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Christ;" and consequently can form a correct judgment both of our own state and theirs. Thus, whilst all others are perishing for lack of knowledge "," they have "that unction of the Holy One whereby they know all things," and are become truly wise, being made "wise unto salvation through faith in Christ"."]

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Such being their high character, they are concerned to know, and to consider well,

II. The conduct that befits them

Doubtless their deportment should be such as is suited to the distinguished rank which they bear amongst their fellows: and their superiority to others should be marked,

1. In their works

[Their whole "conversation should be such as becometh the Gospel of Christ." A tree must be known by its fruits; and their faith be judged of by their works. The whole tenour of these must be good: and, though they are not to be done with a view to man's applause, they must be such as to evince to all around them the excellence of the principles which they profess: "they must make their light so to shine before men, that all who behold their good works may glorify their Father that is in heaven"." They must "shew out of a good conversation their works."

But in relation to these (their works) the godly will find no difficulty, if they attend to that which is principally adverted to in our text, namely, to walk worthy of their profession.] 2. In their spirit—

[The Christian is renewed, not in knowledge or in the outward conduct only, but "in the spirit of his mind." He is poured into a new mould, the mould of the Gospel ". He is assimilated to the Lord Jesus Christ himself, especially in the meekness and gentleness of his spirit under the heaviest trials, and the bitterest provocations. Of him we are told, that he was led as a lamb to the slaughter; and as a sheep before her shearers is dumb, so opened he not his mouth":" and in that particular he is more especially commended to us as an example: for "he suffered, leaving us an example that we should follow his steps; who did no sin, neither was guile found in his mouth; who, when he was reviled, reviled not

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again; when he suffered, threatened not; but committed himself to him that judgeth righteously." This is the state which God approves. The outward act is comparatively of little value in his sight; since that may abound even where the inward principle is most corrupt: but when he sees "the hidden man of the heart" thus habited, he views it with delight: "the ornament of a meek and quiet spirit is in his sight of great prices." This is what the Apostle so beautifully inculcates in our text: "Let him shew out of a good conversation his works with meekness of wisdom." Meekness and wisdom are intimately and indissolubly connected: as it is said, "He that is hasty of spirit, exalteth folly; whereas he who is slow to wrath, is of great understandingh." In this then must every true Christian excel: and it will be in vain for him to pretend that he has been taught of God, if he have not learned, and practically too, this important lesson. Do you ask how the true Christian must be distinguished? St. Paul shall tell you: "Put on, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering; forbearing one another, and forgiving one another, if any man have a quarrel against any even as Christ forgave you, so also do yei." This is the proper test of your principles. If you have knowledge, it is well: if you have faith, it is well: if you have works, it is well: but you may "have the knowledge of men and angels, and a faith that can remove mountains; and such zeal, both of an active and passive kind, as may lead you to give all your goods to feed the poor, and your bodies to be burned, and yet, after all, want that internal principle of love, which is necessary to your acceptance with God." Your proper character is, that 66 you are the meek of the earth seek righteousness therefore, and seek meekness!." "I beseech you by the meekness and gentleness of Christ m" that you cultivate this spirit to the uttermost: for, if you have not in this respect "the mind that was in Christ Jesus "," are not, you cannot be, his°.] For the more extensive improvement of this subject, I would add two solemn ADMONITIONS—

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1. Rest not in attainments, whilst destitute of knowledge

[There is a great diversity in the natural dispositions of men: some are from their very birth more meek and gentle than others and certainly they whom nature has formed in

f 1 Pet. ii. 21-23. i Col. iii. 12, 13.

m 2 Cor. x. 1.

g 1 Pet. iii. 4.

k 1 Cor. xiii. 1-3.

n Phil. ii. 5.

1 John iii. 24. and iv. 17.

h Prov. xiv. 29.
1 Zeph. ii. 3.

this better mould, have much to be thankful for. But let not any one mistake this natural gentleness for grace. The meekness of which my text speaks, is "a fruit of the Spirit"," and is always associated with true wisdom. It springs from a sense of our own unworthiness, and of the obligations which we owe to Christ for all the wonders of redeeming love. It is a humble submission to Almighty God, whose hand is viewed in all events, and whose love is tasted in the bitterest dispensations. It is a resignation of the soul to him, that he may perfect it in his own way, and glorify himself upon it, as seemeth him good. Before you draw inferences then from your comparative proficiency in gentle habits, inquire how they have been obtained? Examine whether they are associated with this heavenly wisdom; and whether they are the result of deep humiliation, and of ardent love to God? If you have not been taught of God to know yourselves and the Lord Jesus Christ, you are in darkness even until now: and though you appear to be in the fold of Christ, you have never entered it at the strait gate, and therefore are not regarded by him as his sheep indeed. O! may God instruct you, and by his Holy Spirit guide you into all truth!]

