But after all, as the positive commands of the Deity are numerous and indispensable, a simple inactive belief that they were issued for our observance, will never surely remove the necessity of obeying them. What is the exhortation of St. Peter?-that we should "give all diligence, to add to faith, virtue; and to virtue, knowledge; and to knowledge, temperance; and to temperance, patience; and to patience, godliness; and to godliness, brotherly-kindness; and to brotherly-kindness, charity." Faith is the root of the tree, and works are the branches. Where the latter put not forth their leaves, blossoms, and fruits, the former must be dead, "why then cumbereth it the ground?" It is fit only to be rooted up and cast into the fire. "He that believeth on me, the works that I do shall he do also:" these are the words of him who died for sinners, in order to render the deeds done in his body available to the salvation of their souls.

Did the Saviour who descended from the world of spirits to become a ransom for mankind, did he give us an example of mere passive holiness? Was not his life one of the most active beneficence? Was not the whole term of his public ministry spent in "going about doing good"? And is it possible, that any zealous Christian can rest upon the anchor of his faith alone, when his Redeemer launched forth into the troubled tide of human affairs, and showed by his illustrious example the

prodigious benefit of energy in acting as well as of devotion in feeling? How is the faith of man to be appreciated by man, if it afford no visible proof of its existence? And are we not expressly enjoined to "let our light so shine before men, that they may see our good works, and glorify our Father which is in Heaven"? If it be our duty to exhibit our faith to men, how is this to be done but by some external indication of internal holiness? " Yea, a man may say," as St. James argues, "thou hast faith and I have works: show me thy faith without thy works, and I will show thee my faith by my works."

Where, through the whole gospel do we find a single passage, that insists upon faith as a condition of salvation, distinct from works? What does the whole tenour of Christ's divine sermon on the Mount enjoin, but practical holiness and righteousness of life? How often does the Saviour use the beautiful image of a tree, either fruitful or corrupt, to symbolize the active righteousness of man? As the value of the tree is only to be ascertained by its fruits, so only is man's faith to be seen in his deeds. "Herein is my Father glorified," said his beloved Son, "that ye bear much fruit." The bearing of fruit, therefore, is absolutely necessary to render us acceptable to God.

Nothing can be more express than the numerous passages which, by implication, altogether condemn that faith as dead, which does not "bring

forth fruits unto holiness." St. Paul, too, the very Apostle who has by many been quoted, as inculcating the doctrine of exclusive faith, writes thus unequivocally to the Ephesians: "for ye are his workmanship, created in Christ Jesus unto good works, which God hath before ordained, that ye should walk in them." And again to Titus, "For the grace of God that bringeth salvation hath appeared unto all men, teaching us, that, denying ungodliness and worldly lusts, we should live righteously, soberly, and godly, in this present world; looking for that blessed hope, and the glorious appearing of the great God, and our Saviour Jesus Christ, who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works." Here, then, we again see the same St. Paul, who has been by some considered as propounding the doctrine of an unconditional faith, absolutely declaring for the necessity of godliness in practice as well as in belief. "God hath before ordained, that we should walk in them:" that is, he hath before ordained, that they should constitute the condition of our eternal justification, when they proceed from a "true and lively faith." It is true, we may neglect to perform them, for we have an absolute freedom of choice; but certain it is, that, if we do not perform the will of God, we can be "none of his." It is manifest, and fully confirmed, too, by the writings of St. Paul, that good deeds are

absolutely requisite to render faith saving: they become, therefore, conditions of our exaltation into glory at the general resurrection.

Can it then enter into the heart of man to conceive, that withdrawing his benevolence from the sufferings of his kind, and wrapping himself up in the gloomy and superstitious sanctity of a visionary faith, will qualify him for everlasting fruition, when all are finally to be judged according to their actions? "He that saith he abideth in Christ, ought himself to walk, even as he walked." And did the blessed Redeemer of a condemned world look with cold indifference upon the sorrows of those for whom he undertook so much? Did he not everywhere diffuse the blessings of his mercy? Was the leprous Samaritan, the trembling adulteress, or were even those possessed with devils, discarded from his presence as objects unworthy of his regard? Had our adorable Redeemer lived in retired holiness-had he passed his entire life apart from those miserable creatures who were so benefited both in soul and body by his presence, without preaching to mankind the gospel of peace, where were now our hopes? He is our great example. We cannot imitate a purer model: since he "suffered for us, leaving us an example, that we should follow his steps." If we were to imitate him, our lives would be one of active benevolence towards our fellow creatures, and employed in seeking to secure acceptance with God.

He who spends not his life in doing well, will never attain Heaven by simply thinking well. The unprofitable servant in the parable, who does not appear to have been deficient in belief, since he acknowledged the authority of his master, was, nevertheless, cast into outer darkness. Why? Because he did not employ to advantage the talent with which he had been furnished. He was able to improve it, but since he had neglected all endeavours to do this, the talent had been bestowed upon him in vain. His faith, then, was insufficient to procure the approbation of his lord, only because it was inactive, and brought not forth its proper fruit.

All the divine gifts are imparted to us for good; if we neglect to turn them to account, we make void the intention for which they were bestowed, and thus sin against the Almighty Giver. Christ by his atoning sacrifice, has put us in a condition to "work out our salvation"; we are now, therefore, in a situation "so to run, that we may obtain the prize of our high calling." The more we exercise ourselves in doing good, the more will our inclination to do evil decrease, and the stronger will be our disposition to perform good actions so that the ten talents, the five, or the one, may be doubled according to our several abilities, if we only use our best endeavours to employ them to advantage. Faith will quicken our industry, and the wholesome fruits of our industry will nourish our faith. Our greatest