tree, lives by virtue derived from the tree, and is enabled from that time to bring forth its appropriate fruits. Our Lord in this view says, "I am the vine; ye are the branches. He that abideth in me, and I in him, the same bringeth forth much fruit for without me, or separate from me, ye can do nothing." In this again the Gospel differs widely from the law for, whilst the law issued its commands, it imparted no power to obey them: but the Gospel conveys to the soul of the believer such a measure of strength, as enables it to mortify sin, and to abound in all the fruits of righteousness to the praise and glory of God. This is what St. Paul expressly tells us: "The law of the Spirit of life in Christ Jesus, that is, the Gospel, (which St. James in nearly similar terms calls the law of liberty,') hath made me free from the law of sin and death: for what the law could not do, in that it was weak through the flesh, God, sending his own Son in the likeness of sinful flesh, and for sin, (hath done; that is, he hath) condemned sin in the flesh; that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit'." I may add, that the Gospel gives us a more liberal spirit, in that it does not force us to do what is hateful to us, but disposes us willingly to take upon us the yoke of Christ, and renders" his yoke easy, and his burthen light." The current of a believer's affections is changed by itm; so that, though he still feels the workings of corruption strong within him, he "delights in the law of God after his inward man"," and "has his conversation in heaven," as the unbeliever has on earth°. Thus does "the law of faith p" "make men free ;" and "the liberty which they receive from Christ renders them free. indeed'."] The Apostle, in calling men's attention to the law of liberty, marks, II. Our duty in relation to it If we have been made free by the Gospel, we are bound to regard it, 1. As our rule of conduct here— [The substance of all its commands is comprehended in one word, Love. As he that loveth fulfils the law, so he that loveth fulfils the Gospel also; as St. Paul has said; "Bear ye one another's burthens, and so fulfil the law of Christ"." But here we must particularly observe, that our obedience to 5. k John xv. 1, q John viii. 32. 1 Rom. viii. 2-4. m Col. iii. 2. this law is not restricted to overt acts: our whole spirit must accord with it, and be moulded by it. If we notice the particular conduct which the Apostle reproves, we shall find, that it was not such as would have brought down censure from the world at large: it would rather have been commended as a respect due to the higher orders of society. But, when strictly examined, it was contrary to the principle of love: and that was quite sufficient to render it an object of severest reprobation. The doing as we would be done unto, forms the proper standard for our conduct towards all mankind: and if, either in word or deed, we deviate from that, we transgress that holy law which we are bound to obey. How far this heavenly principle extends, may be seen in the description given of it by St. Paul: and, if we do not in the constant habit of our minds endeavour to attain it, we may believe what we will, and do what we will, and suffer what we may, but, after all, we shall be only as sounding brass, and as tinkling cymbals.] 66 2. As God's rule of judgment hereafter [By this law we shall be judged in the last day. It is remarkable, that in the account which our Lord gives us of the final judgment, there is no mention made of any actual transgression as determining the fate of the ungodly: their performance of the offices of love is the only subject of inquiry; and their neglect of them is the only ground that is specified for their eternal condemnation". Of course, I must not be understood to say, that this will really be the only subject of inquiry, or the only ground of a sinner's condemnation; for no doubt the whole of men's lives will be taken into the account in fixing their eternal destiny: but it is the only thing mentioned by our Lord in his account of that day: and this is sufficient to shew us the vast importance of keeping it ever in our view. We must attend to it no less in our words, than in our actions; and "so speak, and so do, as they that shall be judged by the law of liberty."] That we may bring home this subject more powerfully to your hearts, we would entreat you to bear in mind the main points contained in it: REMEMBER 1. The true nature of the Gospel [Men universally conceive of the Gospel as a system of restraints and when we call upon them to obey the Gospel, they consider us as attempting to abridge their liberty. But the very reverse of this is true. We find men slaves to the t 1 Cor. xiii. 1—7. u Matt. xxv. 34-46. world, and sin, and Satan; and we come to break their chains, and to set them at liberty. Our blessed Lord proclaimed this as the great object of his mission, "to preach deliverance to the captives, and to proclaim the acceptable year of the Lord." There are now, as there were in the Jewish state, many who love their bonds, and account the service of their master preferable to the liberty that is proclaimed. But this does not at all change the nature of the Gospel, which is altogether "a law of liberty" to all who truly embrace it. Do not then imagine, that, when we would induce you to renounce all the lords that have had dominion over you, we would bring you into bondage, or deprive you of any thing that will conduce to your real happiness. We make our appeal to yourselves, and ask, Whether what you have hitherto considered as liberty, has not been in reality the sorest bondage? We ask, Whether sin has not kept you from the love and service of God, and bound you