this sort-a divorcing of the heart and intellect at the shrine of highest worship-is a distinction without a difference. Christ instituted the sacrament commemorative of his mission and triumph with elements the most substantial and exhilarating, and such should all religious instruction be.

Theoretic Christianity must necessarily become practical, before it can either benefit man or glorify Immanuel. He who loves his creed more than he loves the happiness of mankind, the fanatic who abounds more in passions than in reasons,—and the censorious zealot who vituperates all Christians not of his own sect, would do well to indicate in their own exalted character what they mean by arrogating to themselves superlative excellence, and why they obtrude their claims before the world as especial saints.

Religion is not so much an arbitrary assemblage of dogmatic rules printed in a book or stored in the memory, as a living principle which always signalizes its presence in its power to inspire active magnanimity and stamp grandeur on beneficent deeds. The highest truths are imprinted on the devout in order to be reflected in perpetual enterprise for God. Sacred principles are not designed to minister solace to selfishness nor sanctification to indolence, but are placed at our disposal to be humbly contemplated and perpetually employed. In the support of human indigence and the renovation of a depraved world, beneficence infinite and finite are always conjoined. When the multitudes of famishing wanderers were fed in the desert of Arabia with daily showers of angel's food, the hand of God alone could bestow the gift, but the common mercy of man must gather it. Power and goodness from on high are never bestowed on our race but through the power of goodness here below.

The proverbs of Solomon are invaluable, because they most clearly teach the importance of correct and immovable principles in the heart; conduct full of nobleness and integrity in every walk of life; the necessity and usefulness of self

discipline; and the importance of bringing every purpose as well as every act to the test of God's holy word. It is such broad and practical views of religious obligation that we need to have constantly before us. The sophist in Plato who thinks he can be pious while he persecutes his own father, and affirms that holiness being only a part of justice, is confined to the worship of God in temples, and that the ordinary conduct of life belongs to another sphere, reasons strangely, it is true, but in exact accordance with the apparent belief of many modern Christians.

The man of doctrine should exhibit the holiness of doctrine; and his good example will be the divinest memorial he can place before his fellow-men, or leave behind him on the earth. But people much rather hear about their privileges than their duties. Prove to a man that he is elected to be self-willed, bigoted and lazy, a drone who is at ease in Zion and a scandal to those without, and he will be mightily edified. "O, that is sound doctrine," says he, "my soul will never starve on that."

When professors of religion are saints in their prayers and dishonest worldlings in their conduct, it is not strange if some sagacious observer should be reminded of Paul's exhortation to the Philippians, and say to such, "whatsoever things are true, honest, just, pure, lovely, and of good report-think on these things."

Fourthly, the scriptural maxims, the merits of which we are discussing, are not only pleasing to the taste, practical in their use, and ennobling in their tendency, but they are saving in their design.

We are told by the highest authority, that "all Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness; that the man of God may be perfect, thoroughly furnished unto all good works." This is the design of the Bible—not to teach science, but religion; not to make polemics, but men of

profound and practical godliness. That this was especially designed in the book of Proverbs is indicated by the fact, that, of all portions of the Old Testament, none is more frequently quoted in the New than this. Here, we not only have the minutest and most accurate observation of human nature, and the very best rules of common life, but everywhere shines out the most ravishing views of God and godliness. So that, as Scott well remarks, "we shall perceive the meaning and utility of the Proverbs, in proportion to our experience in true religion, our acquaintance with our own hearts, and with human nature, and the extent and accuracy of our observation on the character and affairs of men." Jerome's advice to one of his friends respecting the education of his daughter is: "Let her have first of all the book of Psalms for holiness of heart, and be instructed in the Proverbs of Solomon for her godly life." In the description which Mathew Henry gave of his admirable mother, he said she was "one who was well versed in Solomon's Proverbs, and the rules of wisdom, which may be fetched from thence for the conduct of human life, and knew how to apply them, and to use knowledge aright."

No one can place too high an estimate on these sacred words of counsel. Their author well defined their power to produce pungent and enduring impressions, when he compared them to "goads, and nails fastened by the Master of assemblies," closely driven home to the heart and conscience, where they enstamp themselves in permanent effects.

"Wherewithal shall a young man cleanse his way?" inquired the royal bard of Israel; and his wise son has responded correctly, "By taking heed thereto according to thy word." Both father and son indited parts of the divine volume which Paul, writing to the Colossians, called "the Word of Christ." All parts, in order to be efficaciously studied, must be brought around the cross and read in the same supernatural light.

The wise preacher will set these Proverbs in order before

his people. The true ambassador is faithful. He shuns not to declare the whole counsel of God; not giving unnatural prominence to particular truths, but displaying all in a scriptural proportion and with judicious zeal. It is his business not to handle the word of God deceitfully; but by manifestation of the truth to commend himself to every man's conscience in the sight of God. The grand aim of the gospel ministry is, to deliver the jeopardized from the snares of the devil, who taketh men captive at his will. This can never be accomplished by pointless generalities. Particular sins must be specifically described; the perils to be avoided must be made known; then will instruction be the law of the wise to keep them in the divine path securely. When the tongue of a religious teacher is wise it is health, both to himself and to his people.

"God hath made everything beautiful in his time," says his word; every duty he has imposed is acceptable in its proportion and appropriate place. Religion is a matter as much of order as of grace. One table of the divine law is for heaven, the other for earth. Our relations to God will be most clearly discerned and best discharged, when we love mercy, deal justly, and walk humbly among men. If we are not Christians relatively and universally, then are we not really; if dishonest in our dealings with men, it is blasphemy to talk of communion with God. Where is our title to the skies, so long as we pollute earth with sins of heart, hand, or tongue? Have we a money transaction, a personal depreciation, or a secret sin of any kind, that we should be ashamed to have proclaimed upon the housetops? If so, then are the pretensions we make to superior sanctity the most aggravated crimes we commit. "What a God must he be," said a poor Asiatic of the Spaniards, "who has such bloody men for his servants and children." "Ye cannot serve God and mammon," said Jesus. It is impossible to make your religion one thing and your business another.

Those persons who have the highest notions in theology, often have the lowest and most contracted feelings. He who stickles most for his tithe of mint, annise, or cummin, will be most facile to omit the weightier matters of the law in every sense which seems to him to conflict with his avowed and furiously defended creed. In all such instances, a vulgar familiarity, or morbid gloom, takes the place of Christian simplicity; they engender strife by their dogmatic disputations, and create prolific discord and heart-burnings where the innoxious quietude of a wise faith would diffuse perpetual charity and peace. "Thou, O man of God, flee these things." Remember that it is only while we exercise our mental endowments and spiritual graces without affectation and without wrath, that we are gratified to impart, while we receive delight.

Everywhere in the Gospel are we warned against dangers of this kind. According to what we are told in the seventh of Matthew, the orthodox professor who takes up his opinion, and puts on appearances,-only to keep the spirit of charity out of his heart, and to quiet his conscience without striving after a holy life,-enters a way which seemeth right to him and pursues it not only to the grave, but even to the throne of God, where, alas! before heaven shut and hell opened, he learns the truth too late.

The conclusion of the whole matter is, that a religion entirely of notions is no religion. The absence of beneficent action attests the absence of everything valuable in life,—the heart has no pulse of affection, and the hands create nothing good. It is only as notions melt into charity and flow out in noble principles, warm and beneficent, that existence becomes a blessing, and God is honored. When a human heart dissolves in penitence and devotion under the mild look of Him who said, "let your light so shine," then does it indeed become a well-spring of life to him that hath it, refreshing to himself and a blessing to all mankind.