, employs all proper instrumentalities, and improves all opportunities. This is the martyr-spirit which animated prophets, apostles, reformers, and patriots. Its triumphs are recorded in the history of the world and of the church. Individuals actuated by it, cannot but be distinguished for virtue and for usefulness. Without it, splendid abilities can achieve but little; with it, inferior talents will accomplish wonders. Relative perfection is its certain reward, engaged as it is in the promotion of every thing which is excellent. True, one of this stamp may not command the popular faHe may not win golden opinions from the fickle multitude; but he secures character, which, though aspersed, is not defiled. He leaves behind him monuments of his worth, which shall outlive the malignities of men. His name, identified with whatever is excellent, and pure, and honorable, shall not perish. The virtuous will embalm his memory, and it shall be said of him, though "dead, he yet speaketh."

vor.

They will conduce to perseverance. For continuance in well-doing, no substitute for purity of principle can be relied on. Selfishness, when satisfied, may be won to sloth, or lured to open profligacy. Too frequently are its subjects seen ruining the characters they have won, with more awful celerity than they acquired them. The reason is, the impetus given being only sufficient to reach a desired elevation-the force expended, they fall like lead in the abyss beneath. Interest is a feeble barrier against strong temptations. Ambition may be hurled from high distinction by favor or disappointment, to perish miserably in the dust. Not a few victims in private and public life, confirm and illustrate the insufficiency of such considerations for the maintenance of unswerving rectitude. Every grave

yard has given them a resting-place, and every heart has been called on to mourn their untimely and dishonored end. He who would secure moral excellence, must be prepared for universal resistance. Virtue must be loved for itself, and not for the advantages it confers. The soul must be devoted to this, come weal or come wo, or some opportune temptation will lead it to irrecoverable dishonor-will fix upon it shame indelible in the memory of man. In every thing dreaded, or desired, there is danger to frail humanity. Prosperity and adversity, popularity and persecution, have laid many low. Reputation itself, precious as it is, may beget self-confidence and pride, dangerous to virtue-let the bloody and ignominious death of that talented English clergyman, Dr. Dodd, suffice for confirmation. Self, as well as all allurements prejudicial to integrity, must be watched and guarded. Conscience must be a faithful sentinel, which will repeat not only the daily admonition of Philip's servant, "remember thou art mortal," but the needful caution of our religion, "let him that thinketh he standeth, take heed lest he fall." The praise of virtue is vigilance-vigilance over the heart -vigilance over the smiles of friends and the frowns of foes-vigilance over that which seemeth goodover that which appeareth evil. Let the priest, whose duty it is to guard the sacred fire, slumber, and the temple will be darkened, and its glory obscured. The minister must love the temple more than himself— the holiness of the altar more than his repose. He must feed the celestial flame, from the moment of the soul's consecration, until the decree of God brings it to exist in the light of his immediate and personal glory. Who is that faithful minister, who guards the virtue of his heart? He in whose bosom purity dwells, not as a cold abstraction, but as a living prineiple? He who not only admires it, but loves it. He who makes this the object of his existence, and his