sinner have without a Saviour? What hope could any man have, even through a Saviour, if the Father of mercies had not entered into sacred and binding obligations by his precious promises? And what hope can either the mediation of Christ, or the promises of God, afford to a wilful and hardened sinner? But the hope of a Christian, built on the atonement of Jesus, and the promises of God in him, stands firm and unshaken, while he continues to obey the precepts of his Saviour.

This hope, ever accompanied by an assurance of divine love, produces peace in the soul, even when winds blow and thunders roar. It inspires the heart with a holy ardour and vigour, amidst all the difficulties and discouragements of life; and enables the Christian to pursue his way with alacrity and delight to the holy hill of Zion. "All the difficulties of religion are very much allayed and sweetened by hope and love. By the hopes of a mighty reward so great as is enough to raise us above ourselves, and to make us break through all difficulties and discouragements; and by the love of God, who hath taken all imaginable ways to endear himself to us.' And wherever this hope is found, the temper is calm and serene, lively and active, and cheerfully engaged in every duty of the Christian life.

* Tillotson.

We conclude this subject in the words of the Apostle Paul, who, after stating the dishonourable, demoralizing, and destructive works of the flesh, observes, that "the fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance: against such there is no law." Gal. v. 22, 23.

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CHAPTER XII.

CHRISTIAN MORALITY.

Good works in general-Justice-Mercy-Truth-Friendship -Temperance in food-Sobriety in drinking-ChastityHusbands and wives-Parents and children-Masters and servants—Rulers and subjects—Good examples to be copied.

THOUGH We are saved by grace, it is absolutely necessary to maintain good works; keeping a conscience void of offence, both toward God and toward men. Tit. iii. 8; Acts xxiv. 16. We could not maintain good works while we were under the dominion of carnal nature; but now, that nature being subdued, we feel both will and power to obey the Lord in all things. The tree is made good; and the fruit is good. This doctrine is founded in truth; for all good works spring from grace in the heart. How blind we were before the light of the Gospel shone upon our understandings! We then thought that good works might be wrought by the natural power of man. But can the dead work the works of the living? We were morally dead, and had neither part nor lot in this matter; but now we are alive, and good works are pleasant and delightful. The natural aversion which we felt to religious duties arose from corrupt nature, for those duties are not

gloomy in themselves; but only appear so to a mind that is influenced by sin. To the new man, duty is a constant source of pure delight. And we cannot but see, upon calm reflection, that good works are pleasing to God, profitable to men, and useful to ourselves; and that they will meet with suitable rewards hereafter.

The moralists of Greece and Rome wrote many pretty things on the duties of man to man; but they erred in two things: first, they took it for granted that man could do his duty without divine aid; and, secondly, they considered all his works as works of merit, which deserved a reward. The morals of Moses, and the other Jewish Prophets, are beautiful and practicable; but they fall short of that perfection which is found in the morals of Christ, and his holy Apostles. In Christian morals three things are observable: first, they are the effect of an enlightened mind; secondly, they flow from a renewed heart; and, thirdly, they are wrought by divine grace, and the influence of the Holy Ghost. Where these principles are wanting, our morals are defective; and will not bear the test either of our own impartialexamination, or that of our heavenly Judge.

I. Christianity requires us to be just to all men in their property, in their persons, and in their character.

Justice in all these important particulars is absolutely required in the New Testament; and

both Jews and Heathens recommend it in strong terms, and by powerful arguments. Dr. Johnson gives the following definition of justice between man and man. It is that "virtue by which we give to every man what is his due." And it is stated by Wood, in his Imperial and Civil Law, that "justice is universal or particular. Universal justice is a constant and perpetual desire of giving every one his due; and hath for its rule all laws divine and human.

Particular justice is a constant and perpetual will of giving every one his due, according to particular agreement, or the laws of civil society." The golden rule of our Saviour will direct us how to conduct ourselves, on equitable principles, in all our connexions in life: "Whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the Prophets." Matt. vii. 12. This rule applies to Magistrates and Ministers, to the rich and the poor, to the learned and illiterate; for all are bound by it, in every transaction with men, of every rank and condition in civil society; nor is the barbarian free, for the law of justice is written, in legible characters, on every human heart.

Property should be held sacred. He who seizes that which is not his own, whether by force or fraud, is an unrighteous man. The amount is not the question to which we should direct our attention, when we examine what is