powers of the soul are pliable and vigorous, and capable of being directed agreeably to the instructions of Heaven.

"Again: Virtuous habits early formed are doubly valuable to those formed in after life. This will be evident, by considering, that early habits become a part of our nature; they regulate our whole life and conversation, and exercise an entire sway over the feelings and desires; whereas, those formed after we have become immersed in business or occupied in the pursuit of pleasure, exercise only a limited and occasional influence. It is hard to throw off sinful habits, to shut out from the mind evil associations to which we have long been accustomed, and reconstruct our whole system of action in business and morals. Those, therefore, who are early trained to religion, are more perfectly moulded and governed by it, than those who embrace it after they have come to years of maturity. It mingles more in their daily employ, sweetens more their days of prosperity, and sheds a brighter light upon their path in seasons of adversity, — it is more their hope, their guide, their all.

"Thus Sabbath Schools begin the work of training up children at the proper time, and therefore demand our support.'

One more extract.

"Believers in the Gospel of universal grace have a duty to perform to the rising generation, which we fear is not duly considered, when we reflect, that the children of the present, are to be the men and women of the next generation. We ought to esteem it a duty and a privilege to instil into their minds, principles which will ena

* Rev. O. A. Skinner.

ble them, while young, to meet their adversaries in doctrine, and which will so well qualify them for all the actions and changes of life. How many of us who have now arrived at maturity, have known the torments of error! And when we consider how much enjoyment of which we were deprived, is now within the reach of the rising generation, we ought to leave nothing undone, which will be the means of giving to our children that treasure which we so much prize." *

It was my intention to have said something in relation to the management of Sabbath Schools; but this would be entering too wide a field for me at the present time. I have been making suggestions, giving hints to be taken and followed out by others. May it be, that I have spoken to those who will understand.

Christian institutions, then, will claim the steady attention of the true believer in Jesus Christ. For be it remembered, that he is always at work for the truth; and that these institutions are his aids in this work. When he looks into the Scriptures, exhortations like these are before him. "Ye are the light of the world, a city that is set on a hill cannot be hid; neither do men light a candle and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven. - It is good to be zealously affected always in a good thing. Earnestly contend for the faith which was once delivered unto the saints." These exhortations speak to his heart; and he obeys them. His zeal is according to knowledge;

* 2 Ann. Rep. U. S. S. Asso.

proving to the world, that he has not only a scriptural, heavenly theory, but a corresponding practice and devotion.

And who should be ever at work, if the Christian is not? Look abroad into the business community! See that merchant, that mechanic, that professional man, that politician! How actively, - how intensely engaged! And say, if the cause of gospel truth is not calculated to inspire us with zeal. What a deplorable sight is a frozenhearted, indifferent professor of the doctrine of Christ! Reader, be not such a professor; but seek to honor the institutions of Christianity by your unremitting zeal in every good word and work.

CHAPTER IX.

FRUITS OF THE SPIRIT.

CHRISTIAN faith is productive. Its fruits are thus designated by the apostle, in contrast with the works of the flesh. "Now the works of the flesh are manifest; which are these; adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have told you in time past, that they which do such things shall not inherit the kingdom of God. But the fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance: against such there is no law." Gal. v. 19-23. In the present chapter it will be the object of the writer to consider briefly the fruits of the Spirit in the order in which they are here mentioned by the apostle.

I. The first fruit named is LovE. It is that same holy principle mentioned and so clearly defined by the same apostle in his first Epistle to the Corinthians. "Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. And though I have the gift of prophecy, and understand all mysteries and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing." The word here rendered "charity," is from the Greek dyan. It is proper

ly rendered love in some of the old English versions of the New Testament, and we see no just reason why it should not so stand in our present version. It is declared by the apostle to be greater than the virtue of charity; according to the next verse of the chapter already quoted, where he says: "Though I give all my goods to feed the poor, (that is, though I have the utmost charity,) and have not love, it profiteth me nothing." 1 Cor. xiii. 1–3. He then proceeds to define this principle; which definition let us briefly notice.

The first trait in the character of love is thus given. "Love suffereth long and is kind." Here we begin at once to perceive its excellence. The spirit of Christian love is capable of enduring trials and persecutions, crosses, vexations, and adversities. It shrinks not in the hour of darkness; and though traduced and reviled, it manifests that spirit speaking in the language of the Redeemer; "Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you and persecute you." And he gives the reason. "That ye may be the children (that is, characteristically) of your Father which is in heaven." Love is an emanation from him, a spark of the divine nature. It is kind to "the unthankful and the evil.”

"Love envieth not." Of all the evils in the human heart, envy ranks among the greatest. It is an uneasy spirit, continually "seeking rest and finding none; for it never goes where rest is to be found. The envious heart delights in debasing the good qualities of others, and in seeking to bring them to a level with itself. It can hear no one praised without feeling wounded; and continually wonders why the world does not acknowledge