awaited them, and admonishes them to regulate their lives by a reference to it. But he says that we shall be judged by the law of liberty. That the apostle, by this expression, understands the Divine dispensation of the new covenant, the gospel of Jesus Christ, the Saviour of sinners, has been already shown. He therefore intends to say, that both in our words and actions, (for our words are to be regulated by the royal law of love,) that is, in our whole lives we must be influenced by the consideration that we are placed under the law of liberty; that we are the children of the new covenant, those who have obtained the mercy of God in Christ, whose sins are forgiven, who by the aid of God's grace are brought into the glorious freedom of adoption, while so many around us sigh under the bondage of another law; all those, namely, who are not yet made free by the Son, who hath broken for all that believe the fetters of sin and death. But that we shall be judged according to this law, and that since so much has been given to us, much will be required of us, should excite us so much the more to earnestness and diligence in "following after holiness." Not as if the apostle, by referring to the approaching judgment, wished to terrify us, and by means of terror to call into action right principles within us. How would that consist with his anxiety that love should be implanted in the hearts of his brethren? For in proportion as love takes root in us, and all we say and do is an outflowing of heavenly love, shall we be less impelled and actuated to fulfil

the law by fear of the judgment. "There is no fear in love; but perfect love casteth out fear," 1 John iv. 18. Wherefore the apostle calls the law by which we are to be judged, the law of liberty, because it expects from us and produces in us voluntary obedience, obedience which is the effect of love; because all the actions of a man who has become subject to this law are free and joyful, proceeding not from an outward but an inward constraint, from the harmony of his whole being with itself. This is the true liberty, in which we must stand redeemed as the children of God. Then we shall have no cause to fear the judgment, for our Judge will be the same Being who has redeemed us; and his countenance, when he shall sit upon the throne of his glory to judge the living and the dead, will not appear more awful and stern than it now appears to us, if in the present world we perform his will, make our life in some humble measure a transcript of his, and maintain communion with him by prayer and the holy supper, by which he constantly unites himself afresh to us.

And now, as the apostle never lost sight of the poor and afflicted, who were often despised and oppressed by persons of wealth and reputation, he speaks once more at the close of this section on the subject of mercy; as if he had wished to comprise all which he had previously said respecting the royal law of love, in that mercy which lay so near his heart." For he shall have judgment without mercy, that hath shewed no mercy; and mercy rejoiceth (or glorieth) against judgment."

Of this "judgment without

mercy," the Redeemer speaks in the 18th chapter of Matthew, in the well-known parable of the king who wished" to take account of his servants." When the servant who owed ten thousand talents was unable to pay, the king had compassion, and forgave him his debt. But this same servant dealt most rigorously with a fellow-servant for a far smaller debt, and would not hearken to his prayer for delaying payment; wherefore" his lord was wroth, and delivered him to the tormentors till he should pay all that was due unto him." My brethren, the immense debt of our sins, which lies upon us all without exception from our birth, in the sight of God, and which we cannot atone for or remove; this debt God has remitted to us, through Jesus Christ; this debt the Son of God took upon himself, when he appeared on earth, and died upon the cross for us. He hath blotted out the handwriting which testified against us. But if we do not exercise the like mercy towards those who are indebted to us, or who stand in a relation of dependence to us, similar to our dependence upon God, we shall receive "judgment without mercy;" nor shall we obtain a remission of what we owe both to God and man. Let us then exercise mercy towards our brethren, both in our words and actions, and shun all unmerciful severity of judgment, all harshness in sentiment and conduct; since we are assured that with what measure we mete, it shall be measured to us again. Let us have no respect of persons,” since God, who sent his Son into the world, not to condemn, but to save it, has made no difference

between men, but has had compassion on all sinners, continually pities them, and invites them to his kingdom; but will first make a difference at "the end of the days," when the Son of man shall come again to judgment. Then will "mercy," but only mercy, "rejoice against judgment." Those who have been the followers of God and of Jesus Christ, who by their words and actions of forgiving love have made known the transcendent virtues of their compassionate Saviour, and have resembled him in selfdenying and condescending services to their fellow men, will then stand in the judgment; they will, as it were, triumph over it, for that the expression in our text affirms. "Mercy rejoiceth against judgment." Mercy, in that wide extent of meaning in which the apostle here employs the term, is but another name for love, that helping and rescuing love, which is the genuine effect of our faith. Where vital love has not been produced through faith, (for faith in Jesus Christ, the Lord of glory, cannot consist in the mere letter, in a dead profession,) fear only can govern in the soul, which must then look forward with foreboding and dread to the final consummation of all things. But that love which will finally expel all natural fear and dread, is, to use the language of the apostle John, " made perfect, that we may have boldness in the day of judgment." Then forgive one another, as God for Christ's sake hath forgiven you. "Be ye merciful, as your Father also is merciful." "Blessed are the merciful, for they shall obtain mercy."

LECTURE IX.

JAMES ii. 14-19.

What doth it profit, my brethren, though a man say he hath faith, and have not works? can faith save him? If a brother or sister be naked, and destitute of daily food, and one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit? Even so faith, if it hath not works, is dead, being alone. Yea, a man may say, Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works. Thou believest that there is one God; thou doest well: the devils also believe, and tremble.

ONE of the most important subjects of christian meditation is, beyond all doubt, that on which the apostle communicates his views in the passage that has been just read to you; and it is gratifying, after having frequently been led to it in the course of our reflections, to find it here stated in such full and precise terms. We find both faith and works highly estimated and extolled in the Holy Scriptures; both appear alike essential to true christianity; and yet, from the earliest times, we find the professors of the christian religion divided, as it were, into two parties; one of which, consisting of the advocates of faith, have