It is essentially necessary to bear in mind our state, as placed under the Law and under the Gospel, in order to understand this rule upon which sentence is pronounced; for it refers to this. Jesus is the centre of the Gospel. He is like the ark in which Noah was preserved in the deluge. As there was then only one fact to be tried—namely, whether Noah was in the ark or not-so at the great day of the Lord, the only fact to be proved is, Have you believed in the Lord Jesus Christ? And this is to be proved, when opportunities have offered, by acts of love.

My friends, we trust we have made this plain, for it is the essential point. Those who are in Christ are blessed. And who are they? those who believe in him. And who are they? those who demonstrate it, when opportunity offers, by acts of love to him. It is for this reason that the judgment is not pronounced either upon acts of love to God or of love to man; for this would be a trial by the Law. No notice is taken of these acts, but of love to the Saviour; "I was sick and ye visited ME;" which is a trial by the Gospel. He, indeed, speaks of these acts of love as performed to his disciples; but, then, they are done to 66 HIS little ones," whom he considers as himself: "Inasmuch as ye did it to the least of these my brethren, ye did it unto ME." This, then, is the point on which your case turns. Do you believe on the Lord Jesus Christ? What demonstration do you give of this? It is easy to repeat the creed, confessing your belief; but what is the reality? does it work by love?

It is the more needful to consider these things, since many quite misunderstand the principle upon which the sentence is pronounced. Whilst some pervert the truth, by saying that a mere nominal faith, or assent to the doctrines of the Gospel, is sufficient; many suppose, because certain acts of kindness are mentioned, that general benevolence, unaccompanied by this resting upon the Saviour, will suffice. There cannot be a greater mistake. These outward acts are noticed as proofs of the inward principle; but where that is wanting, all is wanting. Whilst those acts of benevolence have their use amongst men, and therefore it is very pleasing to observe them; yet, standing alone, they will never bring us to the right hand of the Judge: for this plain reason, that, by trusting to these acts, we put ourselves under the Law; and "by the deeds of the law there shall no flesh be justified;" for "whosoever shall keep the whole law, and yet offend in one

point, he is guilty of all." We must have, first, the principle, Faith; and then, where there is opportunity, the demonstration of it by acts of love to the Saviour.

A third point of interest in this description is, THE PARTICULAR EVIDENCE by which this love to Christ is tried; and that is, love to his people: "And the King shall answer and say, Verily I say unto you, inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me."

This it is essential to remember; for it is one of the great proofs of the wisdom of God displayed in the Gospel; for by this simple mode very great effects are produced. In the first place, those who had lived according to the spirit of the world are thus brought to an open and public profession of their faith; for these acts of love performed to the disciples must be visible. If a Christian is in prison, a visit to him must be known: if he is a destitute stranger, the receiving of him into your house is a matter of notoriety. Thus those who, from fear of man, might but for this test be disposed to conceal their principles, are constrained to manifest them: and thus the disciples of Christ stand out in the face of the world. In the next place, it gives a convincing proof of the excellency of the religion of Christ. For, by making these acts of love to his disciples the test of love to himscif, he shows that his religion breathes universal good-will; that if men only followed the rule laid down by the Lord Jesus, the words used by the heathen in the first ages would be repeated by the angels in heaven, "See how these Christians love!" for this earth would be as one family: like a garden of the sweetest flowers, filling the air with the fragrance of universal love.

So this mode justifies God in the great day. For what will that day manifest? that God has from the beginning had this blessed object in view, to make his creatures happy. For this is the evidence adduced in that day of love to the Saviour, that his disciples have attempted to lessen the varied evils and calamities of life by the exercise of brotherly affection and universal sympathy. No one in that day can charge the Lord with giving us a bigoted, monastic, unsocial religion: on the contrary, it is one which shows, that, overflowing with loving kindness himself, his will is, that his disciples also should be full of active goodness.

This mode also encourages, in the highest possible manner, the spirit of brotherly love. For what greater encouragement can

there be, than that, in that great day, nothing done from love to the Lord Jesus Christ will be overlooked; that a poor Christian man visiting his neighbor, administering to him a cup of cold water, or, less than this, giving to him a little kind advice, or brotherly service, is not disregarded by the Saviour; but, when all are assembled before him, the King shall acknowledge and graciously reward this work and labor of love? Oh! infinite condescension and boundless love!

It is therefore one of the marks of the wisdom of God displayed in the Gospel, that, whilst it places our salvation solely upon the merits of his Son, it promotes the active charities of men, by making it the particular evidence of love to the Saviour that we have been engaged, as opportunity has allowed, in active benevolence for his sake.

The fourth, and last point remaining to be noticed, is, the ENTIRE RENUNCIATION by the righteous of ALL DEPENDENCE UPON

THESE WORKS OF LOVE.

Their language is, "Lord, when saw we thee an hungered, and fed thee; or thirsty, and gave thee drink?" &c. You observe the expression; "When saw we thee?" &c. How clearly it denotes surprise! as if that which they had done was, in their opinion, so unworthy of notice, that, so far from trusting in any degree to these acts of kindness, they had passed from their memory.

