that thou shouldest keep them from the evil.” Taken out of it they cannot be; there their duties and their trials lie. Unspotted in it they may be; for they have that within them, and that above them, which will enable them to "overcome the world" to resist its temptations, to oppose its errors, to forego its cares.

Plain rules are thus laid down before us, by which it may be known whether the faith in Christ Jesus, which we profess, has real possession of our hearts or no.

If it has such possession, it will make us conscientious in our discourse; mindful of the purpose for which man was endowed with the distinctive power of speech. We shall "keep our tongue, as it were, with a bridle :" not to stop and silence, but to direct and guide it according to the rules of duty: to turn it aside from what is light and vain, and unprofitable, and uncharitable, into the proper course of discretion, meekness, and courtesy.

Again the same faith will open the heart to sentiments of compassion, of sympathy with the distresses of others will incline every one, as far as their opportunities extend, to relieve the calamities which belong to human life, and to diminish its evils.

"So to use this world, as not abusing it," will be the prevailing object of life; to look on things temporal, chiefly as they bear on things eternal: and to be ever governed by the maxim, "Go thou, and seek the kingdom of God."

This is true religion and undefiled before God and

the Father: because these are the habits to which "faith that is in Christ Jesus" invariably leads, whenever it is rooted in the heart. Unless it is producing the disposition and the practice here described, it is not a substance, but a notion; not a reality, but a name.

LECTURE VIII.

THE EQUALITY OF RICH AND POOR IN THE SIGHT OF GOD.

JAMES ii. 1-7.

1. My brethren, have not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons.

But

The gospel of the Lord Jesus Christ, the Lord of glory, shows that all men are equal in the sight of God. They cannot be equal as to rank and condition. Nothing could make or keep them so. God does not regard their rank or condition. There is no respect of persons with him. All were alike "dead" in his sight, when he prepared the means for their restoration. And as in Adam all came alike under wrath, even so in Christ may all be renewed unto life, without respect of persons.

Since, therefore, "there is no respect of persons with God," so there ought to be no respect of persons among men, in such a case as either unduly to exalt one class, or depress another. Where especial honour is due, Christians will give especial honour but at the same time they will honour all

men, as creatures of the same God, and objects of interest to the same Redeemer.

Such is the rule, and such ought to be the practice. But human nature is disposed to a different course, and outward advantages obtain too much influence, and encroach upon what is due to others. The apostle saw reason on this point to admonish his christian brethren.

2. For if there come unto your assembly a man with a gold ring, in goodly apparel, and there come in also a poor man in vile raiment ;

3. And ye have respect to him that weareth the gay clothing, and say unto him, Sit thou here in a good place; and say to the poor, Stand thou there, or sit here under my footstool:

4. Are ye not then partial in yourselves, and are become judges of evil thoughts? 1

To show any such partiality, and give any such preference, especially in an assembly for public worship, would be altogether contrary to the spirit of the gospel. When the merciful purpose of God was predicted by the prophet, the leading characteristic was 66 glad tidings to the meek." When that purpose was fulfilled, the proof of its fulfilment was given, that "the poor had the gospel preached to them." And wonderful, indeed, is the provision made for this, and the way in which God's purpose is continually accomplished. The poor are not despised, as they were by the Scribes and Pharisees; not left to themselves, as they were among the heathen of

1 Judging and making a difference, having evil thoughts; i. e. being biassed by wrong reasons or motives.

old, but are taught those things which Solomon with all his wisdom knew not, which many prophets and righteous men have desired to see, and have not seen them.

Conduct, however, such as St. James has censured, tended to deprive them of this privilege, and to counteract the very purpose for which Christ came. To have respect unto him that weareth the gay clothing, and say to him, Sit thou here in a good place; and to the poor, Stand thou there, or sit here under my footstool:-this would have no other effect than to disgust the poor, and give them a bad opinion of the religion which they ought to

reverence.

And if we trace such conduct to its source, that is faulty too. Are ye not then partial in yourselves? Do you not become judges, who are not influenced by proper reasons, but follow the rule of your own perverse and evil thoughts? Rather, be taught of God, learn from the example which he has set, and "be followers of Him, as dear children."

5. Hearken, my beloved brethren, Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him?

6. But ye have despised the poor. Do not rich men oppress you, and draw you before the judgment seats? 7. Do not they blaspheme that worthy name by the which ye are called?

Here are two reasons why this unjust preference should not be shown. First, God has shown no such preference. He has set honour upon the poor, and their thoughts ought to be like his thoughts. Throughout the whole dispensation of the gospel,

"he has exalted the humble and meek." When "the Lord of glory" took on him the form of man, it was the form of a poor man. He who was to raise others to ." riches unsearchable," had not himself "where to lay his head." And further, when those were chosen who should carry through the world the glad tidings of salvation, they were not the great and powerful who were entrusted with this commission, but "the base things of the world, and things which are despised, hath God chosen," to bring about the purposes of his will.

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And again, of those whose hearts were opened, that they should "attend to the things spoken," how large a number were of low condition! It was early asked, "Have any of the rulers, or of the chief Pharisees, believed in him?" But "the common people heard him gladly." So that the Lord himself found reason to declare, "Blessed be ye poor: for yours is the kingdom of God. But woe unto you that are rich; for ye have received your consolation. Woe unto you that are full; for ye shall hunger. Woe unto you that laugh now; for shall mourn and weep.' ye Because they that had this world's good were commonly so much enamoured of it, that few in comparison would consent to deny themselves, and follow him who taught them to "seek first the kingdom of God and his righteousness."

Notwithstanding all these examples, ye have despised the poor. If they did manifest any such feel

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4 1 Cor. i. 28.

5 John vii. 48.

Luke vi. 20.