Christian that the universe has no bribe his character. If, then, it supplies his dis worth his acceptance, if it must be obtained tinguishing appellation, shoald it not be his at the price of his conscience, at the risk of governing spirit of action? his soul.

Paul is a wonderful instance of the power Saint Paul demonstrates in his own in- of this principle. That he should be so enstance, that faith is not only a regulating and tirely carried out of his natural character; conquering, but a transforming grace. It that he who, by his persecuting spirit, courtaltered the whole constitution of his mind. ed the favour of the intolerant Sanhedrim, It did not dry up the tide of his strong affec- should be brought to act in direct opposition tions, but diverted them into a channel en- to their prejudices, supported by no human tirely different. To say all in a word, he was protection, sustained alone by the grace of a living exemplification of the great Scrip- Him whom he had stoutly opposed; that his ture doctrine which he taught-faith made confidence in God should rise in proportion him, emphatically, a new man. Thus his to his persecutions from man: that the whole life as well as his writings prove that faith is bent of his soul should be set directly con an operating principle, a strenuous, influen- trary to his natural propensities, the whole tial, vigilant grace. If it teach that self- force of his mind and actions be turned in abasement which makes us lowly in our own full opposition to his temper, education,_soeyes, it communicates that watchfulness ciety, and habits; that not only his affecwhich preserves us from the contamination tions should be diverted into a new channel, of sin, a dread of every communication but that his judgment and understanding which may pollute. Its disciple is active as well as humble. Love is the instrument by which it works. But that love of God with which it fills the heart, is not maintained there in indolent repose, but quickened for the service of man. Genuine faith does not infuse a piety which is unprofitable to others, but draws it out in incessant desires and aims to promote the general good.

should sail in the newly directed current; that his bigotry should be transformed into candour, his fierceness into gentleness, his untameable pride into charity, his intolerance into meekness, can all this be accounted for on any principle inherent in human nature, on any principle uninspired by the Spirit of God?"

After this instance,—and, blessed be God, The Apostle knew that the faith of many the instance, though superior, is not solitary; is rather drowsy than insincere, rather sloth-the change, though miraculous in this case, ful than hypocritical; that they dread the is not less certain in others,-shall the docconsequences it involves more than the pro- trine so exemplified continue to be the butt fession it requires. He is therefore always of ridicule? While the scoffing infidel virexplicit, always mindful to append the ef- tually puts the renovation of the human fect to the cause. Hence we hear so much heart nearly on a footing with the metamorfrom him and the other apostles of the fruits phoses of Ovid, or the transmigrations of of faith, of adding to faith virtue: and it is Pythagoras; let not the timid Christian be worthy of remark, that in the roll of Saints, discouraged: let not his faith be shaken, -those spirits of renown in the ancient though he may find that the principle to church, to which allusion has been made, which he has been taught to trust his eternal -the faith of every one is illustrated, not happiness, is considered as false by him who only by some splendid act, but by a life of has not examined into its truth; that the obedience. change, of which the sound believer exhiWe may talk as holily as Paul himself, and bits so convincing an evidence, is derided as by a delusion not uncommon, by the very absurd by the philosophical sceptic, treatholiness of our talk, may deceive our own ed as chimerical by the superficial reasoner, souls; but we may rest assured that where or silently suspected as incredible by the decharity is not the dominant grace, faith is cent moralist.

not the inspiring principle. Thus, by examining our lives, not our discourse, we shall · prove whether we are in faith.'

CHAP. V.

Though a genuine faith is peremptory in its decision and resolute in its obedience, yet The morality of Saint Paul. it deeply feels the source from whence it is CHRISTIANITY was a second creation. It derived. In that memorable instance of completed the first order of things, and inAbraham's faith, in the very act, instead of troduced a new one of its own, not subver valuing himself on the strength of his con- sive but perfective of the original. It proviction, he gave glory to God; and it is ob-duced an entire revolution in the condition of vious that the reason why faith is selected as man, and accomplished a change in the the prime condition of our justification, is, state of the world, which all its confederated because it is a grace which, beyond all power, wit, and philosophy, not only could others, gives to God the entire glory; that not effect, but could not even conceive. It it is the only attribute which subducts no- threw such a preponderating weight into the thing for, derives nothing from self. Why scale of morals, by the superinduction of the are christian and believer convertible terms, new principle of faith in a Redeemer, as if this living principle be no ground-work of rendered the hitherto insupportable trials of

the afflicted, comparatively light. It gave moral conduct in any of them so minutely strength to weakness, spirit to action, motive unfolded, or so widely ramified, as in the to virtue, certainty to doubt, patience to suf-works of Saint Paul. We may indeed, venfering, light to darkness, life to death.

