faith rests on Christ, so these things rest on faith; as he is the only foundation of faith, so faith is the only foundation of the graces. The text, therefore, is addressed to every believing reader. Ye, and every one of you, who have "obtained precious faith," are called to build the pyramid. Let us examine the materials in order.

1. Virtue.-In the mouth of heathen writers this word signified morality in general; and, in the mouths of many modern preachers, it expresses much the same-acts of morality such as may flow from the hearts of unconverted men, and without any work of the Spirit of God. But such is not its meaning in these inspired words; it there signifies courage, fortitude, resolution, determination, that firm and noble spirit which fits a man for holy conflict. Faith soon brings foes, and if fighting come before fortitude, the consequences are easily foretold;-the saint, instead of a victor, is vanquished. Peter, in his former epistle, says, "If ye suffer for righteousness' sake, happy are ye; and be not afraid of their terror, neither be troubled; but sanctify the Lord God in your hearts." When a man ceases to be wicked, the wicked will cease to be his friends. Corruption is the bond of union among bad men; and he who escapes is hissed and hooted by the rest. According to Peter,

they think it strange that ye run not with them to the same excess of riot, speaking evil of you." But if mere personal piety demands this, usefulness to men's souls demands it much more. If the sight of silent loyalty so offends the wicked, how much more rebuke for their sins! The highest of all human undertakings is that of turning men to righteousness; and to this work, fortitude, courage, determination, is indispensable. If you want this, whatever else you may have, and in whatever measure, you can make little way; and hence it is that many people, otherwise of an excellent spirit, are passing through the world, leaving it very little the better for their existence. Now, it is to be remembered, that the want of this is to be viewed, not as a misfortune, but as a fault. To possess it, is not simply a privilege, but a duty. Let not the most timid child of God, who reads these words, despair of acquiring this virtue! Have you forgotten your parentage? Have you forgotten the presence and promise of your Almighty Parent? Hear his precious remonstrance with you: "I, even I, am

he that comforteth you: who art thous that thou shouldest be afraid of a man that shall die, and of the son of man which shall be made as grass; and forgettest the Lord thy maker?" Isa. li. 12, 13. This fear, you see, is very dishonouring to our heavenly Father. Away with it, then, and put a cheerful courage on! Let this be your motto: "If God be for us, who can be against us?"

2. Knowledge. What kind of knowledge is meant? The knowledge of God in Christ. Peter places great stress upon this knowledge. He mentions it four times in the space of eight verses. It is the very essence of the doctrine of salvation. Jesus says, "This is eternal life, to know thee." These few words include an inconceivable amount of matter. God, and God in Christ, reconciling the world to himself! What a theme! It is only a glimpse of this that is obtained in conversion. It is as the first ray of morning light, that shines more and more to the perfect day. The knowledge of God is to be found only in the word of Christ, and through the teaching of his Spirit. "The word of Christ," signifies the whole of the gospel communication; therefore Paul says, "Let the word of Christ dwell in you richly in all wisdom." There is no growing in grace without growing in knowledge; in fact, to grow in grace is to grow in sanctified knowledge; and therefore, at the close of this epistle, we find Peter exhorting these very Christians to "grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ." But this is a matter in which the Christian is particularly active. This knowledge cannot be forced upon a man. He who is determined to remain a fool, may do so in spite of the universe. To obtain this wisdom requires desire, determination, and labour. Solomon's account of the matter is very impressive. Let us hear him :-" My son, if thou wilt receive my words, and hide my commandments with thee; so that thou incline thine ear unto wisdom, and apply thine heart to understanding; yea, if thou criest after knowledge, and liftest up thy voice for understanding; if thou seekest her as silver, and searchest for her as for hid treasures;"-(what desire, what study, what prayer!)-then shalt thou understand the fear of the Lord, and find the knowledge of God." Reader! there is but one way of getting this knowledge, and this is it. Seek it thus, and you will assuredly find it. It will

repay the toil a thousand-fold! It is indispensable to high personal religion, and spiritual enjoyment; and not less so to spiritual usefulness. An ignorant man's usefulness must of necessity be limited. The times which are passing over us especially call for intelligence in all Christian men aspiring to be useful.

