quently told me, that it was not only the greatest shock | word is expressive of fixed, earnest, and scrutinizing which her feelings were ever called upon to sustain; but that she was persuaded it was over-ruled by God for the most salutary purpose, as it concerned the spiritual discipline of her own heart. To the end of her life, she wore a little locket attached to her watch; it contained a lock of her poor little Henry's hair; and she often looked at it, and spoke of it, as a remembrance of God's goodness to her at a most trying season."

DISCOURSE,

BY THE REV. JAMES BARR, D. D.,

Minister of Port- Glasgow.

"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."-JAMES i. 25.

inspection. The same term is elsewhere used to de-
scribe the exercise of the angels in heaven, when it
is said, in reference to the redemption of Christ,
"which things the angels desire to look into." It
denotes the posture of bending forward the body in
the spirit of eager curiosity, and in the act of minute
investigation. Such is the disposition of the Chris-
tian enquirer, looking into the perfect law of li-
berty. He does not take matter on trust, or at
second-hand. It is not enough that he has been
instructed in the truths of the Gospel in his youth
by parents or others: He must look into it with
his own eyes, and form a judgment of it from per-
sonal observation. Nor is he satisfied with a su-
perficial inspection, or a general survey: He must
look into it particularly-embracing in his enquiry
every doctrine it reveals, every precept it recom-
mends, and every ordinance it appoints; consider-
ing the nature and importance of each separately,
estimating the evidence and excellence of the whole
collectively. He gives it not a mere passing
glance, but considers it with a steady, deliberate
attention; reflecting on it calmly, dispassionately,
with personal application, and fervent prayer.
need hardly remark, that by this exercise of look-
ing into "the perfect law of liberty," is meant a
a course of diligent, patient, humble, and prayerful
searching of the Scriptures, in which this "perfect
law" is presented to our view, and where everything
may be learned that is necessary to be known con-
cerning it. The Bible is justly, though familiarly,
compared to a looking-glass; it exhibits to a man
the reflection of his own image. In a glass he
beholds his natural face: but in the mirror of Re-
velation, he contemplates an exposure of the inner
man: he can discover the state of the heart; and
see what is his character in the estimation of that
God on whom he depends, and to whom he is ac-

I

THE real Christian is distinguished from the merely nominal Christian, by nothing so much as by his perseverance in well-doing. In almost everything else, religion may be counterfeited, and that, too, with a resemblance so exact, as to deceive not only observers, but the individuals themselves, who are the subjects of the delusion. A consistent perseverance, however, in the path of duty, is the character of the true Christian only. Others may endure for a while, he continues faithful to the death. Others, sooner or later, draw back unto perdition, he believes to the saving of the soul. He makes a profession of the Gospel, not like others, from considerations of worldly interest or reputation, but under a deep conviction of its truth, and from the experience of its peaceful and sanctifying influence. Religion is with him not merely a matter of necessity, but of choice: not only is his conscience affected; his heart also is engaged. The service which it demands is at once his duty and his happiness. You have a correct and discriminating account of him in the compre-countable. But the glass of this "perfect law" hensive and pointed language of our text: "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."

Without, however, adverting further to the object of the believer's contemplation, as stated in this passage, than simply to remind you that it is the Gospel which is here styled, with the utmost propriety," the perfect law of liberty," we would proceed to the consideration of the main subject of the text, which you perceive is intended to point out the manner in which the believer views the Gospel.

"Whoso looketh into the perfect law of liberty." A law must in the first instance be known and understood. There are two ways in which we may arrive at a correct acquaintance with the perfect law of liberty. It is by means either of the eye or the ear; by examining it for ourselves, or by receiving an account of it from the testimony of others. Both of these are alluded to in our text. The man whom the apostle pronounces "blessed" is he who

"Looketh into the perfect law of liberty." He does not merely look at it; he looks into it. The

sets before him other objects of the deepest interest. It discloses to him the glory of God in the face of Jesus Christ: it unfolds the plan of redeeming mercy; opens up the way of reconciliation, through the blood of the cross, by the operation of the Holy Spirit; makes manifest the privileges of the people of God, both in a state of grace, and in the kingdom of glory. These, and numberless other topics of supreme importance connected with them, or included under them, invite the inquiries of the student of Scripture, and engage his attention from day to day. He looks into them not merely with the bodily eye, but with the eye of faith, realizing their truth, persuaded of their necessity, continually discovering more and more of their grandeur and efficacy, contemplating them with unfeigned growing delight; and by each new discovery animated to pursue his researches, until, in the light of eternity dissipating every shade of ignorance and error, he shall in God's light see light, and know even as he is known. But our acquaintance with this subject may be promoted by other means. "Faith cometh by hearing." The man whom the apostle has pronounced "blessed," employs not only the eye, but also the

looketh into the perfect law that is, their own personal interest in what they hear. They forget that their design in hearing

..

