unite faith and works; Cursed is every one who continueth not in all things that are written in the law, to do them. (Gal. iii. 10.) It is supposed to be unanswerable, and to take away all the value of any such attempt, nay, to render the practice wholly impossible. Nothing, indeed, can be more true, than that, in our present imperfect degenerated state by fallen nature, being incapable of strictly fulfilling the perfect law of God, we are exposed to the curse attending the violation of it; but we look to HIM, to enable us to do what is required, who fulfilled the whole law, and was made a curse for us, that, by his merits and atonement, he might bring us to God. Nevertheless, this act of divine mercy does not in any degree exonerate us from performing the works of the moral law-which, without duly guarding the sense of the foregoing text, we might be led to think unessential to salvation. But does not St. James's assertion, that he who offendeth in one point is guilty of the whole law, confirm the necessity of keeping it? Nay, what does our blessed Lord himself advance, as a test of our attachment to him? If ye love me, keep my commandments. Again, Let your light so shine before men, that they may see your good works, and glorify your Father who is in heaven. And to mention only one more of the many texts of Scripture that might be adduced to this point, Be ye perfect, as my Fa

ther in heaven is perfect, is in itself alone sufficient to establish the necessity of a virtuous and holy life, or a zealous continuance in good works. The words do not imply that we can be equal with infinite perfections: but since this is the attribute of the divine nature, we must use the means, and strive to become partakers of it. The formidable sense, therefore, of the text in question, should be considered neither more nor less than as an humble assent, that the law was holy, just, and good, and exacted obedience under a severe penalty in case of omission;and as the rigour of it was too powerful for human weakness, without the additional aid of that faith and grace which Christ obtained for all who believe in him, he came into the world to show us, how the law was made instrumental in bringing us to him. Before this, to soften its severity, God appointed sacrifices to his people, who lived under it, that they might escape the punishment through faith in that first covenant. And by these sacrifices he further intended to prefigure the nature and necessity of the grand sacrifice of Christ's death, and of remission of sin through his blood, as likewise to point out that righteousness which might be obtained by all who would apply for it, through the means of a BETTER Covenant; and no more can any Christian be absolved from keeping the moral law, because Christ died for sin, than a

Jew, in the days of Moses, would have been excused for a wilful breach of God's commandment, because an innocent victim was appointed to be slain by the priests, as an atonement for the general depravity of the people. Faith then, instead of weakening our regard for the 'moral law, is that principle which alone can enable us to fulfil it. His ye are, whom ye obey; whether it be to sin unto death, or righteChrist strictly ousness unto life everlasting. died for the ungodly, in one sense, because, independent of his grace, there is none that doth good; yet, not that they should continue and increase in ungodliness, but to procure a power for them to repent and be converted. By grace we are saved, through faith, and that not of ourselves, it is the gift of God; by which all boasting is cut off, and the whole glory ascribed, where alone it is due, to the Father of all mercies, and God of all comfort.

Any one who has the least sense of a saving faith, must be convinced of his natural depravity—his inability to do any thing acceptable to an all-perfect Being, through his own mere power-and of the necessity of a redeeming influence to correct his nature, and assist his endeavours. He will hardly build merit where he finds nothing but imperfection: and as, by the workings of the human heart, he must perceive himself in continual danger (without some su

perior power to guide and save him) of wander ing farther and farther from the paths of holiness, he will be led by the smallest portion of true Christian faith, gratefully, humbly, and devoutly to adore the blessed Author of his salvation, and exclaim, in the language of St. John, Worthy is the Lamb that was slain, to receive praise, and riches, and wisdom, and strength, and honour, and glory, and blessing, for ever and ever, Amen. He will thirst for his Saviour's love and grace, for that living water that springeth up unto life, even as the hart panteth for the water-brooks. He knows there is no other name given under heaven, whereby he can be saved, but the ever adorable name of Jesus Christ, and therefore he supplicates him conti nually, to mediate for him, and furnish him with further strength to do the work allotted him : he owns the filth and mire that foul his very best actions, when left to himself: he is awake to the vigilant malice of his bitter enemy, to the deadly poison of pride, which is so deeply rooted, that nothing but the humility of Christ could have destroyed its ruinous effect upon the soul; and, striving after this precious, this only antidote against it, he loads himself continually with reproach, condemns himself as the chief of sinners, and when the tender and gracious love of Christ visits his imprisoned spirit with an occasional dawn of future glory, he falls into

an

ecstacy of humble amazement, strikes on his breast, with abhorrence of his foul unworthiness, and in pious veneration cries, My LORD AND MY GOD! Is it possible such joys can be in store for one so long provoking thy just anger-so undeserving any favour-so perversely transgressing thy most holy laws? He is lost in the transport of love and gratitude: no words can express his feelings-no fancy paint his hopes. This, my brethren, is the state of one possessing the vital principle of true Christian faith: he obeys the Apostle's exhortation of going on to perfection, which can mean nothing, but an humble and constant obedience to the law of God: he feels, he owns his deficiency to accomplish the task on earth; but he consoles himself that God's grace is sufficient to uphold him in the conflict, and that He who has promised, is faithful, and will reward his sincerity: he loves God, because God first loved him; and, as a true penitent, he loveth much, because much hath been forgiven him. I need scarcely ask you if this is the description of a self-righteous man, or of one taking merit in his own strength. Work we must, according to our respective callings and professions, or we shall find as little life in the next world, without a spiritual labour here, as we should in this, without natural industry. The fate of the slothful and unprofitable servant is too well known to be repeated.