virtue" we are called; and bound, by the vows of our sacred office; and by all the instructions of the Scriptures, to us, on our appropriate character, and our duties of holiness. While we admire the characters of such men, and wish ourselves like them; we should also ask ourselves, are we willing to use the means for obtaining such holiness which they used? Are we willing to live up to the Scripture precepts for the ministry as did they? Are we willing to watch and pray, and fast, and study, and keep our hearts, and fight with our sins; willing to " deny ourselves, take up the cross, and follow Christ," as did they? If we would have their consolations, are we willing to be partakers in their afflic tions? If we would die their death, are we willing to live their life? If we would wear their "crown of rejoicing," in "the day of the Lord Jesus," are we willing to follow on in their way of conflict," faithful even unto death?" Brethren, we should test all our feelings respecting such men, and our professed desire for holiness like theirs, by many such questions as these; or we may live admiring them, yet little like them, wherein they were like Christ. Yea more, we may, like the wrapt prophet of unholy heart, though seeing the beauty of Israel's tents, and the visions of God," admire their excellencies, and covet their reward, but never follow their steps nor taste their bliss; on the contrary, we may be, at last, among the most miserable men in all the regions of despair.

For the quickening of our feet in the ways of holiness, and the increase of our graces, and of our better fitness thus for our work; we need, brethren, to live more, "looking to Jesus," and following his steps, studying his glorious character, and the whole spirit of his ministry, as conducted in the holiness of the "Son of God." He is designed to be our example. We should study, also, the ministry of his apostles, as conducted in the following of his steps. We must aim to live up to such portions of Scripture instruction for ministers, as our Saviour's sermon on the mount; and as Paul's epistles to Timothy and Titus; and to live by many other precepts for the ministry scattered throughout the Bible. How much, and with what solemn emphasis, the Scriptures do teach the necessity of holiness in the work of the ministry. Said our Lord and Master to his disciples, as to be teachers of his gospel, "ye are the light of the world," Let your light so shine before men that they may

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see your good works, and glorify your Father who is in Heaven," To every man who enters the sacred office, speaks the voice of the master we serve, calling to eminent holiness. Paul follows him, saying, "Be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity." The "perfectness" of "the man of God," of which he elsewhere speaks; his being "thoroughly furnished unto all good works," comprises, as the great and commanding qualification, devoted personal holiness. That excellent and delightful description of Levi, is also applicable to this subject: "The law of truth was in his mouth, and iniquity was not found in his lips; he walked before me in peace and equity, and did turn many away from iniquity." Here is, indeed, both holiness of character, and its fruit, great usefulness. How many other traits of eminent holiness are enumerated in the New Testament. "A bishop must be blameless," "must have a good report of them that are without;" must be "a lover of good men, sober, just, holy, temperate, holding fast the faithful word." Mark again, the affectionate and solemn urgency of Paul to Timothy on this subject; "Continue in the things that thou hast learned and been assured of;" "take heed unto thyself;" " In all things showing thyself a pattern of good works." "Thou, oh man of God! follow after righteousness, godliness, faith, love, patience, meekness. Fight the good fight of faith. I give thee charge, in the sight of God, who quickeneth oll things; and before Jesus Christ, who, before Pontius Pilate, witnessed a good confession, that thou keep this commandment without spot, unrebukable, unto the appearing of our Lord Jesus Christ." Who can read such descriptions of the appropriate character of ministers; and such solemn charges for holiness before God and man, and not feel that our spirit should above all things be the spirit of holiness? And what minister, with a tender conscience, can be satisfied with himself, who is not aiming at high attainments in personal religion?

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With our eyes fixed upon" Christ Jesus our Lord," and contemplating his ineffable holiness and glory, as the Head of the Church, and the Lord of ministers; let us think, who can be a suitable servant to such a Lord and Master, without possessing much of his spirit, as the spirit of holiness? Let us look, through him, upon the glory of God, the beauty of the divine holiness; and hearken to the praises of angels

and archangels, of cherubim and seraphim, who worship before him, and are "swift to do his commands," and think in ourselves, how can poor feeble man be a minister to such a God, and bear a part with such holy intelligences in his service, without much of the spirit of holiness? Let us look on the high and holy truths we are called to teach to others, and the pure, broad, and searching law we have to declare to our dying fellow men; and how well may we exclaim, "who can handle such high and holy mysteries," and teach men such sacred doctrines and commands, without eminent holiness! And considering of God the Holy Spirit, I speak with reverence, in connexion with whom, as the Great Renewer and Sanctifier of the souls of men, we, as ministers, are called to labour for the good of souls, with Him who may be grieved away from sinners, by the sin that is in the teacher of his holy truths, who must not feel,-deeply and solemnly feel-that he who is thus to be a "labourer with God" with God the Holy Spirit-must him-elf be eminently holy. Oh! how often, as he stands at "the altar of God," may the minister feel as did Moses, when he stood on "holy ground," to receive his commissions; or like Isaiah, when, with all the holiness which dwelt in him, as a prophet of the Lord, he exclaimed, "woe is me, for I am undone, because I am a man of unclean lips, and I dwell among a people of unclean lips; for mine eyes have seen the King, the Lord of Hosts !"

