attention. But then it may be said that to act from a virtuous habit is not necessarily an act of virtue, and that is true; an act of virtue must be approved by the moral faculty-by reason as right-the virtue in a habit is exerted in its formation.

But when it is formed, we have pleasure in the exercise, which had been at first a work of difficulty, and so the propension on the side of virtue is strengthened, and the power of resisting the solicitations in the other direction are increased in proportion. This is the appointed law of our moral nature; its discipline or its degradation are essentially connected with the action of this law, under the circumstances in which we may be placed. Now it is said to indicate bodily health, when the functions of the various parts are carried on below consciousness of the particular action of each separate part— but whilst we are conscious of the general good condition of the whole. If we are disposed to be on the watch to note the effect of every mouthful of food which we take, or to feel the beat of our pulse, or such like matters, we shew rather the symptoms of disordered nerves than a proper regard for bodily health. It is at the same time very right that we should pro vide ourselves with wholesome food, and take suitable exercise—and the neglect of such matters brings its own penalties.

So with our higher nature, it must be kept in a healthy state by every word which proceedeth out of the mouth of God and by the discharge of the duties which He has appointed for our daily discipline. It is under the law of love that the highest fulfilment of duty is most effectually secured; and therefore has this discipline of duty been placed under the sanction of this highest law of the universe. He who loved us and gave Himself for us-who spake as never man spake— went about doing good-living the Gospel which He preached —leaving us an example that we should follow His steps.

His Gospel is a system of love and of saving grace—with few doctrines to be believed, and many duties to be performed— performed as proofs of our love, as free-will offerings of thanksgiving, but also as auxiliary to our happiness, and subservient to our security. You will find in some parts of the Gospel, works are spoken of as relatively worthless-in other parts, as absolutely essential. And so we can now well understand the truth and consistency of both. As a ground of claim, or a title to salvation, they are valueless; as an element of moral discipline, an appointed instrumentality under the influence of the Holy Spirit, to prepare the believer for a better and a happier world, they have the value which God has put upon them, of His own free and sovereign grace. It is more blessed to give than to receive. The cup of cold water given for Christ's sake, has its appointed blessing for the giver-and they who for the love of Christ, and without the possibility of recompense upon earth, have performed works of active benevolence, of faith and charity, they shall be recompensed in the resurrection of the just.

These acts-done in faith-prompted by love, will have moulded the character of the servant of Christ on earthbefore he enters into the joy of his Lord in heaven. I have lingered over this part of our subject with a heart-felt desire that you should be impressed with the exquisite adaptation of the Gospel of the grace of God, to the requirements and the laws of our moral nature, and the fulfilment of our holiest aspirations the promise of the life that now is, and of that which is to come.

The good ends which Bacon so beautifully suggests-are scattered profusely around the paths of Christian life. In the family, affection and obedience; in the outer world, sympathy and benevolence; in business, fidelity integrity and diligence; in the church, devotion and thanksgiving. As the Spirit con

vinces us of sin, of the perfection of that law which is holy, just, and good, He will lead us the more to look to Him who has washed us from our sins in His own blood, and taketh away the sin of the world. He will quicken us with the love of Him who hath so loved us; as we feel that much has been forgiven, we will be led to love much-and if we love much we will do much-nor be weary in well-doing.

Whatsoever things are true,

Whatsoever things are honest,

Whatsoever things are just,

Whatsoever things are pure,

Whatsoever things are lovely,

Whatsoever things are of good report—

If there be any virtue, and if there be any praise, think on these things, and do them.

LECTURE VII.

us.

MORAL DISCIPLINE.-CONTINUED.

THE Consideration of the present life, as vitally connected with the future, for which we find it to be a state of preparation, where our characters are to be formed by a course of moral discipline, with the Divine help which God has providedthis has been the subject of the last lecture, and I propose to follow it up in the present, so as to conclude the examination of the impressive and important chapter which is now before Butler tells us that in our natural state we find ourselves at the first, "unformed, unfinished creatures, utterly deficient and unqualified (before the acquirement of knowledge, experience, and habits), for that mature state of life, which was the end of man's creation, considering him as related only to this world." But these deficiencies may be supplied by acquired knowledge, experience, and habits; and the condition of infancy, childhood, and youth is fitted for the acquiring of the qualifications which are needed in mature age. In the arrangements of family life, authority softened and commended by natural affection, trains the young to subordination, and habituates them to a willing obedience. They are thus gently and gradually qualified for submission to civil authority and the restraint of self-government in society. They learn insensibly and perfectly rules of action and conduct, which

may be mistaken for instinct, though they have been really acquired by exercise and experience. Processes are silently active long before their effect is manifested. The fresh feelings have received impressions and impulses which go forward into manhood, upon which is visibly impressed the character of the training of the child. Thus at the start, in the domestic constitution, provision is made for giving the key-note to life's duties; it inculcates order, cherishes kindness, commends unity, and hallows peace. At this stage, instruction, example, and the care of others are requisite, but moreover there is much left to ourselves to do; part is easily done, part demands diligence, thoughtfulness, self-denial, and a sustained sense of duty. According to the use made of this early period of life, the character of the man is formed or made appear; it is an opportunity put into our hands, which, when lost, is not to be recovered. All this will be at once admitted as what may be said to be commonplace, because it is what we all find to be true in the routine of life. Butler has observed, in the preface to the first edition of this treatise, "If the reader should meet here with anything which he had not before attended to, it will not be in the observations upon the Constitution and Course of Nature, these being all obvious, but in the application of them." If then we find ourselves placed in a state of discipline during childhood, for mature age, and our character and qualification for our position in life are moulded by this discipline, and dependent on the success with which it has been conducted, is it not credible and probable that this life may be a like state of discipline for the future; and our finding ourselves placed in it under such discipline, a providential disposition of things, making our condition in both respects uniform and of a-piece, and comprehended under one general law?

That we are capable of moral improvement by discipline,