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"the deeds done in the body." Consequently no faith is effectual to salvation, except that "which works by love, purifies the heart, and overcomes the world.”

7. Our heavenly Father saves us through the influence of hope. This is expressly asserted by an inspired apostle. But how does hope effect our salvation? By influencing us to become the obedient followers of Jesus. For John informs us, "that every man that hath this hope in him, purifieth himself even as Christ is pure." Many of our temporal affairs are regulated by this very principle. Take an example. Why does the husbandman prepare the soil, sow the seed, and cultivate the growing plant? Does he surely know that success will crown his exertions? No. The mere hope of a harvest is the moving cause of his labors. So in religion. A person really desires to obtain present and future happiness; he is convinced, from reason and observation and scripture, that nothing but christian obedience can secure these blessings. His hope therefore influences his conduct, and causes him to comply with the prescribed conditions of salvation. So far then as his moral goodness is the result of his christian hope, so far is this principle instrumental in his salvation, and no farther. And there is nothing more incomprehensible in its operation, than in the hope of the husbandman.

But are there not two kinds of hope? Certainly; the one living and influencing the conduct; and the other dead and exerting no salutary influence. An illustration of both kinds may be readily furnished from real life. Two persons are equally desirous of obtaining a fortune. The hope of one is a living principle, and influences him to rise early, and retire late, and "eat the bread of carefulness;" and thus enables him to secure the object ́ of his wishes. The hope of the other is inoperative, and permits him to remain inactive, unenterprising, and

perhaps imprudent; and thus naturally disappoints his desires. So in spiritual concerns. All persons wish for present and future happiness. A part only are influenced by their hope to make the necessary exertions for the acquisition of christian virtue. The remainder continue more or less negligent and disobedient; and consequently secure but a small portion even of earthly enjoyment, and leave the world with a very imperfect preparation for heavenly felicity. Now for a person to hope for salvation, while neglecting the christian duties, is more absurd than for a pauper to expect riches, while confined to the almshouse. And for him to expect present and future happiness, while walking in the paths of open wickedness, is infinitely more absurd, than for the person who cannot swim, to hope for salvation from drowning, while he continnes plunging further and deeper into the bosom of the ocean. Just so far therefore as our hope of happiness influences us to become good, just so far is this principle instrumental in our salvation, and no farther. And this living hope is the only one which will not make us ashamed.

8. Our heavenly Father saves us through the influence of fear. This is taught by the precepts and example of our Savior and his apostles. But how does fear effect our christian salvation? By deterring us from wickedness. We are daily influenced by this principle in the regulation of our own conduct, and in our government of those under our protection. Take a family of children. Some of them may be persuaded to filial obedience by kind and generous motives; while others can be moved to duty only by the fear of punishment. So in the christian world. Present religion to the attention of men, and some are induced by the purest principles of action to commence and continue the work of reformation and improvement; while others seem

hardened against every tender and affecting consideration. You may persuade and entreat them to embrace the gospel by the friendship and sufferings and death of a crucified Savior; by the mercy and love and blessings of a heavenly Father; by all that is dear and desirable on earth and in heaven; and you produce little or no effect. You must depict the bitter fruits of sin, and describe the torments of the damned, and arouse their fears of future punishment, before you can start the tears of penitence. Inquire into the experience of many good christians in almost every denomination, and you will learn that the fear of misery first induced them to begin the work of salvation. Had not the terrors of the Lord been proclaimed, they might have continued impenitent even to the present hour, and perhaps become hardened profligates. But commencing the

work of religion in fear, the very lowest principle of human nature, they gradually learned to love God for his goodness, and to serve him for the rewards of holiness. So far therefore as the fear of punishment influences us to forsake and avoid sin, so far it is instrumental in our salvation, and no farther.

But does not fear operate in different ways? Certainly. You may see this illustrated in temporal concerns. Behold a vessel in a dangerous storm. The fear of shipwreck nerves one mariner with double courage and strength; and enables him to make wonderful exertions for self-preservation. A second is wholly unmanned, becomes faint and sick, and is perhaps left a prey to despair. So in the concerns of the soul. The fear of punishment influences one to persevere in a sober, righteous and godly life. A second is wholly unnerved, driven to despair, perhaps deprived of the use of his reasoning powers, and even abandoned to selfdestruction. But when this takes place, we may be

assured that his fears have not been excited by the terrors of the Lord. For Jesus and his apostles certainly declared the whole counsel of God; sinners were as depraved then as now; and we have no account of any such occurrence under their preaching. We cannot do better than imitate their example, and make sinners fear nothing so much as the natural and lasting consequences of their sins.

Perhaps you will now ask, my dear sir, if we are not saved by our good works? Whatever may be said as to our being saved by them, it is certain that we cannot be saved without them; for they are the only scriptural evidence of a christian character, as well as the chie method of forming it. This is the reason that they are so emphatically insisted upon by our Savior and his apostles. Perhaps there is no other subject, on which they have said so much and so earnestly; because, if not holiness itself, they are the manifestations of holiness, and considered in connexion with their motives, the elements of it. If the fruit be bad, you pronounce the tree corrupt. If the stream be bitter, you call the fountain impure. If the outward actions be vicious, you declare the heart depraved. For the same reason, if the conduct be virtuous, you consider the soul to be holy. Hence you see the infinite importance of good works; for without them there can be no evidence of christian holiness; and consequently no ground to hope for salvation. In this conclusion, the sacred writers wonderfully harmonize. I know, indeed, that some persons have supposed Paul and James at variance on this point. But this is the mistake of ignorance. Paul asserts that a christian is saved without works of law. By works of law, he means the jewish rites and ceremonies; circumcision, sacrifices, fasting, washing of hands, paying tithes, and the like. And surely these

cannot aid a believer in Jesus in forsaking his iniquities. He also declares that a man is justified by faith alone. By faith, he intends that living, operative principle, which is as sure to yield good fruits, as the sun is to send forth light and heat. And it is this faith which saves the believer; but good works are the only evidence of the existence of such a principle. Now James was probably writing to those who had perverted the meaning of Paul; and he insists that a man cannot be saved without works. By works, he means the fruits of love to God and man, holiness of heart and life; and he proves his proposition so clearly, that no one ought to mistake his conclusion. The real sentiments then of both apostles, are in perfect harmony with the instructions of their divine master. The substance of the whole matter therefore is manifestly this. Just so far as a person obeys Jesus, just so far will he bring forth good works; and just so far as he exhibits good works, just so far is he a practical christian; and just so far as he is a practical christian, just so far is he saved and no farther.

One most important consideration remains to be mentioned. It is this. We are saved by the grace of God. Yes. To the free grace of our heavenly Father are we indebted for all the means of our salvation. And what is free grace? Let me give an imperfect illustration by an example. Suppose an earthly monarch should make a feast, and cordially invite all his subjects to come and partake freely. He receives nothing in return for his entertainment; and consequently it is the gift of his grace or favor. If any of the invited guests refuse to attend, the fault is wholly their own; and for their loss of the pleasure, they can justly blame none but themselves. So it is with our heavenly Father. He wishes all his children to be happy. He knows they can be

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