highest elevation in the writings of Cicero; in consequence of which, it has been termed by his translator "a system of unrevealed Christianity 1." But, however it may be estimated as a supreme effort of human wisdom among philosophers in an idolatrous, though a learned nation, it is as far from possessing an influential principle, as the coldness of reason is from the warm and distinguishing piety of Christian motives.

The good moral man may sustain a high character for incorruptible integrity, and so long as the firmness of his nerve remains, and his rational faculties maintain their balance, he will be respected as an useful and an admirable member of society. But if the world's admiration ceases from the frowns of fortune, and he falls from his integrity, what can sustain him then? The baser passions of the mind which raised him up, prove faithless friends. "Pride goeth before destruction, and an haughty spirit before a fall." His morals, having no better foundation, desert him; and he who built barns and founded palaces, feels himself as degraded in spirit as in fortune.

Far be it from me to insult fallen greatness from any cause; and still farther, to disparage morals which offer an earnest of happiness to the human breast. My argument only leads me to ennoble and improve them, by giving them that zest which springs fluently

1 Guthrie's Preface to Cicero's Offices.

2 Prov. xvi. 18.

and delightfully from the clear and limpid fountain of divine truth.

2

•

In fact, all religion is connected with morality. There is not one unproductive principle in the whole compass of revelation; for, what are moral virtues, translated into the language of the Gospel, but Christian graces?"The fruit of the Spirit is love, joy, peace, &c." "The wisdom that is from above, is first pure, then peaceable, gentle and easy to be intreated, full of mercy and good fruits "." "The fruit of the Spirit is in all goodness, and righteousness, and truth." The word goodness comprises more eminent and excellent qualities both of nature and of grace than can possibly be expressed. "It is not any thing that is disputed and controverted among men, which some call good, and others evil; but that which mankind is agreed on, and which is universally approved by a light of nature, by heathens as well as Christians; it is that which is substantially good, and is unquestionably so*.”

But to make that an infallible rule of man's conduct, it must have the sanction of God's word, and the indispensable appendages of purity and holiness, which neither the light of nature, nor the reason of heathen philosophy, can bestow. In short, it must be of an immutable nature, of perpetual obligation, and the result of a principle that extends into eternity. Here

1 Gal. v. 22.

3 Eph. v. 9.

2 James iii. 17.

4 Tillotson's Serm. p. 202.

we have an influence which includes the whole man, which restrains the sad propensities of a corrupt nature, which spiritualizes every worldly feeling, and prepares the renewed man for the enjoyment of an angelic existence.

Moral duty and Christian principle, then, do not, cannot, stand at variance with each other. On the contrary, the result of sound religion is good morals, and the test of our belief will be found in our conduct; for our Lord himself has made this declaration, "If any man will do God's will, he shall know of the doctrine whether it be of God 1."

The presumption of man often occasions great confusion in this question. In the extreme of one side, pride produces the vain inference of human merit; in the extreme of the other, faith without works, that is, a foundation without a superstructure, gives a false bias to a profession of religion, in all respects commensurate to the wants of men. The question is of that consequence that it cannot be compromised. Human merit cannot claim admission; for where all are unprofitable, none can be perfect. Even the moral man, on his own definition of morality, will be found defective in the presence of his Maker. And with respect to restoration, where is the inherent will of man that can effect it? But the man of religion stands upon a different ground. He professes a faith,

1 John. vii. 17.

and indeed, an irresponsible faith with respect to men, but to God it admits of no discussion. The terms of salvation are deducible from a record, infallible and true. The failure, when any exists, is in the interpretation only. But here also we have a standard. No part of Scripture can be interpreted contrary to itself. How then can works be separated from faith, for by works is faith made perfect? It is the Antinomian alone, "who carries the justification by faith without works to such an extreme as to separate practical holiness from true believing, and injures, if not wholly destroys, every obligation to moral obedi

ence1."

Are we then saved by works in any sense of the word? Certainly not. "If Abraham (for instance,) were justified by works, he hath whereof to glory, but not before God, for what saith the Scripture? Abraham believed God, and it was counted unto him for righteousness?" St. Paul's conclusion is decisive; "therefore being justified by faith, we have peace with God through our Lord Jesus Christ 3." These texts bear full evidence of the manner of our justification; they eminently show, that though we are not saved by works, we cannot be saved without them. The language of our Lord shows the process of believing. "I am the vine, ye are the branches; he

3

'Jones's Religious Opinions, p. 6.

2 Rom. iv. 3, 4.

3 Rom. v. 1.

that abideth in me, and I in him, the same beareth much fruit; for without me, ye can do nothing "

After deeply discussing this doctrine, the Apostle Paul concludes his invaluable epistle with the most lively exhortations to holiness; and there is nothing in any part of Scripture to lead to any other conclusion. The free gift of God through Jesus Christ, indeed, admits of no hesitation in belief. In a state of mere morals, we are in a state of inability. Help ourselves, we cannot. The law is ineffective; but, "what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin condemned sin in the flesh; that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit 2."

XI.-The corruption of human nature.

WERE there one quarter of the globe where sin was never felt; were there one portion of society free from sin, when all the rest were sinners; were there one man out of any given number, to whom perfection might be attributed, whilst his neighbours were indulging in variegated iniquity; then the tremendous truth, that our general nature were corrupt, would be

1 John xv. 3.

2 Rom. viii. 3, 4.