To conclude these remarks; brethren, our ministry should have, in holiness, as much as possible on earth, of the spirit of heaven. There all is love, humility, fidelity, seriousness, devoutness, devotedness to God. There none is weary of the service of God. There holiness is the spring of action; and every action is done with an eye to the glory of God. The perfection of heaven is not to be expected in our character and service, in this world of sin. But of all which is holy in heaven there can be attained some degrees here on earth. To study the spirit of heaven; to cultivate it in our hearts; to rise by its aid, above this vain, distracted, and sinful world; to have "our conversation in heaven," and to endeavour to bring down into the Church and the world as much as possible of the spirit of heaven; and to live and act, as much as in us lies, as did the good men— now glorified saints--who dwell, and worship, and rejoice there; let these be our aim, and this our "manner of li e,”

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and of labour here. Then God will be glorified. the Church will be edified. Then shall we teach transgressors God's ways, and sinners shall be converted to Him." Thus shall we be preparing for that, to which ministers, like all other men, must come, our account; and through infinite grace to render it "with joy and not with grief." Living and serving in such a spirit, shall we be, ourselves advancing in our own readiness, aiding the preparation of others, to rise and dwell amidst the holiness of heaven, and to be filled with "joy unspeakable," before the eternal throne.

ART. IX. REVIEW OF UPHAM'S MENTAL PHILOSOPHY.

Elements of Mental Philosophy, embracing the Five Departments of the Intellect and the Sensibilities. By Thomas C. Upham, Professor of Mental and Moral Philosophy, in Bowdoin College. 2 vols. 8vo. Portland, 1837.

By HENRY B. SMITH, Tutor in Bowdoin College.

To discover principles, to adjust them, and to apply them, are the great objects of philosophy. Only when all this is achieved will it become the guide of life. By induction we disentangle and evolve principles, and this ought to be the first object of philosophy. The process of adjustment is more difficult and complex, and one which the spirit of sectarianism, and prejudices in favour of some exclusive system, have hitherto made well-nigh impossible. Deducr tion is the application to the same or similar phenomena o the principles, which reason has sanctioned and a scientific method harmonized. The greatest error of philosophy has been, that principles have been assumed before they have been inducted :-that deduction has preceded induction that principles, obtained from a partial analysis of facts, have been dictatorially and presumptuously applied.

"He who studies particular sciences, without attending

* In this use of the word we are sanctioned by Whewell, in his Bridgewater Treatise, and by Sedgewick, in his Discourse on the “Studies of Cambridge." S. quotes the authority of Newton and Herschel.

to philosophy," said an ancient sage," is like those of Penelope's suitors, who paid court to the waiting maids in the ante-chamber." It is the scientia scientiarum-the science of ultimate truths. Its problem is, (it is the highest problem of the human mind) the scientific classification of all the facts and phenomena of spiritual and material existences; to bring them all into such an encyclopedical arrangement, that the central truths of nature shall be seen in their true relations and proportions, and around them shall be concentrated" the universal frame." In all the workings of mind and matter, principles and laws (laws are but principles developed) are involved. Philosophy would evolve them, and construct a system by which their movements and relations, their interdependence, interactions, and counteractions may be explained; and all phenomena be made as harmonious in our conceptions, as they are in their own workings. Such a philosophy is the want of the human soul; though oft baffled in its search, man will still seek again. The mind is constantly striving after those laws by which it may bind universal nature fast to the throne of God. When it has found a principle or a law, either by suggestion, or by induction from the phenomena of mind or matter, this is self-authenticated; and the instinctive homage which the soul renders is a sufficient attestation that we have come to the sole and immediate manifestation of the power and wisdom of the Infinite Mind.

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To make a coat that will fit the moon in all its changes," was the proposal of an acute buffoon; to construct a philosophy that will explain all the entangled movements of universal being, is, perhaps, a task equally arduous, and equally capable of fulfillment; yet one which has been more sedulously pursued. "Its twofold function is to reconcile reason with common sense, and to elevate common sense to reason."* It must explain and collect the fragments of truth scattered through systems apparently the most diverse. Conflicting principles are to be harmonized; and when laws apparently counteract, the law of counteraction is to be explained, rather than the fact of counteraction assumed. All who know the difficulty in political philosophy of reconciling law with liberty, and in theology of harmonizing sovereignty and free agency; see in one science

* Coleridge, Biog. Lit., p. 157.