XII.] BY THE CONSISTENT BEHAVIOUR OF BELIEVER5. 975

within his proper sphere; and propose it to himself as the grand object of his future life, to which all other pursuits ought to be subordinated, and if possi ble rendered subservient. He should watch over his tempers, words, and actions; and endeavour to regu late them in such a manner, that they may give the utmost energy to his attempts, to recommend the gospel to his family and acquaintance. It should be his constant aim, to strengthen the hands of faithful ministers; and to show in his own conduct, the reality, excellency, and beauty of pure religion, and its tendency to render men happy and useful.!

When this is carefully and generally attended to, the number of real Christians will commonly be mul tiplied, the light of life will be more widely diffused and the grain of mustard-seed will become a large plant.

We cannot reflect seriously on this subject, without lamenting, that there are but few: Christians, even in nations professing Christianity. The man, who habitually hears an express command of Christ with contemptuous neglect, cannot reasonably expect to be thought his true disciple; yet, who can deny that immense maltitudes of professed Christians do thus treat the exhortation contained in the text Let none then be offended with us, for distinguishing between true believers, and those who say to Christ, Lord, Lord, but do not the things which he commands: for as he will shortly come, and make a complete and final separation; it is of the utmost conse quence to every one, that he learn his real character and condition, before the door of mercy and hope be for ever shut against him.

#76 CONCLUDING WARNINGS AND EXHORTATIONS.

Let each individual, therefore, seriously and impar tially enquire, whether he hath that inward evidence of having believed and obeyed the gospel, which arises from a fervent desire that God may be glorified in the conversion of sinners, and from an uniform endeayour to" let his light shine before men," for that purpose. If this be wholly wanting, the most exact creed, and the strictest form of godliness will prove entirely unavailing. The Judge, at his appearance will silence all such pleas, by saying with awful indignation, "Depart from me, all ye workers of 'iniquity." In proportion, as we are doubtful, whether this be indeed the ruling principle of our hearts and the plan of our lives; we should question whether our faith be living, and our hope warranted. We are, however, invited to come to Christ, as sinners for salvation, whatever our state and character may have hitherto been: and if we really accept of this invitation, “giving giving diligence to make our calling and election sure;" the subsequent change will constitute a witness in ourselves," that we are partakers of Christ, and that his Spirit dwelleth in us.

Finally, myChristian brethren, we all need to be deeply humbled, that we have not " let our light shine before "men," in that measure, and to that effect, which our peculiar advantages and obligations rendered incumbent on us. Let us then confess and lament our unfruitfulness and while we humbly crave forgiveness of the past, let us earnestly beseech the Lord for a larger measure of his grace; that we may henceforth walk more worthy of God, who hath called us to his kingdom and glory."

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But be ye doers of the word, and not hearers only, decerving your own selves. For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass. For he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was. But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed.

THE apostle James seems to have especially intended

his epistle, as an antidote to the delusion of those who abused the doctrines of grace; and, expecting salvation by a dead or notional faith, considered good works as altogether superfluous. This may account for the remarkable difference, which there is between his language and that of St. Paul; who was chiefly employed in contending against those, that were prone to the opposite extreme. Having therefore shown that temptations and sins must not be ascribed to God, the unchangeable giver of every good and perfect gift;

and observed that the word of truth is especially made use of, in regenerating sinners, and rendering them willing to consecrate themselves unto God: he gives some directions concerning the dispositions and manner, in which men should hear and receive the divine message, that it may be " in them an engrafted word, "able to save their souls." He then introduces the passage, which I have chosen for the subject of our present meditation, and concludes with these remarkable words; " If any man among you seem to be religious, and bridleth not his tongue, but deceiveth "his own heart: this man's religion is vain. Pure

religion and undefiled before God and the Father "is this; to visit the fatherless and widows in their "affliction, and to keep himself unspotted from the "world." The religion which God approves, when viewed apart from the principles whence it springs, and the ordinances through which it is produced and maintained, is principally expressed by self-denying acts of kindness to men for the Lord's sake, and separation from all the pollutions of this evil world. "Now," says Paul, "abideth faith, hope, and charity; but the greatest of these is charity." The text viewed in this connection, may give ús an opportunity of considering,

I. The peculiar intent of revelation, and the purposes which it was evidently designed to

answer,

II. The inefficacy of hearing without prac tising, to accomplish any of these purposes,

XIII]

MEN CREATED TO GLORIFY GOD.

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III. The nature, and sources of that fatal selfdeception, into which numbers are in this respect betrayed.

IV. The contrast here stated betwixt the mere hearer, and the practical student of scripture,

I. We consider the peculiar intent of revelation and the purposes which it was evidently intended to

answer.

"The Lord made all things for himself;" that in different ways they might manifest his glory. The inanimate creation, in every part, proclaims, as it were his wisdom, power, and goodness, and demonstrates his being and perfections. The heavens declare the "glory of God, and the firmament showeth his handy"work." Each of the animal tribes answers the end of its creation, and enjoys all the felicity of which it is capable, except as involved in the consequences of our sins. But rational creatures should glorify their Maker in a higher manner; being formed capable of understanding the display he hath given of himself in his works, and of rendering him the reasonable service of adoration and obedience: in which, as connected with the ineffable enjoyment of his love, their genuine felicity consists. Yet, without at all considering the difference observable in men's character, it is undeniable, that all have forsaken the fountain of living waters and have hewn out for themselves cisterns, broken cisterns that can hold no water."This

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