3. Temperance.-This means the due restraint and regulation of all the appetites and passions. It stands opposed to sensuality. The Apostle James represents this world's wisdom as "earthly, sensual, and devilish;" and John de

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scribes the men who stained the fellowship of the church, as "sensual, having not the Spirit." Paul, standing before the voluptuous Felix, "reasoned of righteousness, temperance, and judgment to come. Righteousness mainly refers to our treatment of others; temperance, of ourselves. Custom, in our times, has, in a great measure, limited the term to the use of meats and drinks; and to these, doubtless, it mainly refers; but this is not altogether correct, as may be seen from the Scriptures. Paul, referring to the games of Greece, says, Every man that striveth for the mastery is temperate in all things," in all things, showing that the principle extends to a number of particulars. Muscular vigour was the thing wanted for these games; therefore, it became those who panted for the honour of the prize, to avoid excess of every kind, which always tends to debilitate the body, and through that the mind. The slothful, the effeminate, the sensual, are fit for neither moral nor physical conflict. Paul exemplifies his own lesson: "I, therefore, so run, not as uncertainly; so fight I, not as one that beateth the air; but I keep under my body, and bring it into subjection; lest that by any means, when I have preached to others, I myself should be a castaway." In this respect he offers himself for a pattern: thren, be followers of me, and mark them which walk so as ye have us for an example; for many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ: whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things." Let all saints, therefore, study and practice self-denial. Luxuriousness, softness, and effeminacy but ill accord with the heroic character of the prophets and apostles, faithful servants of the Son of God!

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4. Patience. This is a most important

grace of the Christian character, which is ofttimes sadly marred for the lack of it. The father of the faithful, Abraham himself, has furnished to all his spiritual seed a splendid example. He was abundantly supplied with glorious promises, but the period of their fulfilment was so distant as sorely to try his faith and patience. Still he nobly endured the trial; patience had its perfect work, and the conclusion was glorious. Of Job nothing need be said; a man of many graces, yet in no grace was he so eminent as in that of patience. Through this grace he has been famous in all ages; and will continue to be so to the end of time; but the distinction cost him dear. What sufferings, what sacrifices, and what calamities! But under the Divine guidance, tribulation wrought patience, patience experience, and experience hope. There is no grace on which the discipline of Divine Providence is so much meant and made to bear as on patience, because of its connection with humility. Impatience and pride go together; pride must be torn from the soil of the human heart to make way for the heavenly plant of patience. So long as we are under the government of a gracious Providence we shall have need of patience; so long as we are either in the church or in the world, we shall have need of patience. We cannot dispense with patience till we have put off mortality. Deficiency of patience is the source of much evil which might otherwise be prevented in the family, in society, and the kingdom of God. Oh! for more patience to all good men. Patience is a chief element of wisdom. Rashness resides in the temple of folly.

5. Godliness.-This grace gives character to all the rest. All the foregoing virtues may exist to a considerable extent among heathens; this is wanted to give them a Divine essence, and communicate to them the stamp of heaven. Peter speaks to men who dwell in God, and God in them, men in whom the love of God is the spring of action. In matters of morals, motive is everything. Hence the apostolic injunction-" Whether ye eat or drink, or whatsoever ye do, do all to the glory of God." The morality which is without God, is always of a defective character, and an uncertain nature. The indwelling of the Spirit of Christ is the true and never-failing source of the graces. Let us, then, through the Spirit multiply the deeds of the body, and we shall live! For as many as are

led by the Spirit of God, they are the sons of God. Blessed privilege! The Lord help us to prize it, and to walk as becomes the glorious distinction!

6. Brotherly kindness.-This is the kindness which is due from brother to brother, kindness founded in our heavenly relationship. There is something, yea much, due from man to man on the ground of our common humanity; but unspeakably more on that of our commo. Christianity. This love is, indeed, the sure test of Divine sonship and Christan brotherhood: "We know that we have passed from death unto life, because we love the brethren; he that loveth not his brother abideth in death." "God is love; love, therefore, is of God; and every one that loveth is born of God, and knoweth God. Hereby know we that we dwell in God, and he in us, because he hath given us of his Spirit," and "the fruit of the Spirit is love." All the apostles unite in their teachings of love: "Love as brethren; be tender, be courteous." Far from us, and from ours be everything that is harsh, coarse, cutting, or unkind, and unbecoming brothers!

7. Charity. This is the crowning grace of the faithful. This is the proof of the divinity of our religion, and it stamps man's nature with its own quality. This is that which loves an enemy, and blesses a curser! This is that which gives to a robber, and preserves a destroyer! This is that which suffers long and is kind; beareth all things, hopeth all things, endureth all things, and never fails! This is pre-eminently a grace of the Spirit; and that we may possess it in full measure, we must be filled with the Spirit, that we may know the love of Christ which passeth knowledge, and be filled with all the fulness of God! This is the very consummation of religion; and short of this no child of light should stop. Let us all press towards the mark till we reach the full stature of perfect men!

