PREFACE TO THE SECOND VOLUME.

THE only remark of a prefatory kind that I have to make respecting the contents of this second volume is, that they were not designed to form a separate volume. But the first volume grew so much in my hands while the printers were at work, that it became necessary to divide the work, not only into two parts, but into two volumes.

The Sermons and Discourses in this volume, although taken very much at random from the manuscripts in my desk, arrange themselves in a not unnatural series.

The first is designed to indicate a threefold aspect of the Christian or Spiritual life in knowledge, love, and practical duty. The second indicates the relation of Christ and his people to the Law and the Prophets. And the third treats of the law of Christian Discipleship or Self-denial, the daily Cross, and the following of Christ. In the fourth sermon several causes of spiritual declension are enumerated, and the sixth exhibits the efficacy of faith in the transforming of the soul into the image or likeness of Christ. The fifth is a fragment inserted to suit the printer's arrangements.

The sermon on "The Beauty, Shadow, and Fruit of Christ," is designed to present Christ in certain aspects of his manifold glory, so that looking to Him we may rest in Him and in His love. The text is from the Beulah-land of Holy Scripture-the Song of Songs.

"The Untrodden and Unknown Way" is a sermon for the New Year; but it is equally fitted for each new day.

The discourse entitled "Strong Rods, Broken and Withered," contains a reference to the late Principal Cunningham, of Edinburgh New College, but it was expressly prepared and delivered in connection with the much and justly lamented death of his Royal Highness the Prince Albert, the beloved consort of Her Majesty Queen Victoria. It is printed as it was originally written.

The sermon entitled "The City of God," or "Jehovah-Shammah," is an exposition of the last ten chapters of the Book of Ezekiel. This book has had a peculiar charm for me; and while I was assistant to the late Rev. Dr. Henry Grey of Edinburgh, I lectured through a considerable portion of it,-my object being as much to keep my own mind in direct contact with the sublime mysteries of this book as to guide the people to right views respecting the contents of Prophetic Scripture.

The discourse, "The Rival City," or "Ichabod," is a rapid delineation of the Roman apostacy, as it is pourtrayed in the writings of the Old and New Testaments. "The mystery of iniquity" is set over against "the great mystery of godliness.'

The sermon on "The Duty of the Church" in relation to the present state of the world, was delivered some years ago in connection with a course of lectures in the City of Glasgow.

As for the last sermon in this volume, entitled "YET THERE IS ROOM," my thoughts concerning it may be learned from the brief Prefatory Note inserted at the commencement of the sermon. May it prove as profitable to the reader as it has proved to the preacher and writer! And may the Holy and Eternal Spirit of God render the truths in this sermon, and in all the others, efficacious to the conversion of many sinners, and to the edification of many of the saints, the called and faithful in Christ Jesus.

Grace be with all who love our Lord Jesus Christ in sincerity and truth.

GEORGE MACAULAY.

DUNGLASS CASTle, Old KilpatRICK,

27th January, 1872.

THE SPIRITUAL LIFE,

IN KNOWLEDGE, LOVE, AND PRACTICE.

"This is life eternal that they might know thee, the only true God, and Jesus Christ whom thou hast sent."-JOHN xvii. 3.

"He that dwelleth in love dwelleth in God, and God in him."-1 JOHN iv. 16.

"Pure religion and undefiled before God and the Father, is this,—To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world."-JAMES i. 27.

THESE texts exhibit a threefold aspect of evangelical religion. In the words taken from the prayer of the Lord Jesus, we are taught that spiritual religion consists in the knowledge of God and of Jesus Christ. In the words of the apostle John, we are taught that spiritual religion consists in love. And in the words of the apostle James, we are taught that the same pure religion, pure and spiritual, is this,-"To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world."

PARTIALITY IN JUDGMENT.

One of the infirmities of the human mind shows itself in a tendency to confine its attention and almost exclusive regard to one aspect of a great subject, and by meditating on the subject under that one aspect, it is apt to form and to entertain very imperfect and partial views of the subject in those aspects of it which have not been minutely surveyed. And not only so.

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This exclusive contemplation of one side of an object results frequently in so magnifying and exaggerating the importance of what is seen and thought upon, that the man becomes blind to the, it may be, equal or greater importance of that aspect of a subject which has not attracted his attention and has not enlisted his sympathies or regard. The human mind can give only a limited attention to any object, and it is apt to restrict that same limited regard to one side or aspect of an object which ought to be contemplated from a great variety of points of observation. Hence, in all departments of science, we find exaggerations and caricatures. Hence the rareness of anything like a fair and full statement of the bearings and relations of any great and far-reaching truth or principle. Hence, also, the artificial and unnatural antagonism into which truths and facts, in themselves homogeneous and concordant, are dragged by those who, instead of directing their attention to their points of relatedness and contiguity, restrict their observation to those points in which they exhibit a seeming if not real difference. In this way, truth has often suffered at the hands of ardent, well-meaning, but injudicious friends; and on the other hand, truth has been wounded by those who, limiting their observation and regard to points of similarity and resemblance between different objects, without respect to points of real difference, have represented objects essentially unlike and discordant as if they were one and homogeneous. These statements might be illustrated by instances gathered from all branches of human learning, observation, and research. But as related to the subjects before us, a very impressive illustration might be taken from the antagonism, on the one hand, attempted to be proved between the findings of physical science and the cosmology of Scripture; and on the other hand, from the reconciliations attempted between certain interpretations of the hieroglyphics of nature and interpretations of the statements of inspired Scripture. Sometimes we observe a forced antagonism, sometimes a forced harmony, between science and revelation. In both cases we observe illustrations of the infirmity of the human mind and by the efforts of both the enemies and the wellmeaning friends of revelation, the interests of truth—of truth

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