forgetfulness, but a doer of the work, this man shall be blessed in his deed." "

f

The contrast between the mere hearer and the doer of the word is thus evidently shewn. Before the eyes of both is held up, as a mirror, a perfect law of liberty; a law without defect in itself, and directing those who study it to a model of perfection, which elsewhere they could never discover: a law, which makes those, who obey it, free in the strictest sense, free from the slavery of sin, and the bonds, which evil passions and evil habits impose. They, who look upon this mirror imperfectly and casually, derive from it no permanent benefit. For a time they see what manner of men they are: but they go away, and straightway forget the salutary knowledge which they had thus momentarily attained. The effect is as transient as the image upon the polished surface of the mirror; and, like that image, is instantly effaced when a new objected is presented. Still the fault rests only with the observer. Whoso stoopeth down, and studieth earnestly the lineaments thus displayed before his eyes; whoso knoweth what manner of man he is, and continueth to look, he being not

f · ὁ δὲ παρακύψας εἰς νόμον τέλειον τὸν τῆς ἐλευθερίας, καὶ παραμείνας, οὗτος οὐκ ἀκροατής ἐπιλησμονῆς γενόμενος, αλλα ποιητὴς ἔργου, οὗτος μακάριος ἐν τῇ ποιήσει αὐτοῦ ἔσται.

a forgetful hearer, but a doer of the work, that man shall be blessed in his deed. The influence of his conviction will be shewn in the change which is gradually wrought in his life and conversation. He will attain, what has been always considered a great step towards a virtuous life, a knowledge of himself: and by the grace of God will endeavour to repent, and to amend that which he is conscious has been done amiss.

The unerring word of truth then, intimates, that those, to whom the perfect law of liberty is revealed, are divided by a broad line of distinction into two very different classes. In one of these is found the forgetful hearer, in the other the doer of the word. And it is a question of a very important nature, in which of these two classes each of us is found.

It requires no long research to discover some who are only hearers of the word, and not doers. In every society there are many, who frequent the ordinary services of religion, perhaps read the Scriptures occasionally, and employ other means which should promote their growth in grace, and yet fail lamentably in not reducing into practice the duties which religion demands.— There are many others, who can scarcely be said to be even hearers of the word. They nominally profess the

Christian faith, but seldom attend the place appointed for the public worship of God; and never join in those solemn acts of Christian fellowship, which our Lord, almost in his dying words, enjoined upon all who would shew forth the Lord's death until he come. There is still one further gradation of irreligion, that of a man, who has openly thrown off all restraint, and pursues his course of a vicious life, without regard either to his real present interest or to his final salvation.

Now, all these fall under the first general class of hearers of the word, and not doers, deceiving their own selves. Even they who refuse to listen to the voice of religion, must not delude themselves with the idea that, because they will not hear, they are therefore without guilt. Baptized in the Christian name, educated in the Christian faith, living in a Christian land, able to learn that perfect law of liberty, to direct their eyes to that bright mirror which will reflect the true image of the soul, if they refuse to look, upon their own heads will fall the punishment of their sin. Whether they will hear, or whether they will forbear, the voice of God has spoken, and still speaks, by his word revealed in the Scriptures. And he who hears not at all, as well as he who hears, but heeds not, will be left

without excuse when the great question shall finally be resolved.

There are, however, other hearers of the word, of whom better things may be hoped: they who look into the perfect law of liberty, and continue to study it, and consequently are blessed in their deeds.

The outward actions of a man afford, indeed, but an imperfect measure of his inward principles; because no man can penetrate into the recesses of his neighbour's heart, and there discern the motives by which the actions are modified, and from which they take their tone and colour. A regard for the opinion of the world, the advantages which even in this life attend at least a decent regard for the greater moral duties, may produce an apparent conformity with the precepts of religion, while truly religious motives are utterly wanting. But the difference, between the religious and the irreligious character, will principally be seen in this. The doer of the word has constantly before him the precepts of the Scriptures, and the reasons of his obedience. He may often fail in his duty—he may often lament the exceeding difficulty of obedience; the imperfection of his very best actions; the undue motives which mix themselves up with the very duties of life. But then he is not a

forgetful hearer. He continues to look earnestly and closely into the perfect law of liberty— he confesses, with David, what love he has to the law of God, that all the day long is his study in it. He does not lose sight of the image reflected from the mirror of truth; but regulates himself by the instruction which he thence obtains.

The first principal benefit, which he may expect thus to derive, is the knowledge of himself. So deceitful, as well as wicked, is the heart of man, that to obtain this knowledge is most difficult. True self-knowledge is that which, without a figure, came down from heaven. As long as men measure themselves by themselves, and compare themselves among themselves, they cannot reasonably expect to be wise. But whoso looketh into the perfect law of liberty, has placed before his eyes the mirror of unerring truth. Every feature of his mind is displayed in its proper proportions. And if he continue to look, he will not fail to know, and to remember, what manner of man he is.

God, who revealed the Scriptures, knew what was in man. The most artful devices are ever open to his all-seeing eye. And they who read his word will often feel this. They

8 2 Cor. x. 12.