adjustment to perfection, so much the more shall we contribute to the advancement of personal godliness, and to the extension and influence of the gospel among our fellow-men. We doubt not, that it is, in a certain degree, owing to the neglect of this, that private Christians make so little improvement in the divine life amidst all their activity, and that saving truth makes so little progress in the earth, amidst all the efforts that are put forth to spread it. And till we learn to think, to feel, and to act more justly in. this respect, we cannot hope to see that extent of good realized in individuals, in the church, and in society at large, which it is the main object of all true religious zeal to further and effec

tuate.

We may notice a few instances in which these ideas find an appropriate illustration. It cannot be denied, that the doctrine which we hold respecting the particular form of church government is important, because that must have a considerable influence on the character and spiritual condition of those who live under it. But surely it cannot be denied, that the doctrine which we hold respecting the deity and atonement of Jesus Christ our Saviour is unspeakably more important; because on that depends our hope of being redeemed from guilt and ruin, -because if we have not such a hope, and if such a hope be not scripturally grounded, in vain will be the most perfect system of ecclesiastical policy-and because, whatever be the nature and constitution of the latter, yet, if the former exists in purity and power, there we behold the partakers of divine grace, and the heirs of future glory. Now, would not that man be justly accounted foolish, and foolish in no ordinary measure, whose thoughts, and whose conversation, and whose energies, were chiefly occupied in determining the kind of rule which should obtain in the church of Christ, and should be comparatively little concerned about the method of acceptance with his offended God, and the divinity of that Saviour in whom he trusted for deliverance? We are far from saying, that church government is a matter of little moment, that it is undeserving of any earnest or anxious attention, or that, in particular circumstances, it may not peremptorily require the most strenuous contendings. The very contrary of this we are disposed and prepared to maintain. But we think it quite indisputable, that the divine nature and atoning merit of him on whom we are to rely for eternity, is a matter of incalculably greater consequence; and, therefore, that it is entitled to a seriousness of thought, to an anxiety of feeling, to a vehemence of exertion, to which the other, by itself, can prefer no competent or satisfactory claim.

We may offer a similar remark as to the eager regard which is paid to nice questions in the doctrinal, and to minute forms in the ceremonial parts of religion, as contrasted with the little interest which is excited by the doctrines and ceremonies themselves. For some shade of opinion respecting the way in which a doctrine is to be understood, or in which a ceremony is to be observed, we often see a contention carried on with a degree of heat and violence, in which all that is valuable in the one, and all that is useful in the other, seem to be entirely forgotten. And surely it requires no sagacity to perceive, that in this there is something which is not only very offensive to reason, but extremely hurtful in its influence and effects. The warmest zeal is expended in maintaining the points which are of least moment; so that what may be considered as essential, is in a great measure overlooked and neglected, while that which is but adventitious or theoretical, and which may be the one way or the other, without affecting the essence and the efficacy of the thing itself, occupies the chief attention, excites the highest tone of feeling, and is pursued with the most energetic devotedness. The consequence of our indulging in such an ill-proportioned zeal inevitably is, that our creed is apt to become frivolous, and our devotion shadowy, and our practice unsubstantial; and while we thus injure our own character by being more zealous for what is little, than for what is greatfor what is circumstantial and indifferent, than for what belongs to the very being and constitution of the subject--for what is obscure and fertile of idle controversy, than for what is clear, and intelligible, and of easy as well as beneficial application, we do material harm to others by thus practically misrepresenting to them the system of Christianity, and teaching them to undervalue its most momentous excellencies, and to waste the strength of their intellect, and the fervour of their affections, on that which profiteth

not.

The distinction we refer to is plainly recognised in Scripture. On one occasion our Saviour said, "Woe unto you Scribes and Pharisees, hypocrites; for ye pay tithes of mint, and anise, and cummin; and have omitted the weightier matters of the law, judgment, mercy, and faith: these ought ye to have done, and not leave the other undone. Ye blind guides, which strain at a gnat, and swallow a camel." This is just a reproof which he gives them for being most zealous to do what was least important, and an admonition to them to act the contrary part. He tells them that they should be careful and solicitous, in an especial manner, to cultivate the virtues of justice, compassion, and fidelity. Not that they were toneglect the ceremonial institutions of that economy under which they lived;-these it was incumbent upon them to attend to, because they were appointed by divine authority, and fitted to serve a useful purpose of their own. But they were to

devote their principal regards to the moral qualities which he mentioned, and to cherish and practise them with peculiar assiduity and earnestness, because they were of more intrinsic value than the observance of mere positive rites, and of far greater utility in forming that character which was required of them as expectants of heaven.

On another occasion, when the enemies of our Lord found fault with him for associating with publicans and sinners, he vindicated himself by referring them to a declaration of the holy Scriptures on the subject; "Go ye and learn what that meaneth, I will have mercy and not sacrifice." Their traditions taught them that it was wrong for the teachers and stu-. dents of the law to keep company with profligate and scandalous persons; and our Saviour does not disapprove of their zeal for avoiding those " evil communications," which are apt to "corrupt good manners." Although they were not authorised by any special enactment of their law to insist upon such a thing, but were indebted for the maxim to nothing higher than the traditions of the elders, yet he supposed it to be right, and spoke of it as if it had been equally authoritative with those sacrifices which were divinely appointed, and which could not be disregarded without subjecting such as did so to the penalties of sin. He allowed them to judge properly when they decided, that, in ge

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