ture to assert, that David and our apostle are It is a rule of Aristotle, that principles and almost the only Scripture characters, of conclusions must always be within the sphere whom we have such full-length pictures. of the same science; that error will be in- And for this reason; what was left imperevitable, while men examine the conclu- fect in their delineation by their respective sions of one science by the principles of an- historians, is completely filled up by their other. He observes, that it is therefore ab- own compositions. The narratives may be surd for a mathematician, whose conclusions said to exhibit their shape and features; ought to be grounded on demonstration, to their own writings have added the grace of ground them on the probabilities of the rhe-countenance, the force of expression, and torician. the warmth of colouring.

May not this rule be transferred from the sciences of the schools to the science of morals? Will not the worldly moralist err, by drawing his conclusions as to the morality of a serious Christian from the principles of the worldly school; not being at all able to judge of the principles, of which the religious man's morals are the result.

But in our application of this rule, the converse of the proposition will not hold good; for the real Christian, being aware of the principles of worldly morality, expects that his conclusions should grow out of his principles, and in this opinion he seldom

errs.

It furnishes a complete answer to those who oppose the doctrines of grace, on the supposed ground of their encouraging sin; that, as there never was a man who expanded and illustrated those doctrines so fully, so there never was one whose character and compositions exhibit a more consistent and high-toned morality.

Like his sacred precursors, Paul always equally maintains the freeness of grace, and the necessity of holiness. The character of faith is not lowered by insisting that holy practice, which is nothing more than the exercises and consequences of faith, is the signs of its reality. Action, and motion, and speech are not life, but they are the most unequivocal signs of life. Life evidences it, self in them; and we do not disparage the principle when we infer its effects, and estimate their value.

Christian writings bave made innumerable converts to morality; but mere moral works have never made one convert to religion. They do not exhibit an originating principle. Morality is not the instrument but the effect of conversion. It cannot say, We sometimes hear in conversation Saint Awake thou that sleepest, and arise from James set up as the champion of moral virthe dead, and Christ shall give thee light.' tue against Saint Paul, the bold asserter of But when Christ has given life, them mora- doctrines. For these two eminent apostles, lity, by the activity of the inspiring motive, gives the surest evidence of renovated vitality, and exhibits the most unequivocal symptoms, not only of spiritual life, but of vigorous health.

there has been invented an opposition, which, as it never existed in their minds, so it cannot be traced in their writings. Without detracting from the perfect ethics of Saint Jaines, may we not be allowed to inSaint Paul is sometimes represented not sist, that Paul, his coadjutor, not his rival, is merely as the greatest of the Apostles,-this equally zealous in the inculcation of pracis readily granted, but virtually as being tice; only running it up more uniformly inalmost exclusively great. Is not this just to its principle; descending more deeply inascription of superior excellence, however, to its radical stock, connecting it more invatoo commonly limited to the doctrinal part riably with its motive. It is worth obserof his compositions, and is not the consum-ving, in confirmation of their similarity of mate moral perfection which both his wri- views, and perfect agreement in sentiment, tings and his character so consistently dis-that Saint Paul and Saint James derive their play, sometimes, if not overlooked, yet pla- instance of the principle for which each is ced in the background? contending, from the same example, the patriarch Abraham.

Though he did more for the moral accomplishment of the human character than has ever been effected by any other man; though he laboured more abundantly than any other writer, to promote practical religion; yet polemical divinity on the one side, is too much disposed to claim him as her immediate champion; and then in order to make good her claim on the other, to assign to him a subordinate station in the ranks of sacred and moral writers.

Now the fact is, that all the prophets and apostles, aggregately, are not so abundant in ethical instruction, nor is the detail of

So far is Paul from undervaluing virtue, that he expressly declares that God will render to every man according to his deeds. So peremptory on this head, that he not only directs men to do good works, but to maintain' them; so desirous to establish the act into a habit, that they must not only perform them, but be careful' in the performance; so far from thinking, that, after his conver sion, man was to be an inactive recipient of grace, that he not only enjoins us to be 'always abounding in the work of the Lord,' but assigns the very reason for it—the recep

tion of grace; forasmuch as ye know that vigilance superfluous, that its constant lanyour labour will not be in vain in the Lord.' guage is, Watch ;-so far from limiting to a He repeatedly presses on them perseve-favoured few the exhortation, that it makes rance, and perseverance is no fanatical symp-it universal; What I say unto you, I say tom. His documents enforce a religion unto all-watch!'

