5. A willingness to perform, accompanied by the actual performance, of the duties required by the Gospel, is an indispensable evidence of Christianity.

There are multitudes of persons in the Christian world, who appear to place religion greatly, if not wholly, in such feelings of the mind as are rarely or never followed by any of those overt acts of obedience which are commonly called Christian duties. Their love, contrary to the injunction given by St. John, appears to exist only in word, and in tongue; not in deed;' and therefore, we have reason to fear, not in truth.' We find persons of this character willing to converse much on religious subjects, to dwell on the nature of religious affections, to canvass abundantly the doctrines of the Gospel, to explain minutely the nature of its precepts, to expose such tenets of others as they esteem erroneous, to defend strenuously such as they think true, and often to mix with all these things not a little censure of those who differ from them in opinion and character. I will not say that these persons are destitute of religion; but I will say, that, so far, they furnish little reason why others should believe them religious.

Real religion is ever active, and always inclined to do as well as to say. The end for which man was made and for which he was redeemed was, that he might do good, and actively glorify his Creator. To this end all the instructions and precepts of the Gospel were given, all the blessings of Providence, and all the influences of the Spirit of God. All these therefore are frustrated, and are without efficacy, where men do not thus act. The business of a Christian is not to say to others, Be ye warmed, and be ye filled; depart in peace;' but to feed and clothe them. This, I acknowledge may be done by such as are not Christians; but he who does it not, cannot, so far as I see, be a Christian. Active obedience is the only visible fruit by which our religious character is discovered to others; and the fruit by which, in a manner peculiarly happy, it is known to ourselves.

To render this evidence of our sanctification satisfactory, it should, in the first place, be uniform.

By this, I intend, that our active obedience should proceeá in a manner generally regular through life. I intend, that it should not exist by fits and starts; be cold to-day and warm to-morrow; now zealous, now indifferent; at one time ani

mated by a strong sense of heavenly things; at another, absorbed in those of earth; at one time charitable, perhaps even to excess, at another, withholding more than is meet;' and all this, according to the rise and prevalence of different natural feelings. The spirit of Christianity is one in its nature, and therefore uniform in its operations. These indeed are diversified, as the objects which they respect vary. Thus the same disposition sorrows for sin, which rejoices in the Holy Ghost; and is at peace with itself, while it contends with its spiritual enemies. Still, a single character runs through them all; differing indeed in degree, but not in kind. Under its influence, the life will wear one general aspect. By ourselves therefore, if we examine, and by others, who are attentive to our conduct, it will be seen to be of the same nature, and to produce the same effects, throughout the progress of life. I do not mean that we shall not backslide; or that we shall not have luke-warm, uncomfortable, unprofitable, and unexemplary seasons. These, unhappily, recur but too often. A field of wheat may grow with different vigour; may at times be checked by cold, and stinted by drought; and may, at other times, and under the influence of refreshing showers and kindly seasons, flourish with strength, ver dure, and beauty. Still it will always be a field of wheat, and not of tares and darnel.

Secondly. This obedience, must, for the same end, be universal.

By this I intend, that it must extend alike to all those duties which immediately respect God, our fellow-creatures, and ourselves. Real virtue, or the religion of the Gospel, never exists by halves. There is no such thing as being pious, and not benevolent; or being benevolent, and not pious; or being both, and not self-governed. Religion, in this sense, is a spirit of obedience to God; and regards all his commands alike.

If then we would derive from our obedience that satisfactory evidence of our Christianity which it is capable of furnishing, we should examine ourselves concerning our whole conduct, and inquire how far it wears this universal character. We should inquire diligently whether we regularly and steadily employ ourselves at all proper seasons in the worship of God, in reading the Scriptures, in communion with Christians, in

communion with our own hearts, in watching, striving, and praying, against our lusts within, and our enemies without, in overcoming' the world, the flesh, and the devil,' in resisting especially the sins which most easily beset us;' in raising our thoughts and affections to heavenly objects, and in endeavouring effectually to make in the present life preparation for eternity. Universally, we should inquire whether we live alway in the fear, love, and service of God, with a spirit of dependence, confidence, submission, contentment, and gratitude.