2. Rest not in knowledge, whilst destitute of these attainments

[Many possess a very clear knowledge of Scripture truths, whilst yet they experience not their sanctifying and transforming efficacy. It is a melancholy fact, that many who profess religion are grievously under the dominion of evil tempers. It was evidently so among those to whom St. James addressed this epistle. But, beloved, "these things ought not so to be," and must not so be: for, if they be, they will terminate in fearful disappointment at the last day. Think not to excuse yourselves by saying, That your temper is naturally hasty and violent. It may be so: but this is no reason why it is to have the mastery over you. If the struggles which you have to maintain be the greater, the strength of Christ shall be the more displayed in the victories which he will enable you to gain. Only go to him in fervent and continual prayer, and you shall find, that "his grace is sufficient for you:" it never failed yet; nor shall it ever fail, when sought in sincerity and truth. Only prostrate yourselves before him with shame, and sorrow, and contrition, and implore of him the assistance of his good Spirit; and then will he "beautify you with salvation":" for "instead of the thorn shall grow up the fir-tree, and instead of the brier shall grow up the myrtle-tree: and you shall be to the Lord for a name, and for an everlasting sign that shall not be cut off."]

P Gal. v. 22, 23.

q Ps. cxlix. 4.

r Isai. lv. 13.

MMCCCLXIX.

THE NATURE OF TRUE RELIGION.

Jam. iii. 17. The wisdom that is from above is first pure, then peaceable, gentle, and easy to be entreated, full of mercy and good fruits, without partiality, and without hypocrisy.

RELIGION, like a tree, must be judged of by its fruits. That which savours of pride, earthliness, or sensuality, is not of God. Its character is justly drawn in the words before us. It is,

I. Holy in its nature

Religion, above all other things, is entitled to the name of "wisdom”

[It enlightens the mind, informs the judgment, regulates the life; and he who lives under its influence, is wise in the estimation of God himself.]

Being from above, it resembles its Divine Author

[Religion is a beam issuing from God the fountain of light; and, as "in him is no darkness at all," so neither is there any thing impure in that which flows from him. It may be mixed with sin, but in its own nature it is "pure;" and, in proportion as it prevails, it will dissipate the clouds of ignorance and sin. All "spiritual or fleshly filthiness" will surely vanish before ita.]

In consequence of this it is,

II. Useful in its tendency

It renders us,

1. Amiable in our spirit—

[Though men differ widely in their natural tempers, yet the unregenerate are, on many occasions, quarrelsome, fierce, implacable. But as soon as ever religion exerts its influence on our minds, we mortify these unhallowed tempers, and become "peaceable, gentle, and easy to be entreated." From thenceforth it is the delight of our souls to cultivate and promote peace, to maintain in ourselves a meek and quiet spirit, and to exercise, as occasion may require, forbearance and forgiveness to all around us.]

a Matt. v. 8. Acts xv. 9. 2 Cor. vii. 1.

2. Benevolent in our conduct

[Compassion and diligence are inseparable attributes of true religion. The real Christian is not, like the barren figtree, covered with the leaves of an outward profession, but destitute of fruit. He labours to abound in every good word and work, and to benefit to the utmost the bodies and souls of his fellow-creatures. His heart is "full" of love, and out of the abundance of his heart he both speaks and acts.]

It is within us a living principle, that is,

III. Uniform in its operations

Its extends,

1. To duties without limitation

[The grace of God will not admit of "partiality" in our obedience. It will stimulate us to difficult and self-denying duties, as well as to those which are more easy and pleasant; and will make us as solicitous to do what is right towards strangers or enemies, as towards our own friends or partisans.]

2. To desires without reserve

[Religion penetrates to the inmost soul, and regulates all our motives and principles of action. The person whose outward conduct only is good, is in God's sight no other than a "whited sepulchre." The man whose heart is right with God, will watch against all selfish ends, and endeavour to act with a single eye to the glory of his God.]

INFER

1. How unjustly is religion condemned in the world!

[Many consider religion as destructive of all personal and social happiness; but what is there in this representation of religion that deserves such a character? Let the world call it folly if they will; but God accounts it "wisdom."]

2. What reason have the most godly to blush and be ashamed!

[We must not estimate our religion by our opinions so much as by our practice. Doubtless we must build on Christ as our only foundation; but we have no evidence of an union with him any further than we raise upon him this holy superstructure. Alas! what poor builders have the very best of us been; and how little progress have we made when we judge by this test!]

b 1 Tim. v. 21.

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