as with adamantine chains to the objects of time and sense? We ask, Whether in proportion as you were brought to the employment and felicity of the heavenly hosts, you would not attain to perfect freedom? To all then we say, Believe in Christ, and give yourselves up to him, and ye shall then "be delivered from the bondage of corruption, into the glorious liberty of the children of God."] 2. Its proper tendency [Strange as the inconsistency is, the very persons who will exclaim against the Gospel as making the way to heaven. so strait that nobody can walk in it, will cry out against it also as a licentious doctrine, and will represent the preachers of it as saying, that men may live as they please, provided only they believe. But the Gospel is "a doctrine according to godliness;" and the very "grace of God which bringeth salvation, teaches men to deny ungodliness and worldly lusts, and to live righteously, soberly, and godly in this present world." The Gospel, it is true, is "a law of liberty;" but not of liberty to live in sin: it is a liberty from sin; and a liberty in the ways of God. Instead of superseding morality, it raises the tone of morals to the highest possible pitch, requiring us to "walk in all things as Christ walked," and to "purify ourselves even as he is pure." And, whilst it sets up this high standard for our attainment, it sets up the same for our trial in the last day; and requires us so to speak and so to do, as they that shall be tried and judged by it. Know therefore, that notwithstanding the Gospel is as free for all as the light we see and the air we breathe, its proper tendency is to assimilate us to God, whose name and nature is LOVE".] * Luke iv. 18, 19. y Rom. viii. 21. z 1 John iv. 8, 16. 3. The wisdom of all who profess to have embraced it [Doubtless it is your privilege to be rejoicing in God your Saviour, and in the freeness and fulness of his salvation But you must also keep in view the future judgment, and be acting continually with a reference to it. There is no dispensation given to you to continue in sin: "Shall you continue in sin, that grace may abound? God forbid." The scrutiny which you shall undergo in the last day, so far from being less exact than that of others, will be more strict, in proportion to the advantages you have enjoyed, and the professions you have made. Your acceptance, it is true, will be solely on account of what the Lord Jesus Christ has done and suffered for you: but the truth of your faith will be tried by the works it has produced: and according to the measure and quality of them will be your reward. I say then, in all that you say and do, have respect to the future judgment, when "God will bring to light the hidden things of darkness, and will make manifest the counsels of the heart:" and in order to your being approved of God in that day, "walk in love, as Christ has loved you";" and, whilst you endeavour to "walk in his steps," "let the same mind also be in you as was in Christ Jesus."] a 1 Pet. iv. 17. b Eph. v. 2. c Phil. ii. 5. MMCCCLXV. JUSTIFICATION BY WORKS EXPLAINED. Jam. ii. 24. Ye see then how that by works a man is justified, and not by faith only. CERTAINLY, of all the questions that can occupy the human mind, the first and greatest is," How shall man be just before Goda?" On this subject men have differed from each other as far as the east is from the west. To this difference the passage before us has not a little contributed. It is therefore most desirable that we enter candidly into the investigation of it, and endeavour to ascertain with all possible precision what is so indispensable to our eternal welfare. a Job ix. 2. It is obvious, that the words which I have read to you are a deduction from a preceding argument. We ought therefore carefully to examine the argument itself; for, it is only by a thorough knowledge of the premises that we can understand the conclusion drawn from them. Suppose that I were, as a conclusion of an argument, to say, So then man is an immortal being;' if the argument itself were not investigated, you might understand it as a denial of man's mortality: but, if the argument shewed, that the conclusion referred to his soul alone, the conclusion would be found perfectly consistent with an apparently opposite position, namely, that man is a mortal being. In like manner, if the Apostle's argument in the preceding context be candidly examined, there will be found no real inconsistency between the deduction contained in the text, and an apparently opposite deduction which may be founded on premises altogether different. Let us consider then, I. The Apostle's argument The first thing to be inquired is, Whence the argument arose ? or, What was the occasion of it? [St. James was reproving an evil which obtained to a very great extent among the Church in his day; namely, the shewing partiality to the richer members, whilst the poorer were treated with supercilious contempt, and harassed with the most flagrant acts of oppression. Now, as this was directly contrary to the whole spirit of Christianity, he introduced his reproof with these words; "My brethren, have not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons." Now THESE WORDS, DULY NOTICED, WILL GIVE A CLUE TO THE WHOLE. "Have not the faith of our Lord Jesus Christ with respect of persons:" HOLD NOT THE TRUE FAITH IN SO ERRONEOUS AND UNWORTHY A MANNER. He then proceeds to shew, that a faith productive of no better conduct than that, will never justify, 66 never save," the soul": for that it is a dead faith, and not a living one, a mere carcass, and not a living body.] The next thing we have to do is, to trace the steps of his argument— b ver. 2-6. VOL. XX. c ver. 1. d ver. 14. ever. 26. F |