apostles of the fruits of faith, of adding to faith vi tue; and it is worthy of remark, that in the roll of Saints, those Spirits of renown in the ancient church, to which allusion has been made, -the faith of every one is illustrated, not only by some splendid act, but by a life of obedience.

We may talk as holily as Paul himself, and by a delusion not uncommon, by the very holiness of our talk may deceive our own souls; but we may rest assured that where charity is not the dominant grace, faith is not the inspiring principle. Thus, by examining our lives, not our discourse, we shall "prove whether we are in the faith."

Though a genuine faith is peremptory in its decision and resolute in its obedience, yet it deeply feels the source from whence it is derived. In that memorable instance of Abraham's faith, in the very act, instead of valuing himself on the strength of his convictions, he gave glory to God; and it is obvious that the reason why faith is selected as the prime condition of our justification, is, because it is a grace which, beyond all others, gives to God the entire glory; that it is the only attribute which subducts nothing for, derives nothing from self. Why are Christian and believer convertible terms, if this living principle be not the ground-work of his character? If, then, it supplies his distinguishing appellation, should it not be his governing spring of action?

Saint Paul is a wonderful instance of the power of this principle. That he should be so entirely carried out of his natural character; that he who, by his persecuting spirit, courted the favour of the intolerant Sanhedrim, should be brought to act in direct opposition to their prejudices, supported by no human protection, sustained alone by the grace of Him whom he had so stoutly opposed; that his confidence in God should rise in proportion to his persecutions from man; that the whole bent of his soul should be set directly contrary to his natural propensities, the whole force of his mind and actions be turned in full opposition to his temper, education, society, and habits; that not only his affections should be diverted into a new channel, but that his judgment and understanding 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 instance, though superior, is not solitary; the change, though miraculous in this case, is not less certain in others, shall the doctrine so exemplified continue to be the butt of ridicule? While the scoffing infidel virtually puts the renovation of the human heart nearly on a footing.

with the metamorphoses of Ovid, or the transmigrations of Pythagoras, let not the timid Christian be discouraged; let not his faith be shaken, though he may find that the principle to which he has been taught to trust his eternal happiness is considered as false by him who has not examined into its truth; that the change, of which the sound believer exhibits so convincing an evidence, is derided as absurd by the philosophical sceptic, treated as chimerical by the superficial reasoner, or silently suspected as incredible by the decent moralist.

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CHAP. V.

THE MORALITY OF SAINT PAUL.

CHRISTIANITY was a second creation. It completed the first order of things, and introduced a new one of its own, not subversive but perfective of the original. It produced an entire revolution in the condition of man, and accomplished a change in the state of the world, which all its confederated power, wit, and philosophy, not only could not effect, but could not even conceive. It threw such a preponderating weight into the scale of morals, by the superinduction of the new principle of faith in a Redeemer, as rendered the hitherto insupportable trials of the afflicted comparatively light. It gave strength to weakness, spirit to action, motive to virtue, certainty to doubt, patience to suffering, light to darkness, life to death.

It is a rule of Aristotle, that principles and conclusions must always be within the sphere of the same science; that error will be inevitable, while men examine the conclusions of one science by the principles of another. He observes, that it is therefore absurd for a mathematician, whose conclusions ought to be grounded on demonstration, to ground them on the probabilities of the rhetorician.

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 the worldly moralist, expects that his conclusions should grow out of his principles, and in this opinion he seldom errs.

Christian writings have 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, "Awake thou that sleepest, and arise from the dead, and Christ shall give thee light." But when Christ has given life, then morality, 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.

Saint Paul is sometimes represented not merely as the greatest of the Apostles, - this is readily granted, but virtually as being almost exclusively great. Is not this just ascrip