This is a part of the description of the great day which should be well remembered; for it strikingly displays the spirit of a true disciple of the Lord Jesus Christ,-the spirit which the world cannot comprehend. It is a mystery to them how a Christian can be so desirous of showing his love to his Saviour, and yet place no dependence upon what he does. The reason is, that a Christian, with an enlightened mind, knows his own character; that he is a sinner saved by grace;"—that, if he were to attempt to reckon upon his works, he would, in bringing himself under the law, fall infinitely below the Divine requirement; the law demanding perfect obedience at all times, and extending to the inward thoughts of the heart, as well as to the outward actions. If, on the other hand, he attempts to reckon those things under the Gospel, then the Christian considers that his blessed Lord has done so much for him, that any acts of love he may have shown to his disciples, are so infinitely below what the love of his Saviour VOL. II.-7

merits, that he can only charge himself with his sins, instead of seeking any praise for the trifling services he has performed. Besides, he knows, that, whatever he has performed, it has been by the grace of God: it has not proceeded from his own natural inclination, but from the Divine influence of the Holy Spirit. Hence, he does not consider these acts of love as properly his own: "Not I, but the grace of God which was with me." When, therefore, his blessed and ever to be adored Lord and Saviour is pleased, in his great kindness, to notice these acts, so far from having depended upon them, he is surprised at his condescension: "Lord, when saw we thee an hungered, and fed thee?" &c. As if he should say, 'Had I sounded thy praises to the ends of the earth; had I visited the distant isles, and there spent my strength, my life, my all; it would have been as nothing to that which thou hast done for me; but as to my poor services, so far from placing the least dependence upon them, my great regret is, that I have lost so many opportunities of magnifying thy name, and, in reality, have shown such little love to thy disciples.' This is his acknowledgment: not in the least trusting to his own merits, but looking only to the merits of his Saviour; desiring to be found in him, not having his own righteousness, which is of the law, but the righteousness which is of God by faith in Christ Jesus.

And now, bearing in mind these particulars, let us pass from the detail of circumstances to the event itself. Let us realize the Son of Man coming in his glory, and gathering all nations before him, and we ourselves placed at his bar. For this is not an imaginary event; neither is his Advent a distant event: "Behold, the Judge standeth at the door:" "He that shall come will come and will not tarry."

How then do you stand at his appearance? Which is the place that will be assigned to you? I have mentioned that there will be but two great divisions,-those on the right hand, and those on the left; that these places will be assigned to those who have or have not with their hearts believed on the Lord Jesus, and given proofs of that faith, as opportunity has offered, by acts of love to the Saviour. How, then, my friends, is it with you? Can you say, 'God, who knows my heart, knows that all my dependence is upon the Lord Jesus Christ? He sees, amidst the infirmities which surround me, that this is my aim and great desire, to show that this dependence is an active principle.' Do you indeed

make a common cause with the people of Christ? your people, and their God your God?

Are his people

Perhaps I may address some who, whilst this is their real state from a peculiar tenderness of conscience, feel doubts upon the subject. My beloved friends, let me recommend you, in determining this question, first to try this point, Do you believe on the Lord Jesus Christ?-that is to say, renouncing all other hopes, do you entirely rest your soul upon his merits? Are you conscious of this? Let this, then, be your consolation, that the Lord has declared, that "he that believeth in him shall not be confounded." Next try your love; and if this does not reach the standard you desire for this it never will-come nearer to the Saviour, that you may receive from him more grace to produce this love. This is the remedy for want of love to his name, to draw from this fountain, which will fill your heart with the principle. And then, in the strength of the Lord, the more you seek to abound in those acts of love, the more steadfast will your consolation be. Though a single flower will show that there is life in a plant; yet if it bud with roses on every side, no one can doubt its state. This is the most effectual mode to anticipate the judgment without fear: first, to obtain faith in Christ; and then to exhihit that faith by love to the Saviour.

I may be speaking to some who have a fear of a different kind; a fear not of themselves, but of the world. Consider yourselves as placed at the bar of the Judge. What will you say, when it is asked, Was this your love to the Saviour, which would not show itself for fear of man? You know that his cause was hated by the world; and that his true disciples were despised, and frequently persecuted; that, whilst no offence could be justly taken with them, but that, "concerning the law of their God," still their names were cast out as evil: why did you not come to their assistance, and unite yourself fully with them? Think what overwhelming self-reproach will fill your heart, that, whilst you approved their principles, and were fully convinced they were right, a fear of being ridiculed, or a fear of not providing for your family, or some equally base and selfish fear, has brought you to the left hand of the Judge: for there it is "the fearful (that is to say, those who have the fear of man,) and the unbelieving will be." Oh, then, to-day renounce your unmanly fears. Let timidity be swallowed up in love. Or, if you must have fear, "fear Him who, after he has killed the body, has power to cast the soul into hell: yea, I say unto you, Fear him."