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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 shew 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 multiplied, 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 hears an express command of Christ with contemptuous neglect, and habitually disobeys it, cannot reasonably expect to be thought his true disciple; yet, who can deny that immense multitudes 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 says:" for as he will shortly come, and make a complete and final separation; it is of the utmost consequence to every one, that he learn his real character and condition, before the door of mercy and hope be for ever shut against him.

Let each individual, therefore, seriously and impartially enquire, whether he have that inward

evidence of having believed and obeyed the gos pel, which arises from a fervent desire that God may be glorified in the conversion of sinners, and from an uniform endeavour 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: and if we really accept of this invitation, "giving diligence to make our calling and elec"tions ure;" the subsequent change will constitute a "witness in ourselves," that we are partakers of Christ, and that his Spirit dwelleth in us.

Finally, my Christian 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 king"dom and glory."


JAMES, i. 22-25.

and not hearers only, For if any be a heardoer, he is like unto a

But be ye doers of the word, deceiving your own selves. er of the word, and not 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.


HE apostle James seems to have especially intended his epistle, as an antidote to the delusion of those, who abused the doctrines of grace; and who, expecting salvation by a dead faith, considered good works as altogether superfluous. This may account for the remarkable difference, between his language and that of St. Paul; who was chiefly employed in contending against such as ran into

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 the grand mean of regenerating sinners, and rendering them willing to consecrate themselves unto God: he gives some directions concerning the manner, in which men hear and receive the divine message, that it may be "in them an engraft"ed 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


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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 chiefly manifested by self-denying kindness to men for the Lord's sake, and separation from all the pollutions of this evil world. Now," says "St. Paul, "abideth faith, hope, and charity; but "the greatest of these is charity."

The text viewed in this connexion, may give us an opportunity of considering,

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



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

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

IV. The contrast 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 his wisdom, power, and goodness, and demonstrates his being and perfections.-"The heavens declare "the glory of God, and the firmament sheweth 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

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