great provisions of the gospel of Christ, and he had impressed the value of the blessings which had been conferred upon them, as Gentiles, in being admitted to a participation in this message of mercy. He then goes on to deduce from this the solemn obligation which was laid upon them, of cultivating a character and conduct becoming the gospel,-a conduct which should mark a decided distinction between them and the heathen from whom they had been separated. With this view he especially impresses upon them qualities of character which had no place in the code of heathen morality, but which hold a prominent rank in the high morality of the gospel,-lowliness, meekness, and long-suffering, purity, veracity, kindness, forgiveness, and peace. He warns them against anger, wrath, clamour, evil speaking, and all malice;and entreats them to walk in love,-to be kind and tender-hearted towards each other, forgiving one another, even as God, for Christ's sake, had forgiven them. He urges upon them the cultivation of sobriety, purity, and chastity, not in conduct only, but also in speech;-and he further exhorts them to Christian circumspection and watchfulness, redeeming the time, and to the culture of an habitual spirit of devotion, and of thankfulness towards God,-"giving thanks always, for all things, unto God and the Father, in the name of our Lord Jesus Christ."

These general exhortations he follows up by others of a more personal or relative kind;—the duties of husbands and wives,-of parents and children,-of masters and servants,-impressing upon all, who call themselves the disciples of Jesus, the obligation of being distinguished, in every relation of life, by a conduct becoming that profession,-and to be remarked by all as widely different from the conduct and character of those who know not God, and obey not the Gospel of Christ.

Having laid before them this high and extensive code of Christian morals, he concludes his instructions, by calling their attention to that discipline of the heart, by which alone this consistency of character can be produced and maintained,—and without which all culture of the external conduct is a baseless fabric, fair, it may be, in the eyes of men, but defective in that which can give it any real value as respects the sound condition of a moral being.-"Finally, my brethren," he adds, as if this were the crowning part of his whole exhortation, "be strong in the Lord, and in the power of his might;-for we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world,—against spiritual wickedness in high places: wherefore take unto you the whole armour of God,

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that ye may be able to withstand in the evil day, and having done all, to stand."

Whoever feels, as he ought, the supreme importance of the subject, must perceive, that the foundation of all true regulation of the character must be in the discipline of the heart. This is laid down in the clearest manner in various parts of Scripture; and it is a principle which carries its own evidence to every reflecting mind. The points of supreme importance in the inquiry, therefore, are,—what are the causes to which we are exposed, that have a tendency to impede this internal culture;-and what are the means provided, by which the operation of these causes may be counteracted in such a manner, as may prevent their deadly influence upon the most solemn of all concerns, the culture of the soul for the life which is to come. In the passage before us these causes are referred to several heads, which, when translated, as it were, from the figurative language in which they are expressed, appear to be referable to three leading classes, without doing violence to the spirit of the apostle's meaning.

I. The influence of malignant spirits, here designated "principalities and powers." On this solemn and mysterious subject the knowledge imparted to us is very limited; but, from what is distinctly stated in

various parts of Scripture, we have every reason to believe, that we are exposed to such an agency;—that there are powers of darkness, which, in the mighty purposes of the Eternal One, are permitted to exert a certain influence over the human mind, but an influence of a limited nature, the actual power of which depends very much upon ourselves. It depends upon the solemn consideration, whether we steadily resist this agency, when we feel its first approaches to the mind,—or whether we calmly resign ourselves to its influence. There is thus presented to us a subject of the most solemn interest, and one which demands our most earnest and serious attention as moral and responsible beings. A consideration of the most solemn nature it undoubtedly is,-that there is a certain state of mind,—a certain rising of desire,—a certain evolvement of imagination, which marks the hour and the power of darkness,—a malignant effort to destroy the moral health, and place in jeopardy the safety of the soul. Let each arouse himself to all the danger, and all the solemnity of the moment. Let him recognise a power which others cannot see, that is seeking his destruction. Let him see a hand which others cannot see, that points to the armour by which the attack may be repelled. The mighty conflict may be, as it were, the work of a moment. In that dread moment, the assault may be made upon the feeble and helpless

being;-in that same moment, by the feeble and helpless being having recourse to the whole armour of God, the battle is won.

II. The blinding or darkening influence of worldly pursuits, and objects of sense;" the rulers of the darkness of this world." Various are the forms in which the things of this world occupy, engross, or distract the mind, so as to draw it astray from the due impression of the great realities which are the objects of faith. One devotes his whole regards to the amusements and pleasures of life, a second to wealth,—a third to fame, a fourth to power. More worthy in themselves, though often not less engrossing, the high pursuits of literature and science may be cultivated in a manner which makes them referable to the same class, the class of pursuits which look not beyond the things of time. And then there are the cares and the anxieties of life, which are apt to occupy and distract the mind, bowing it down, it may be, in such a manner, that even while the world presents nothing that yields satisfaction, the soul yet cleaves to it with the eager aspiration, "who will show us any good." In whatever way the things of earth may thus affect us, they are apt to exert a blinding or darkening influence upon the mind, or to act as a veil interposed between it and the solemn realities of things which are not