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our obedience." Other motives may produce external services, or hypocritical performances; terrors may extort the drudgery of the hand, bribes m y purchase the adulation of the tongue; but this conciliates the will, this proselytes the affections, this captivates the soul, and makes all its powers "like the chariots of Aminadab," Cant. vi. 12, ready, expedite, and active in duty.

Hear the holy apostle giving an account of himself and his spiritual state. He speaks in language somewhat similar, though greatly superior, to the profession of the Armenian princess: "So great is the glory, so rich is the grace, so superabundant are the merits of my Redeemer, that I am determined to know nothing but Christ Jesus, and him crucified," 1 Cor. ii. 2. Ask the same zealous apostle, what prompted him to such indefatigable diligence, and animated him with such invincible fortitude? Why did he decline no toil, and dread no danger; rejoice in tribulation, and glory in reproach; welcome persecution, and defy death? This is his reply, "The love of Christ constraineth me; beareth me on, with much the same strong, steady, prevailing influence, which winds and tide exert when they waft the vessel to its destined harbour."

Shall we hear what another disciple, one of the most advanced proficients in divine love, says upon the subject? one who learned his knowledge, not in the school of philosophy, but on his Saviour's bosom? "This is the love of God, that we walk after his commandments," 2 John, ver. 6. This is the natural fruit, this the certain evidence, of love to that glorious, transcendent, and adorable Being. What? Not that we supinely neglect, much less that we profanely violate, his sacred precepts; but that, with assiduity and delight, we make them the rule of our conduct. "Charity edifieth," 1 Cor. viii. 1; this divine love, far from razing the foundations, far from demolishing the structure, "buildeth up," ('Oikosoμe) the fair fabric of universal godliness.

Let me borrow an illustration from your own letter. When a pebble is cast into the smooth canal, it moves the centre and forms a circle. The first creates a second, the second breaks into a third; they continue to multiply and expand themselves, till the whole surface is covered with circular undulations. Thus, the love of an all-gracious Redeemer, when "shed abroad in the soul by the Holy Ghost," Rom. v. 5. will diffuse itself through every intellectual faculty, and extend to every species of duty, till the whole heart is filled with the image, and the whole behaviour regulated by the law of the blessed God. So that I am persuaded there is a great deal of truth and solidity, as every one must acknowledge there is a peculiar spirit and beauty, in the apostrophe of our poet;

Talk they of morals? O thou bleeding love!

Thou maker of new morals to mankind,

The grand morality is love of Thee.-Night Thoughts, No. iv.

That supreme affection to the blessed Jesus, which reigned in the hearts of his primitive disciples, could never have been so emphatically displayed by any strokes of eloquence, as by their own cheerful and heroic manner of expressing themselves, with relation to their sufferings. Far from regretting, "I take pleasure (says the apostle) in afflictions," 2 Cor. xii. 10. "To you," adds the same apostle, "it is given (xagon) as a desirable privilege, to suffer for the adorable Jesus," Phil. i. 29. St. Luke, recording the outrages committed on two disciples, for preaching boldly in the name of Christ, uses a phrase re markably gallant and spirited: "They departed from the council rejoicing, or xarnweno arva, that they were counted worthy to suffer shame," in so venerable and glorious

cause.

You mentioned the loadstone, as most signally and most extensively serviceable in the seafaring business. Such is faith, so efficacious in practical Christianity. This, perhaps, you think a scanty and defective principle. The property of showing the northern part of the world, may seem equally mean and inconsiderable. But as the one is the very soul of navigation, the other is the very life of holiness. It is somewhat like the stone, which the Babylonian monarch saw in his dream, "cut from the rock without hands," Dan. ii. 34; which, though despicable to human appearance, was mighty in operation; destroyed the superb statue; became a great mountain, and filled the whole earth. Thus will faith exert and diffuse its kindly yet triumphant energy, to every corruption, that it may be subdued; to every virtue, that it may be cherished.

Faith is a real persuasion, that the blessed Jesus has shed his blood for me, and fulfilled all righteousness in my stead; that, through this great atonement and meritorious obedience he has purchased, even for my sinful soul, reconciliation with God, sanctifying grace, and every spiritual blessing *.