equable, consistent, progressive. This mode In directing his converts to virtuous deeds, of instruction is no fruit of a heated brain, no he never fails to include the spirit in the act; child of emotion, no vapour of impulse, no-they must be ready to distribute, willing effect of fancy.

to communicate. He never fails to show, Not to instance those ample tables of that the characteristic and essence of all Christian practice, the twelfth of Romans, goodness is the desire of pleasing God. In the fifth of Thessalonians, the whole Epistle other words, the action must be the fruit of of Titus, and the two last chapters to the love to Him. Qualities merely amiable are Ephesians, every part of his writings ei- originally without that principle, and possesther deduces holy practice from some corressed even by animals, and possessed in a very ponding principle; or else, after he has been high degree, as affection for their offspring, enforcing a system of doctrine, he habitually fidelity to their masters, gratitude for noinfers a system of morals growing out of it, tice. inseparable from it. Indeed, throughout the Paul, like his blessed Lord, is never so whole of the last named Epistle, into which emphatically indignant against any of the the very essence of Gospel doctrines is infu- signs of hypocrisy in professors, as against sed and compressed, all the social, personal, sinful practice. Like Him he is frequent in and relative duties are specifically detailed the enumeration of vices which he solemnly and enjoined the affection of husbands, proclaims amount to an exclusion from heathe submission of wives, the tenderness of ven. Holy practice is indeed the only sign parents, the obedience of children, the sub-to the world of the sincerity of a Christian, ordination and fidelity of servants, economy and in a good measure is a sign to himself. It of time, hands to be kept from stealing, a is the principal evidence which will regulate tongue from evil speaking,' a body main- the retributive sentence at the last day.tained in temperance, soberness, and chas-Paul therefore calls that day 'the revelation tity; a guarded conversation, a gravity of of the righteous judgment of God.' He does carriage; the very decencies of life are all proposed with a minuteness which will Scarcely bear a comparison but with his own catalogue of virtues in a kindred Epistle: 'Whatsoever things are true, honest, just, pure, lovely, and of good report; if there be any virtue, and if there be any praise, think on these things.'

not call it the day of his forming the judgment, but of his declaring it. God, who witnessed the act when it was done, and the motive which impelled it, wants himself no such evidence to assist his decision, but he uses it to manifest to men and angels his own strict justice. In that awful day,' says an eminent divine, 'the judge will not examine men as to their experiences, he will not set every one to tell the story of his conversion, but he will bring forth his works.'*

So far from seeking to subvert the moral law, he takes unwearied pains to confirm it: but he fixes it on its true basis; while he denies its justifying power, he establishes' its How acceptable, even in the ears of the importance as a rule. He vindicates its most thoughtless, would that proclamation value, not as a covenant for salvation, but as sound, the grace of God bringeth salvation, a measure of conduct. In no instance, were it unaccompanied by the moral power however light, does he deny the obligation ascribed to it, that of teaching us to deny of believers to maintain a steadfast adhe- our sensual appetites! How many would rence to it, or discountenance, a minute ob- give a cheap assent to the principle, were it servance of it. He not only shows that eve-not clogged with such an encumbering conry sin is to be abandoned, but the contrary sequence. Those who insist, that our salvirtue adopted and, though one of the fa-vation is effected by works, would gladly thers observes, that 'a vice sometimes gives adopt faith as a speculative notion, instead place where a virtue does not take it, yet of the inconvenient evidences which this the only certain symptom of the expulsion self-denying grace involves. of a bad quality is the substitution of its op- One would imagine, that some who so posite. And no man ever more forcibly loudly insist that we shall be saved by works, condemned an empty profession than Paul: must mean works of supererogation, and no one more severely reprobated a dead that they depended for salvation on the transfaith, no one more unequivocally commend-fer of the superfluity of the merits of others ed not the hearers, but the doers of the law,'

He proves unanswerably that the doctrine of grace is so far from being hostile to sound practice, that it is the only source from which all legitimate virtue springs ;-so far from slackening diligence, that it gives vigour to its activity;-so far from making

to themselves; for it is remarkable, that they trust their future bliss most confidently to good works, who have the slenderest portion of their own to produce.