“ A hearer of it, and attends to the preaching | should be the same with God's design in speak

of the word, as well as the reading of it. Some attempt to excuse their absence from the House of God, by pleading that they read their Bibles at home. Admitting the truth of the plea, still we say that they are without excuse. Reading cannot serve as a substitute for hearing. Both are enjoined by the same authority, nor can the Divine blessing be expected on either, unless that authority be respected and obeyed in the observance of both. But there is reason to suspect, that those who seldom hear the word in public, do not often read it in private. Were they to read it in a proper temper, and with real profit, the effect would appear in a disposition to hear it. Our Shorter Catechism has laid down the doctrine of Scripture on this subject, where it teaches, that * the Spirit of God maketh the reading, but especially the preaching of the word, an effectual means of convincing and converting sinners, and of building them up in holiness and comfort through faith unto salvation." What then are we to understand by a hearer of the gospel? Of those who statedly attend on the preaching of it, do all possess, in the sense intended by the apostle in our text, the character of hearers? Let me refer you to the parable of the sower for an answer to this question. Various characters are there described, who are said to have heard the word, but all of them, with the exception of one class, were hearers only deceiving their ownselves. For this reason, our Lord found it necessary to give the caution, "take heed how ye hear," as well as the caution, "take heed what ye hear." We cannot venture to say which of these admonitions is the more important of the two; but we can feel no difficulty in deciding, and no hesitation in declaring, which of them receives the greater degree of attention from the generality of professing Christians. Their attention is so much engrossed with what is said to them, that they seldom think of how it is received by them. With some, the hearing of the Gospel degenerates into a mere exercise of taste; they are pleased with a discourse according as it is well put together and agreeably delivered. A large proportion hear rather in the capacity of judges than in the character of learners; they are satisfed or offended with what they hear, just in proportion as it accords more or less with their preconceived opinions on the point that happens to be discussed; or are ready to catch or cavil at every expression that does not coincide with their mode of speaking, though it may be susceptible of a meaning quite consistent with soundness in the faith, or zeal for the holiness, of the Gospel. I right enumerate other classes of hearers in great variety, all of them equally in error with those now alluded to; but time does not permit, nor does the subject call for it. Our text contains a description that includes them all. They are all "forgetful hearers. They all forget the very thing which they should be most concerned to remember; and

66

ing, and that is, that the heart may be made bet ter. What they hear, however, makes no lasting or practical impression. Having once heard it, they have done with it for ever. The sense passes away from the mind almost as quickly as the sound ceases to vibrate on the ear. They resemble him who "beholds his natural face in a glass, who goeth away, and straightway forgetteth what manner of man he was." But the man whom the apostle declares to be blessed, is "not a forgetful hearer." He listens with deep attention, having both the understanding, the conscience, and the heart in exercise. He mingles faith with what he hears, and endeavours to make it his own, by retaining the substance of it in his memory--by reviving it in his private meditations-by comparing it with the standard of God's word; above all, by faithfully taking it home in the way of selfapplication “ for doctrine, reproof, correction and instruction in righteousness." He hears with a view to the purposes of edification and practice; carefully extracting from what he hears, motives to excite, principles to influence, rules to direct, cautions to guard, and consolations to support him. Above all, he endeavours to follow up the design, and to secure the profit of hearing, by a course of devoted obedience. It is not enough that he cultivates a knowledge of " the perfect law of liberty" by looking into it and by hearing it. There is no necessary connection between a knowledge of the truth and the experience of it's sanctifying influence. We can suppose the whole contents of the Sacred Volume to be treasured up in the understanding and memory, without a single sentence of it being written on the heart. What the better are we for knowing the doctrines of the Gospel, if our knowledge discovers itself only in the fluency with which we talk about them, and in the ability with which we contend for them? The truth must be known, but so as to be felt and acted on; it must be received not with a merely intellectual and speculative faith, but in the exercise of a faith which unreservedly submits to be guided by its light, and governed by its power. The views of doctrine which we embrace, having found their way to the heart and conscience, must exhibit the character, and exert the influence of practical principles: For true religion is altogether a practical thing. In this view, the apostle here contemplates it. The man whom he pronounces "blessed," is, in opposition to the " forgetful hearer,"