Among the duties to which we are summoned by the Gospel, those which we owe immediately to our fellow creatures and to ourselves are there exhibited as being of very high and indispensable importance. They are everywhere insisted on in the plainest, strongest, and most affecting manner: are commended, urged, enjoined, and promised a reward, from the beginning to the end of the Bible. At the same time, the neglect and the violation of them are condemned in the severest terms, and threatened under the most glowing images, with the severest punishment. Who,' says the Psalmist, shall abide in thy tabernacle; who shall dwell in thy holy hill? He that walketh uprightly, and worketh righteousness, and speaketh the truth in his heart; that backbiteth not with his tongue, nor doeth evil to his neighbour, nor taketh up a reproach against his neighbour; in whose eyes a vile person is contemned; but he honoureth them, that fear the Lord: he, that sweareth to his own hurt, and changeth not: he that putteth not out his money to usury, nor taketh a reward against the innocent. He that doeth these things shall never be moved.'If ye forgive men their trespasses,' said our Saviour to his disciples, your heavenly Father will also forgive you: But, if ye forgive not men their trespasses, neither will your heavenly Father forgive you your trespasses.' The servant who owed ten thousand talents to his Lord, had his debt readily forgiven. But, when he oppressed his fellow-servant, the Lord delivered him over to the tormentors, till he should pay the debt. If any man will not work, neither let him eat.'- If any provide not for his own, and especially for those of his own house, he hath denied the faith, and is worse than an infidel.'- Be not deceived,' says St. Paul, neither fornicators, nor idolaters, nor adulterers, nor thieves, nor covetous, not

drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God.'- Blessed,' says David, is he, that considereth the poor; the Lord will deliver him in time of trouble.'

And, what may serve instead of a volume upon this subject, Christ, seated on the throne of final judgment, will, as he declares, say to them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: For I was an hungered, and ye gave me meat; I was thirsty, and ye gave me drink; I was a stranger, and ye took me in; naked, and ye clothed me; I was sick, and ye visited me; I was in prison, and ye ministered unto me; and inasmuch as ye did it unto one of the least of these, my brethren, ye did it unto me.' To them on the left hand, he will also say, Depart, ye cursed, into everlasting fire, prepared for the devil and his angels. For I was an hungered, and ye gave me no meat; I was thirsty, and ye gave me no drink; I was a stranger, and ye took mę not in ; naked, and ye clothed me not; sick, and in prison, and ye visited me not; and, inasmuch as ye did it not to the least of these, my brethren, ye did it not to me.'

From these passages of Scripture it will be seen, irresistibly, that the duties of these two classes are in the eye of God of incalculable importance, and are indispensable to the Christian character and to the attainment of salvation.

Let it not be supposed for a moment, however, that I intend to prefer these duties to those which immediately respect God. Piety certainly holds the first place in a virtuous character; but no man loves God, who does not love his fellowmen, and control his own passions and appetites. As the body without the spirit is dead; so faith without good works is dead also.' He that taketh not his cross and followeth after me, is not worthy of me.'

There is one point of view in which these duties more effectually evince the Christian character, and prove the reality of our religion, than most of those which are classed under the name of piety. It is this: they ordinarily demand a greater degree of self-denial. A man may ordinarily practise the visible duties of piety, without any serious sacrifice of his worldly inclinations. He may read the Scriptures, and teach them to his children; he may attend the worship of God in his family and in the sanctuary; he may be present in private

religious assemblies; he may converse much and often on religious subjects; he may be very zealous about all these duties; he may commune at the table of Christ; he may preach the Gospel yet, instead of crossing his inclinations or denying himself, he may feel that he is purchasing a Christian character at a cheap rate; that he is securing to himself the best friends; that he is opening an easy way to distinction, to influence, and, in the end, to wealth; and that he is, upon the whole making in this manner a very gainful bargain. Nay, he may in this manner more easily than in any other quiet his own conscience, persuade himself that he is a Christian, feel satisfied that he has a title to eternal life; and thus while he thinks he is performing his duty, be only seeking for the pleasure found in these things; pleasure which, though derived from sacred objects, is merely natural, and differs in nothing important from that which is furnished by pleasant food, fine weather, or a beautiful landscape.

'But when a man is called to resist his passions and appetites; when he is required to be humble, meek, patient, forgiving, just, sincere, merciful, sober, chaste, and temperate; when he is required to communicate his property liberally to the poor, the stranger, and the public; and practically to ' remember the words of the Lord Jesus, how he said, It is more blessed to give, than to receive;' he is required of course to sacrifice the lust of the flesh, the lust of the eye, and the pride of life.' He is required to give up his pride, vanity, ambition, anger, avarice, and sensuality: these darling inclinations, which constitute what is called in the Scriptures 'the love of the world,' together with all the objects on which they are pampered, he is obliged to yield up to the love of God.

Nothing more strongly evinces the sincerity of any professions, than the fact, that they are followed by serious selfdenial. Accordingly, the Scriptures have placed peculiar stress upon self-denial, as evidential of the genuineness of a Christian profession. If any man, will be my disciple,' said our Saviour, let him deny himself, and take up his cross, and follow me.'- -If any man will save his life, he shall lose it; and, if any man will lose his life for my sake, he shall find it.' -Go, and sell all that thou hast,' said he to the young ruler, and give to the poor, and come, and follow me; and thou