Thou remainedst, Thou helpedst me.-Thou didst abundantly care for me, and didst change, with an Almighty hand, circumstances which seemed incapable of change.

Therefore will I not withdraw from Thee as long as I breathe. I will cry to Thee Abba, Father, who art in heaven, hallowed be Thy name!' Therefore will I with child-like confidence cling unto Thee. Thou listenest to my stammering. Thou understandest the meaning of my tears. Thou knowest the secret of my sighs.

Only in Thee, near Thee, with Thee, can I be happy. Without Thee my existence were a nullity; and it would have been better for me that I should not have been born. With Thee heaven is every where every where is blessedness. I cannot be unfortunate under Thy protection, I am so only when I wander from Thee.

VI.

FAITH AND WORKS.

HEBREWS xi. 16.

"But now they desire a better country, that is, an heavenly : wherefore God is not ashamed to be called their God: for he hath prepared for them a city."

Ir is extremely perplexing to hear the different opinions which men avow on the subject of religion. Some persons assert with confidence, that our good deeds can conduce nothing to salvation; but that it is Faith alone which saves us-that it is sufficient to believe in Jesus crucified, and in His atoning merits, in order to be justified before God through these merits alone:-that even in the hour of death the sinner who only lays hold on the merits of Jesus, is sanctified and saved. Others, again, who no less call themselves Christians, affirm the contrary of all this. They say that Faith does not save, but uprightness of mind and conduct. To them, the profession of Faith is indifferent; but not so their actions.

Even from the pulpit of Christian churches this

contradiction is sometimes heard. What is preached with the most pious intentions by one minister, another as conscientiously rejects. Whilst this one insists on intensity of Faith as the perfection of true Christianity-another enforces virtuous sentiment and actions, as the substance of the Religion of Jesus Christ.

This variance of ideas must necessarily perplex the common people; and generate separation and uncharitable judgments. The weak become tottering; and obey at last that voice which is more powerful than the words of the disagreeing preachers, the voice of their own natural appetites-of their self-interest. They cease to be religious, and satisfy themselves with mere worldly prudence. They do only what brings them present profitwhat gives offence to no one-and leave their future destiny, their eternal state, to the will of their Creator.

When, indeed, I observe the sentiments, lives, and actions of a certain portion of my fellow-men, and especially of those who have enjoyed a more liberal education, who are reckoned of the better informed and more enlightened ranks, I perceive, that a great shyness with regard to every thing that is called a point of Faith, is prevalent amongst them. They would rather hear nothing of Faith, they do not let their children know any thing about the

matter. At most, they give permission that their families should be instructed in the Church-Articles of Faith by their appointed spiritual guides-but this is done solely out of regard to character and established customs. They do not wish to make exceptions; but they put no further value on the doctrines of Faith, inculcated on their children. Thus it becomes more and more fashionable to make religion consist in a merely decent and reputable life. One person has, perhaps, discovered in the spiritual system of this or that church ordinances too rigorous-perhaps untenable, exaggerated opinions; and he considers it, therefore, right to set aside all that is connected with matters of Faith. Another calls it useless speculation, empty theological pride, the fruitless religion of the head, hypocrisy; or, when the tenets of any one lead him earnestly to acknowledge its importance-fanaticism, short-sightedness, to which well informed men ought to be superior.

The consequence of this too prevailing way of thinking is, that as little as possible is said to youth on the subject of religion. Men are in some degree ashamed, and blush to speak earnestly of the truths of Christianity. One person leaves it to children to try it for themselves in riper years, to choose and believe what shall appear to them the bestand he even takes this conduct for prudence. Ano

ther supposes that all is done when his children are formed into sensible, moral, and upright men, who have an aversion for the grosser vices; and where they can show kindness or good will to others, without any disadvantage to themselves, would do it with cheerfulness.

Another effect of this widely spread laxity of principle, is—that the public worship of God is despised and omitted. The whole universe,' it is

said, ' is a Temple of God, and upright conduct is his best service.' Many a man goes merely from custom into the sacred assembly of Christians; and partakes of the Holy Sacrament in order that he may not appear singular.

So it is-but I am a Christian; and the question must not remain indifferent to me. Can it be so ? On what have I to decide? Has the great Founder of my religion needlessly insisted so often, so loudly, so earnestly, on the apprehension of Faith? Why did he require Faith in order to my future blessedness, if my virtuous conduct, my upright intentions, can already effect this? Why did his disciples demand Faith of all those who were converted to Christianity? Is not then an honest irreproachable life sufficient in itself to make me happy here; and worthy of a better lot hereafter?

No! Jesus and his inspired disciples preached, not without reason, Faith and its saving power.