The Apostle is perpetually combating the fatal doctrine of those who insinuate that the freedom of the Gospel is a freedom from * Edwards on Religious Affections.

moral restraint. He describes it, indeed, as ceptance. The interior principle, those a deliverance from the sentence, but not views which take in the very depths of the from the precepts, of the law. No one ever heart, as well as the surface of life,-any more unremittingly opposed those who re- practical use of these penetrating truths, present the constant inculcation of holy prac-they consider as something which the enthutice as an infringement of the liberty of a siastic reader does not find, but make. Christian. He perpetually demonstrates The mere social and political virtues are the necessity of a determinate rule of duty, made for this world. Here they have their without which even that love, which is some- origin, their use, and their reward. All the times pleaded as an apology for the neglect motives to various practice, not derived from of duty,-that love, which is, indeed, the the hope of future blessedness, will be ineffigenuine source of all acceptable perform-cient. There is a powerful obligation to ance,-might be lowered into a vagrant, in-perfect holiness' to those who do not perdefinite, disorderly principle. A religion, fect it in the fear of God.' Grace will not destitute of faith and love, is not the religion thrive abundantly in that heart which does of Christ: a religion which furnishes no cer- not believe it to be the seed of glory. tain standard of conduct, is not the religion of the Gospel.

The moralist of our Apostle is not merely a man possessed of agreeable qualities, of Saint Paul accordingly animadverts se- some social and civil virtues, of generosity verely on those, who presume to convert the and good nature, qualities excellent as far liberty wherewith Christ has made us free, as they go, and which, as a means to the into a pretence for licentious conduct. He good order of society, can scarcely be too strenuously refutes the charge, by intima-much valued ; but these qualities a man may ting, that the New Covenant enforces holi- possess, without having the love of God shed ness of life, even more than the Old, and enforces it on more engaging motives. The Law deters from sin by denunciations: the Gospel invites to goodness by the most winning persuasions; God so loved the world, that he gave his Son to save it. The Law shows man the danger of sin, and pronounces its punishment: the Gospel performs the higher act of love, it delivers him from its power. It is a quality ascribed to the love of Chrsit, that it constraineth;' it compels us, as it were, to be compassionate. What can make us so tender to others as the experience of God's goodness to ourselves? Who is so ready to show mercy as he who has received it?'

abroad in his heart, without desiring to live for him who died for him.' Such qualities will gain him credit, but that very credit may endanger his salvation, if worldly esteem make him rest satisfied, without the 'honour which cometh from God.' The purity, sublimity, and consistency of Saint Paul's requirements every where manifest that his moral man is not merely a disciple of Antoninus or Epictetus, but a liege subject of the Messiah's spiritual kingdom.

Paul shows, that the humbling doctrines of the Cross are so far from lowering the tone of moral obligation, that they raise the standard of practical virtue to an elevation totally unknown under any other mode of instruction. But there is a tendency in the heart of man, in his natural state, to rebel against these doctrines, even while he professes himself an advocate for virtue; to set up the virtue which he presumes that he possesses, against religion, to which he is chiefly hostile for the very elevation which it gives to virtue: this, more than the doctrines, and even than the mysteries of revelation, is the real cause of his hostility.

Saint Paul derives all duties from this love of God in Christ as their foundation. All the motives to right action, all the arguments for holiness of life, are drawn from this source; all the lines of duty converge to this centre. If Paul censures, he points to this only spring of hope; if he laments, he turns to this only true consolation; if he insists that the Grace of God hath appeared, he points to its practical object, teaching us to live soberly, righteously, and godly.' When he deter- We have known persons, when pressed on mines to know nothing but his Saviour, and the peculiar doctrines of the Gospel, think even Him under the degrading circumstance to get rid of the argument, by declaring that of crucifixion, he includes in that knowledge they did not pretend to understand Saint all the religious and moral benefits of which Paul; that, for their part, they were quite it is susceptible. satisfied with Micah's religion: To do justThey who contend that the Gospel is only ly, love mercy, and walk humbly with thy a scheme of morals, struggle hard to keep God,' was enough for them. In what they down the compact to their own depressed call this comfortable, and reasonable, and standard. They will not allow of a grain or practicable scheme of religion, they are little a scruple beyond the bond,' but insist, that aware what strictness is involved, what inwhatever is not specifically commanded, is tegrity, what charity, what holiness. They superfluous; what is above their own pitch little think how nearly the Prophet's relíis unnecessary. If they allow that it is sub-gion approached that of the Apostle. There lime, they insist that it is impracticable. If is in fact no difference between them, but they allow that the love, peace and joy of the such as necessarily arises out of the two disapostle, are desirable, they do not desire pensations under which they lived. To walk them as fruits of the Spirit, as signs of ac-humbly with God, we must believe in the