Let us only conceive of one in whom all this is realized, of one who, to precious faith, has added these seven graces. Beautiful spectacle! Blessed soul! Look at him there is a child of God; there is a temple of the Spirit; there is an example of grace reigning; there is an epistle of Christ; there is an heir of glory! This is the true grace of God; this is the end of faith, the salvation of the soul. How this portrait frowns on a religion of barren speculation, mere form and ceremony! We must next consider,

II. THE MANNER OF DOING THESE THINGS. That "practice makes perfect," is a maxim generally known and approved; and sincerely to contend the contrary would lead to a man's being deemed of unsound mind. There are many things that appear almost miraculous, which are fully explained on the principle that "practice makes perfect." But the practice which is followed by perfection is composed of constant, careful, and earnest labour. Diligence is made up of these particulars; and "all diligence" implies these things in the largest measure. It is the condition of all high acquirement, the price of all true excellency. What accounts biography sets forth of the toils connected with high attainments in art and science, literature and philosophy! Yes, and records, in all respects comparable to the most eminent of these, exist in abundance among the churches of Christ. These are not limited to a Luther and a Calvin, a Baxter and an Owen, a Wesley and a Whitfield; they are found among numerous saints of lesser note, but still of great excellence, -men and women who, while by no means slothful in business, were "fervent in spirit, serving the Lord."

Whatever that may be about which diligence is exercised, the thing itself is essentially one and the same. This busy

age and country of ours supply examples innumerable, of the highest order, of diligence in relation to the world. What numbers there are who make a religion of their business! It literally swallows them up! Converse, observation, reading, reflection, their entire thoughts, and the very dreams of the night, all are absorbed by it. Now we have simply to change the matter, without touching the machinery, and we have the thing required, the picture Paul drew, and the course Paul inculcated. What is commanded, is, that men should make a business of religion. The charge given to Joshua, on his induction to office, is worthy of our most profound regard: "There shall not any man be able to stand before thee all the days of thy life; as I was with Moses so I will be with thee; I will not fail thee, nor forsake thee. Be strong and of a good courage; for unto this people shalt thou divide for an inheritance the land which I sware unto their fathers to give them. Only be thou strong and very courageous, that thou mayest observe to do according to all the law which Moses my servant commanded thee; turn not from it to the

right hand or to the left, that thou mayest prosper whithersoever thou goest. This book of the law shall not depart out of thy mouth; but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein; for then thou shalt make thy way prosperous, and then thou shalt have good success. Have not I commanded thee? Be strong, and of a good courage; be not afraid, neither be thou dismayed; for the Lord thy God is with thee whithersoever thou goest.'

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This wonderful charge comprises with in itself the elements of a treatise. hold that cluster of inculcations! What devotion to office, what self-consecration, what intensity of purpose, what energy of pursuit, what study of the inspired Records! Here is diligence, "all diligence.' Let the spirit of this charge be acted out, and the expression of our text is satisfied. It was gloriously exemplified in the character of the apostle of the Gentiles. What urgency of object, what straining of spirit in his words!" I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus, this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press towards the mark, for the prize of the high calling of God in Christ Jesus." With Paul it is clear, that, in everything, the world to come predominated. All his work was done in the light of eternity. Each day beheld the full discharge of the duties of a citizen of both worlds. Here, then, is the pattern of the Gentile churches.

The random declamations of a censorious egotism which, on this subject, have been familiar to every age, are undeserving of notice. There is among the churches, doubtless, much negligence; many are "at ease in Zion;" but many, also, are busied in the great work of "making their calling and election sure." This is only saying there is much true piety in the land; for this diligence of which we speak is not merely the measure of piety, and the test of it, but piety itself. Sluggishness in the business of religion is want of religion. Without the heart, the whole heart, it is nothing. Here a half heart is no heart; the offer of it is an indignity! Can that be acceptable with God which is contemptible with men? The crowning attribute of love is its completeness: "Thou shalt love the Lord thy God with all thy soul, and heart, and strength, and mind." The mere