"A doer of the work." It is observable that he says nothing of believing, and speaks only of doing. Nor was it necessary that he should. True religion necessarily includes principle, and begins with it. The obedience which the Gospel demands is supposed to spring from faith as its principle. The "doer of the work" must, in the first instance, be a believer of the word. The fountain must be cleansed that her streams may

be pure.
fruit may be good. But as principle must pre-
cede, so it will produce practice. The believer,
in obedience to the impulses of his renewed na-
ture, will also become a doer. Infidels talk much
about virtue, and make lofty pretensions to it;
but to praise it is one thing, and another thing to
practice it. You must look to the disciple of the
Cross if you would see the reality of it embodied
and maintained. Others may put on a fair ap-
pearance, but he keeps the heart with all diligence.
Others may be doers of some things-the slave of
intemperance may be a very humane man-the
votary of Mammon may boast of his sobriety
persons who follow their inclinations in breaking
habitually the second table of the law, may find it
their interest to pay some outward regard to the
requirements of the first; forgetting that he who
professes to love God, but "hateth his brother,
is a liar, and the truth is not in him." "He that
offendeth in one point is guilty of all." But that
man who from right principles yields obedience to
any one precept of the law, will, under the impulse
of the same principles, yield obedience to every
other precept; will resist sin in all its forms, and
pay a regard to duty in all its branches. He loves
the things that are excellent, and, therefore, pur-
sues the things that are lovely and of good re-
port; he walks in the fear of God, and runs in
the way of his commandments; shines forth in
the beauty of holiness, having his path like that
of" the morning light, which shineth more and
more unto the perfect day." What he ought to be
at any time, he desires and endeavours to be at all
times. To complete the description of the man
whom he pronounces "blessed," the apostle in-
cludes this thought. It is added, that he

But

The tree must be made good that the | go on from strength to strength; they cannot fall
away, because they are divinely upheld. Some
are called disciples, of whom it is said that they
went back and walked no more with Jesus.
they were disciples only in name, not in reality.
They who go out from us make it manifest that
they were not of us, else they would have con-
tinued with us." Of them that are in Christ he
will lose none, neither can any pluck them out of
his hand. They continue in his love, and perse-
vere in his service. Of the man whom our text
commends, it is said, not only that he looketh,
and doeth, and heareth, but that he "continueth
therein." He continues to look,-is not satisfied
with gazing for a while, and then desisting from
his enquiries; but resumes them daily with in-
creasing ardour and delight; exploring more fully
the height, and depth, and breadth, and length of
the love of Christ, which passeth knowledge. He
continues to be a hearer, esteeming it his high
privilege to have the Gospel preached to him; and
feeling the heavy responsibility which this privi-
lege has imposed upon him, he carefully embraces
and improves the opportunities of public instruc-
tion that are afforded him, statedly repairing to the
courts of God's House, and watching at the posts
of his doors; listening with teachableness and re-
spect, even to the weakest of Christ's ambassadors;
giving earnest heed to the things which are spoken,
and not driven about by every wind of doctrine.
And, as the happy effect, he continues a "doer
of the work," following the Saviour through good
and bad report-holding fast the beginning of his
confidence-still pressing on towards the mark—
not weary in well-doing-stedfast and unmoveable
--ever abounding in the work of the Lord; for
as much as he knows that his labour in the Lord
is not in vain. He knows this from the best au-
thority. The apostle has said of him, in most
emphatic language," This man

"Continueth therein." Of what use are momentary impulses and superficial impressions? There is a goodness which promises fair, but it soon vanishes, like the morning cloud and the early "Shall be blessed in his deed." This blessedness, dew. Let none conclude that they are converts though principally future, is partly present. He from the ardour of first impressions. Some begin is even now blessed with an assured confidence, well, and for a time run their race with apparent built on the rock of ages, against which the gates zeal and devotedness, but by and bye difficulties of hell shall not prevail; he is blessed with an aparise, and obstacles stand in the way, for which proving conscience, which bears testimony to the they were not prepared, and which discover to sincerity of his profession, or the genuineness of others what had never once been suspected by his character, and holding out to him the prospect themselves, that their hearts are not right with of a gracious reception, and a triumphant acquittal, God, and that the root of the matter is not in at the tribunal of his Judge. He is blessed with them. "But if any man draw back," saith God, a good hope, which rests on the surest foundation, "my soul shall have no pleasure in him." The is warranted by the clearest evidence, and is anicharge of the Saviour to each of his disciples is, "Be mated by the most glorious prospects. He is thou faithful to the death and I will give thee a blessed with a contented mind, satisfied with the crown of life." But occasional intervals of serious- dealings of his Heavenly Father, thankful for his ness will not make up the life of faith, or illustrate mercies, patient under his chastisements; but the the power of godliness. The seed sown by the cup of the Christian's experience has in it a mixwayside may spring up, but it cannot strike its ture of bitter ingredients. The consummation of roots deep into the earth, and therefore speedily blessedness is reserved for the just made perfect, withers away. But the Spirit of God having once who shall suffer neither the misery of desire untaken possession of the heart, can never be ex-gratified, nor the sickness of hope deferred; who pelled, and will never resign his charge. He who has begun the good work will perform it unto the day of Christ. The children of God, therefore,

shall drink deep in the river of pleasures, and be replenished with that fulness of joy which is at God's right hand for evermore. Yet this blessed