revelation of his Son, and consequently adopt perfect idea of the Apostle's meaning. His the principle he enjoins: we must adopt ev-preceptive passages are encircled with a kind ery doctrine, and believe every mystery.of glory; they are illuminated with a beam To walk humbly with God, is a principle from heaven; they proceed from the Spirit which stretches to the bounds of the whole of God, are produced by faith in Him. There universe of revelation. is every where that beautiful intermixture of motive and action, that union of the cause and the effect, the faith and its fruits, that uniform balance of the principle and the produce, which render these Epistles an exhaustless treasury of practical wisdom, as well as an imperishable record of Divine Grace.

More men are indebted to Christianity for their morality, than are willing to confess the obligation. It communicates a secret and unacknowledged infection. Living under a public recognition of Christianity, under Christian laws, and in Christian society, causes many a proud heart to believe more than it cares to own, and to do more good Saint Paul every where runs up the than the man is willing to ascribe to the stream to the spring. The government he faith which, if it does not actually influence inculcates is spiritual. Not content to rehis mind, has made right actions so common, commend the obedience of the life, he brings that not to do them is dishonourable. Others, the very thoughts and desires under control. who do not appear to live under the direct He traces up the act to the temper which illumination of the Gospel, have yet the produces it. He dwells more on the spirit benefit of its refracted rays, which, if the con-of the world than on its actual offences. veyance is too imperfect to communicate religious warmth, yet diffuses sufficient light to point the way to many moral duties. We are apt to call men good, because they are without certain bad qualities. But this is not only not knowing religion, it is not knowing human nature. All vices are not affinities; of course the very indulgence of one vice is not seldom an exclusion of another, as covetousness avoids profligacy, and ambition expels indolence; but though they are natural antipathies, they all spring from the same source; the same fountain of corrupt nature feeds both.

He knew that many would reprobate bad actions, who do not seek that spirit which would prevent their generating. He knew that men judge soundly enough on questions in which they have no bias from interest or appetite. For one who believes that to be carnally-minded is death,' twenty believe in the miraculous gift of tongues, and even in the doctrine of the Trinity, because they 'fancy, that neither of these trenches on their purse, or their pleasure, or their vain projects.

What Paul calls doing by nature the things contained in the law," and "a man beNor does the goodness of Saint Paul's ing a law unto himself,' we frequently see moral man consist merely in abstaining from illustrated in some well bred and highly culwicked actions; nor merely in filling the ex-tivated minds. They have a strong sense of ternal duties of his profession. While he is active in business, he must be fervent in Spirit. While transacting the ordinary affairs of life, he must be serving the Lord. In worldly moralists, the excessive pursuit of business, as well as of pleasure, leaves a clinging to it in the thoughts, and almost exclusive attachment to it in the heart, long after the actual engagement has ceased, the hankering mind continues to act over again the scenes of its interest, of its ambition, or of its amusement.

honour and integrity; to this sense their credit and their comfort require they should live up. The natural make of their mind, perhaps, is liberal; from education they have imbibed noble sentiments: they have adopted a system of equity which they would think it dishonourable to violate; they are generous and humane; but in matters of self-indulgence they are not scrupulous ; in subduing their inclínations, in abstinence from some one governing desire or impetuous appetite,-in all this they come short; to Again, the worldly moralist, while he all this their rule does not extend. Their practises some virtues, is indifferent to others. conduct, therefore, though amiable, and useHe is temperate, perhaps, but he is ambi-ful, and creditable, yet is not the obedience tious. He is diligent, but he is sordid. of faith;' these good qualities might have Whereas Christian morality as taught by St. been exercised, had Christianity never exPaul hangs as it were in clusters; every vir-isted; this is not bringing the practice, much tue issuing from his principles touches on less the thoughts, into the captivity of other virtues at so many points, that no man Christ. The man is a law unto himself, and possesses one in perfection who does not acts consistently enough with this self-impopossess many, who does not at least desire to sed legislation. possess all; while the Divine Spirit, pervading like the sap every fibre of the soul, strengthens the connexion of its graces, and infuses holy aims into the whole charac

ter.

We have employed the term morality in compliance with common usage; but adopted in the worldly sense, it gives but an im

Even if no religion had ever existed, if a Deity did not exist,-for the reference is not to religion, not to the will of the Deity,such morality would be acceptable to socie ty, because to society it is profitable. But how can any action be pleasing to God in which there is no purpose of blessing him? How can any conduct be acceptable to God,