his earthly history has placed him ;—and it follows, that the aspects of events which we are about to notice must be attended to by every person who would fulfil that duty in a proper manner; because these aspects may, under another appellation, be described as the laws which regulate the course of events through which every individual, according to his particular circumstances, has been ordained to pass.

It is, consequently, only by attending to these laws,—or general aspects of the course of events,and accommodating his conduct to them,-that he can acquit himself in a suitable manner of the duty prescribed to him, or as a true subject of that kingdom,-in which, as an active and moral being, he has his place.

FIRST ASPECT OF LIFE,-A STRUGGLE FOR MASTERY BETWEEN THE LOWER AND THE HIGHER POWERS OF OUR NATURE.

Every man, in looking back upon the course of his mortal history, will perceive,—that he has all his life long been in danger of losing the true beauty,and worth,—and happiness of his nature, from the constant and powerful operation of those inferior

propensities, which enter into the constitution of his complex frame,—and that his first duty is to keep his nature in its proper dignity, grace, and worthiness.

Sometimes we consider human nature as made up of two distinct sets of principles or propensities. The former are those which connect us with this earth,and with the lower animals that surround us in life; -the latter belong to us as beings who are capable of considering themselves as connected with a higher and purer state of being, and by the possession of which our nature seems to be essentially distinguished from that of the other creatures which are governed only by animal and sensual propensities.

At other times, we consider our nature as but one whole,-made up of various powers,-which possess different degrees of rank and excellence, and some of which bear on them the stamp of an authority which entitles them to govern and direct the others.

But whichever of these two modes of viewing the constitution of our nature we adopt,—the result to which we are led is the same ;-namely,—that we fall below the proper level of our nature, when we permit ourselves to be governed by our merely animal propensities,—and that we only attain the true dignity of our being, when we chiefly cultivate our

higher propensities,—and make them the directors of our whole modes of feeling and acting.

It is when we thus surrender ourselves to the guidance of our higher and finer powers and sentiments, that our nature assumes what has been called. its true "moral expression ;”—that we seem to be beings of a loftier and purer nature than any of the other creatures that are associated with us in life;—and, especially, that we assume the aspect of creatures who feel their subjection to an invisible Sovereign, and who have been enabled to conduct themselves under the dignified character of subjects of his kingdom.

Men offend against this constitution of their nature,—and so far lose their true place and dignity in existence, when they yield themselves up to merely animal or sensual gratifications ;—but a propensity to such indulgences makes part of every man's nature, and is gifted with great power;-and hence, our whole earthly history, if we are true subjects of the kingdom of God, must be a struggle with these inferior propensities,—and a corresponding endeavour to preserve, in their true strength and influence, all those higher and finer aspirations that give to our nature its proper dignity and grace.

On the other hand, we act suitably to our place in life, and to the true excellence of the nature bestowed on us,—when we resolutely set ourselves against every solicitation that might tarnish the moral dignity and beauty of our characters ;—when we cherish an habitual feeling of the native excellence and grandeur of our powers ;-and when we endeavour to act as beings whose true happiness must be found, not in mere animal gratifications,-but in the indulgence of all pure and holy dispositions.

This is the very first duty incumbent on us as men;-for, without this, our natures cannot assume the dignity of "Living Temples,”—which must be free from every thing that is mean,—and every thing that is defiled,—and must be filled with all pure and holy associations.

Or, by a change of figure,—and a different mode of speech, it is thus only that we become true subjects of the kingdom of God;—for "his kingdom consisteth not in meat or in drink;-but in righteousness, and peace,-and joy in the Holy Ghost."

Every person must perceive how powerfully the virtues of temperance,-of superiority to animal gratifications,―of becoming self-respect,—and general

66

ly of all the graces that give to our nature its moral expression, are recommended and enforced by this consideration, and how utterly unfit those persons are to be regarded either as “ Living Temples," or true" subjects of the kingdom of God," who fail in this first and most indispensable of all the duties incumbent on them as men. "Know ye not," says the Apostle," that ye are the Temple of God, --but if any man defile the Temple, him will God destroy."

SECOND ASPECT OF LIFE,-A SCENE OF LABOUR

AND CARE.

Every man who looks back upon the series of events that have made up his history, will perceive, in the second place, that his whole life has been a contention with circumstances of labour and trouble; -that pleasure and repose have only come to him as it were incidentally, and at distant intervals ;—and that the purpose of Providence seems to have been to keep him on the alert, by presenting to him trials fitted to exercise his powers, and to call forth his virtues sometimes by apparently very severe and distressing circumstances.