When the Almighty sunk the cavities of the ocean, and replenished them with the liquid element, he provided an inexhaustible source of moisture for the refreshment of every animal, and the nutriment of every vegetable. In like manner, wherever he works this true faith, he plants the seed of universal holiness, and provides for the propagation of every virtue. This persuasion of the divine good-will overcomes our natural reluctance, and excites a fervent desire to please our most merciful Father. This experience of the abundant grace of Christ attracts and assimilates the soul; turning it into his amiable likeness, 66 as the wax is turned to the imprinted seal." What will be the language of such a person? "Did my exalted Master empty himself and become poor, that his most unworthy servant might be filled with all the fulness of God? Eph. iii. 19. And shall not I cheerfully deny myself the expensive pleasures of the world, that I may have somewhat to bestow on his needy children? Has the death of Christ, as a punishment, satisfied the most rigorous justice for my sins; as a price, has it redeemed me from every evil; and, as a sacrifice, made my peace with God most high? And shall I not, by these mercies of my dying Lord, be induced to present all the members of my body, and all the faculties of my soul, as a living sacrifice to his honour, Rom. xii. 1, to be employed in his service, and resigned to his will? Do I believe that my Saviour has not only rescued me from hell, but established my title to all the blessings included in the promises, and all the felicity laid up in heaven? And can I neglect to seek those invaluable blessings, or forbear to aspire after this immense felicity? Can I be so ungrateful as to affront, so insensible as to forget, the infinitely beneficent Author of both? Am I persuaded that the Prince of Peace is entered into glory as my forerunner, Heb. vi. 20, and has prepared mansions of bliss for my final reception? And shall I not follow him thither in my hopes and my affections? be as a pilgrim below, and have my conversation above? Is not this a most sweet and effectual method of gaining my heart, and if my heart, then all my powers, to his blessed Self ?”*

*This definition of faith may possibly, at the first view, dissatisfy and alarm even some pious people, including, as they apprehend, too great a degree of assurance. But if they please to take it in connexion with the explanation and adjustment delivered in the sixteenth Dialogue, I hope all cause of disapprobation or surprise will vanish. I flatter myself, that the sentiment will be found, not only comfortable for the sinner, but agreeable to Scripture; and truly unexceptionable, as well as highly desirable.

Such, my dear Theron, will be the effects of faith. Therefore it is not in vain, much less to the discouragement of real virtue, that the Scripture lays such a stress upon faith; so frequently urges the importance and necessity of faith; represents faith as the principal work of the divine Spirit, and the great instrument of receiving salvation: because it is a sure, a sovereign means of "purifying the heart," Acts xv. 9, and never fails to "work by love," Gal. v. 6. Was faith, as some people are apt to imagine, like a candle put under a bushel, or like the lamps which burn in sepulchres; it would then be an insignificant labour to inculcate it, and no better than an empty flourish of words to celebrate it. But nothing is more certain than that faith is a vital, an operative, a victorious principle.

Christ is a storehouse of all good. Whatever is necessary to remove our guilt, whatever is expedient for renewing our nature, whatever is proper to fit us for the eternal fruition of God, all this is laid up in Christ; and all this is received by faith, for application, use, and enjoyment. Accordingly, when Zaccheus believed, he commenced a new man; his bowels yearned with compassion; the rapacious publican became a friend of the needy, and a father to the poor, Luke xix. 8. When the Macedonians believed, how eminently was their spirit ennobled and their practice improved! Though pressed with fflictions, their souls overflowed with joy; and, even in the deepest poverty, they signalized themselves by the abundance of their liberality *. When the first converts believed, the change in their behaviour was so remarkable, the holiness of their lives so exemplary, that they won the favour and commanded the respect of all the people, Acts ii. 47. In short, it is as impossible for the sun to be in his meridian sphere, and not to dissipate darkness or diffuse light, as for faith to exist in the soul, and not to exalt the temper and meliorate the conduct. That my dear Theron may be established in faith, may increase in faith, may abound in faith, is the most affectionate wish that thought can suggest, or friendship adopt. May his faith therefore be established like the mountain oaks, increase like the progressive stream, till it spreads and abounds like the overflowing flood!

I intended to have closed my letter, and confirmed my point, by a very memorable story. But however your patience may persevere, my time fails, and my hand is weary. The next post, if nothing unexpected intervenes, shall bring you the sequel. May it, when brought to my friend, be as “a nail fastened in a sure place," and give the rivet of conviction to all these importIn the meantime, or rather at all times, I remain cordially and ASPASIO.

invariably yours,

LETTER XI.-ASPASIO TO THERON.

DEAR THERON,-Faith in the imputed righteousness of Jesus Christ, is a fundamental principle in that invaluable system of sacred and divine philosophy-the gospel; by which the heavenly Teacher is continually training up millions of rational and immortal creatures for the true perfection of their nature, for the final fruition of their God; or, in other words, for a state of consummate happiness and everlasting exaltation. In this school, may you Here is, especially in the original, as fine an antithesis, perhaps, as

⚫ 2 Cor. viii. 2. ever was penned.

B B

and I be humble students and daily proficients! While others are ambitious of glittering distinctions and sounding titles, may it be our highest aim, our greatest glory, to answer the character of believers! By this character, the supreme Lord distinguishes his chosen people, and denominates the heirs of salvation. This character stands fairest in the book of life, and brightest in the annals of eternity. This character, however neglected or disesteemed among men, will be remembered and had in honour when the pompous names of statesman and generalissimo are known no more.