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terms of the Scripture before us imply, that in working out our salvation there is much to be done: "Give diligence”— "giving all diligence;" these are expressions not at all to be reconciled with an easy, thoughtless profession. The religion of a Protestant pharisee, or a Roman Catholic ritualist, admits of no such phraseology. The diligence of all such people centres on things external; it has nothing to do with the seven graces-it is a thing apart from conscience and character. The diligence of the saint, on the contrary, has much to do with the mysteries of his own inner man, and is a work of severe and ceaseless labour. In contradistinction, too, from the reckless, extempore life of the easy orthodox professor, it is life in earnest, and life upon system. This is absolutely indispensable to the addition of those graces, by the exercise of this diligence. Random sailing will never conduct the mariner over the mighty ocean, to his desired haven at the antipodes; and equally fatal will be random travel to pilgrims for eternity. The man who makes no effort to be right, as a rule, is most certainly wrong. No man's life is better than his plans; but he who has no fixed plan has clearly no settled purpose, and is attempting no performance. In such a state of things there is no need, no place for diligence. Affections and morals are a small part of the concern either of the hypocrite or of the devotee. To them time and place, form and ceremony, are everything, Such religions are easy, as providing_for heart iniquity and utter worldliness. The religion of Christ is of another nature; its subjects are citizens of two worlds, of both of which they discharge the duties at the same moment. They carry their religion into the very heart of their business, and their business in the very heart of their religion; that is, they do business religiously, and prosecute religion in a business-like manner. Here lies the wisdom of their course, and here its difficulty. To become devotees is easy, to become worldlings is to follow nature; but to make a business of religion, while properly conducting the business of life, is to perform a moral miracle for which nothing can prepare but the grace of Christ, a boon which all may enjoy that are willing to receive it. We have, therefore, lastly, to consider,

III. THE MOTIVES TO DO THESE THINGS IN THE MANNER PRESCRIBED.

These motives, largely viewed, are numerous and various; but the apostle

here fixes only on the chief of them. You will thereby,

1. Determine your calling and election. —This is a matter of such moment that we must take pains to understand it. Is it still doubtful in the Divine counsel and purpose? Is election to eternal life contingent upon the doing of these things? Does the voice of Inspiration run thus: -Do these things, and thou shalt be elected? So many have taught, and more have believed; but such is not the teaching of the apostles, who declare of God, that "He hath chosen us in him before the foundation of the world." Election is not of man's works, but of God's grace. Does it, then, mean "making calling and election sure" to one's own conscience? No; election is a fact, and with such a fact conscience cannot deal; it lies far beyond the range of conscience. It is a secret of eternity, which nothing can reveal but the events of time:

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Knowing, brethren beloved, your election of God; for our gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance, was Paul's language to the Thessalonians. Here, then, the "election" was known by the " calling;" it was considered that all who obeyed the call were chosen to life, and obeyed in virtue of a Divine power. The apostles teach that the saints were chosen not simply to a glorious privilege, but to a new character, the effect and proof of a new nature. Peter here states, that they were "called" to "virtue" as well as to glory," and in the absence of the virtue he held forth no hope of the glory. Paul, speaking to the Ephesians, says: hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love."“We are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them." This is the general tone of the New Testament Scriptures on the subject, from which it is incontrovertibly clear that the proof of election is an affair not of conscience, but of character.

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From all this, then, it follows that these two important words, "calling and election," to be rightly understood, must be separated. The evidence of your election is your calling; the evidence of your calling is your character. Your justification is proved by your sanctification; your change of state by your change of character; your title to heaven by your meetness for it; God's love of you by

your love of him. But evidence arising from character is evidence of degree; it admits of indefinite increase. That portion of an idolatrous assembly, who heard the gospel at the lips of the apostles, and professed to believe it, were straightway baptized, separated from unbelievers, and associated together for instruction, and the observance of Christian ordinances. This alone, in those days, was no mean proof of the sincerity of their profession. Still the reality of their calling, and consequently of their election, was barely probable, and might turn out a delusion. No matter; if so, they had their remedy in the power of expulsion.. Such profession was ground sufficient for baptism, and reception to the Christian fold. Thus, at Samaria, Simon, the sorcerer, professed to "believe Philip preaching the things concerning the kingdom of God, and the name of Jesus, and was baptized." But when Simon showed that his faith was feigned, Peter, addressing him, said, "Thou hast neither part nor lot in this matter; for thy heart is not right in the sight of God." Thus the probability concerning his conversion passed away, and his infidelity became certain. John, speaking of certain deserters, says, "They went out from us, but they were not of us; for if they had been of us, they would have continued with us." Jude, too, referring to the same class, says, "These be they who separate themselves, sensual, having not the Spirit."

The result, then, of the whole, is, that the evidence of conversion was the change of character and conduct, and that every step in the improvement of these was an increase of the evidence. By adding Peter's seven graces, in full measure, the proof of their calling, and, by consequence, of their election, would be raised to the point of moral certainty. It would be placed beyond all reasonable doubt; the evidence would be completed, the case perfected. How great the blessing of such an attainment! Reader, be this thy business, the grand aim of thy life. Every increase of this will be followed by an increase of peace, comfort, hope, and joy. God, in mercy, has suspended our privilege upon our duty; he that "follows the Lord fully" will be "filled with all the fulness of God." Is it possible to present motives of greater power to the doing of these things? There is yet another; you will thereby

2. Secure your stability in the gospel salvation." If ye do these things ye shall never fall." What a motive! And