As faith is of such singular and extensive efficacy in genuine Christianity, methinks I would have all our meditations terminate on its glorious object, and be calculated to invigorate so beneficial a principle. When we reflect on that stupendous act, the creation of the world out of nothing; let us remember, it was his act, who "obtained eternal redemption for us." When we contemplate that immense theatre of wonders, the heavens and their shining? hosts; let us not forget that they are all his works, who "brought in everlasting righteousness" for us. Do we turn our thoughts to the ocean, that spacious and magnificent canal which covers more than half the globe? It was formed by his word, and is obedient to his will, who "loved us, and washed us from our sins in his own blood." Do we take a view of the earth, that grand and inexhaustible magazine, which furnishes such a multiplicity of conveniences for so many millions of creatures? It is all his property, and wholly at his disposal, who "emptied himself” (ekevwσev eavtov) for our sake, and "had not where to lay his head," Phil. ii. 7: for thus saith the inspired philosopher, thus saith the oracle of revelation, "All things were made by him, and for him,” Col. i. 16.

The great Creator has enriched this habitable globe with a profusion of good. He has adorned it with a variety, an order, and a beauty, which are perfectly charming. He has ennobled it with a dignity, a sublimity, and ag grandeur, which are at once delightful and astonishing. In all this, reason cannot but discern a clear manifestation of power, a bright display of wisdom, and a rich demonstration of benignity. But will the Creator himself vouchsafe to be made flesh, on purpose that he may obey and die for his guilty creatures? This is what neither the utmost penetration of men, nor the very superior intelligence of angels, could ever have demonstrated, discovered, or conceived. This exceeds whatever the elements have produced, whatever the sun has beheld, as much as the extent and magnificence of the planetary system exceed the dimensions and furniture of a shepherd's hut. To reveal this, is the blessed peculiarity of the gospel. To know and believe this, is the distinguishing prerogative of a Christian. To apply this, to dwell upon this, to connect this with all our observations of the universe, should be our favourite and habitual employ. This will improve wonder into devotion, and raise the entertainments of science into the joy of salvation. This will render every philosophical speculation a strengthener of our faith, and make the various scenes of nature a guide to grace, and a step to glory. When this is done, then all things attain their proper end; and as they are by Christ, so they are for Christ.

But I forget myself, my business, and my promise. I am to establish the point by incontestable fact, not to embellish it by loose harangue. With pleasure I address myself to discharge the obligation; and exemplify, in a very memorable instance, the power of faith on religious practice. From

whence shall I fetch my exemplification? From the memoirs of the indefatigable apostle of the Gentiles. Here I find one, most concisely, and at the same time most forcibly displayed.

"After these things were ended," says the sacred historian, "Paul purposed in the spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem, saying, After I have been there, I must also see Rome," Acts xix. 21. Who can observe, and not admire, this plain unambitious manner of relating a series of labours, the most signally successful, and most extensively useful? Nothing in human conduct ever surpassed the greatness of the one, and perhaps nothing in historical composition ever equalled the simplicity of the other.

St. Paul had already reduced Ephesus and Asia to the obedience of Christ. He had already brought Macedonia and Achaia into subjection to the gospel. He had long ago erected the standard, and spread the triumphs of Christianity in the regions of Arabia. Yet, as if he had hitherto achieved nothing, he bends his forces towards Jerusalem. Then he marks out Rome for the seat of his spiritual warfare. After this he forms the same beneficent design pon Spain; including in his comprehensive plan the metropolis and the boundaries of the known world. The universe is but just large enough to be the scene of his action; he never discontinues the charitable campaign but with the last breath of his life; and he speaks of this unintermitted course of arduous and dangerous services, as if he was only going to make a friendly visit, or join a party of innocent pleasure: "After I have been at Jerusalem, I must also see Romet."

Which of your Alexanders, which of your Cæsars, which of all the heroes renowned in Grecian or Roman story, can vie with the zeal and magnanimity of this poor despised tent-maker? so poor, that he was constrained to work with his own hands for a morsel of bread; so despised, that he was frequently treated as the offscouring of all things. Notwithstanding all these discouragements, what did he not attempt, what did he not accomplish, for the honour of his Master and the good of his fellow-creatures? He embarks in a shallop; he has neither shield nor spear; yet he purposes to command the ocean, and conquer the globe. What greatness of soul was here! he expects (Acts xx. 23) nothing but poverty, contempt, and death; yet his heart is big with the hopes of enriching, ennobling, and saving ages and generations. What benevolence of temper was this! Should you inquire concerning this illustrious champion of the cross, Who were his potent auxiliaries? None but the divine Spirit. What were his mighty weapons? Nothing but the word of truth and grace. Whence proceeded his intrepid, his enterprising, his allconquering resolution! Only from faith, a lively faith in Jesus Christ.

This, I think, is a sufficient confirmation of my doctrine. Nevertheless, I have another instance to produce; one that was exhibited in an age when the glorious object of our faith shone with dim lustre and with distant beams; yet it may justly be admired, and will hardly be eclipsed, by the most nlightened among the Christian saints. To keep you no longer in suspense, Spain was then supposed to be the boundary of the western, as the Ganges was reckoned the extremity of the eastern world:

Ómnibus in terris quæ sunt a Gadibus usque
Auroram et Gangen.

Juv. Sat. X.

I am quite charmed, I must confess, with this very simple, but incomparably gallant manner of the apostle's speaking. Far beyond all the pomp of panegyric, it displays the hero.

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