Their iniquity is like that of the house of Eli: "it shall not be purged with sacrifice nor offering for We may be ignorant of some truths which do not immediately affect our present comfort or future happiness; but there are others which are essential to salvation. All errors are injurious; but some are destructive. The satisfaction of Christ is a truth which enters into the very essence of religion; so` that if a man renounce it, whatever he may be, he is not a christian. To reject the blood of the covenant is to reject the covenant itself, even that covenant which David regarded as containing all his salvation, and all his desire. This is to offer a bold affront, both to the justice and mercy of God, and is a barefaced contradiction to the law and the gospel. Those who have no interest in Christ, have neither part nor lot in his salvation; no interest in the promises, in the favour of God, or eternal life. The sin that is not expiated by the blood of Christ will never be expiated, and he that is filthy must be filthy still. There remaineth no more sacrifice for sins! INFERENCES. 1. If Christ became a sacrifice, this will account for the treatment he met with both from the hands of God and man. He suffered the desert of sin, because he was charged with it as our surety; and being such, he submitted to that pain and ignominy which was due to sinners. The slaying of the sacrifice under the 'law prefigured the violent death of the Saviour, and the burning it upon the altar set forth those impressions of divine wrath which he experienced in the garden and on the cross. Thus it was written, and thus it behoved Christ to suffer: and thus he became an offering and a sacrifice to God for a sweelsmelling savour. Luke xxiv. 46. Ephes. v. 2. 2. If the death of Christ be the only sacrifice for sins, let us not only hold fast this doctrine, but actually build upon it as the foundation of all our hopes and comfort. Trusting in any thing short of this will prove presumption, and end in eternal destruction. Nothing but this can support us in our dying moments, or avail us when we stand before the bar of God. 3. As the passage which we have now considered speaks terror to those who either never embraced the doctrine of Christ's atoning sacrifice, or who have shamefully apostatised from it, so it speaks terror to them only. Such indeed are running a dreadful risk of unpardoned guilt and divine displeasure, and it behoves them to take warning. There remaineth no more sacrifice for sins. No: nothing remains to them but "a certain fearful looking for of judgment, and fiery indignation which shall devour the adversaries!" Those who are the enemies of Christ are the greatest enemies to their own souls; and however awful their apprehensions may be, the terrors of a future state will far exceed them, and they will find it a fearful thing to fall into the hands of the living God! But let those who put their trust in Christ crucified, and who know no other hope, rejoice and be exceeding glad; for he is able to keep that which they commit unto him until that day. The connection between faith and works. SERMON X. JAMES ii. 18. Shew me thy faith without thy works, and I will shew thee my faith by my works. THIS beautiful sarcasm gives a severe reproof to the presumptuous hope and carnal confidence of selfdeceiving hypocrites; who profess to rely upon Christ as a Saviour, but obey him not as their king; who embrace the promises, but reject his commands, and sin that grace may abound. Come, as if the apostle had said, come thou formalist, who pretendest to christian experience without a corresponding practice, I will pluck off thy mask, and shew thee thy true character. Be not like the man who beholdeth his natural face in a glass, and goeth his way, and straightway forgetteth what manner of man he was. Thou hast faith! Thou thinkest that thou hast it; and some kind of faith indeed thou hast. And I have works; not works without faith, but as the fruit of it. Shew me thy faith without thy works, and I will shew thee my faith by my works. Here it may be observed,-that true faith is visiblé -that it is made so by its fruits-and that those therefore who pretend to faith, while destitute of good works, are awfully deceived. I. True faith is visible. The objects of faith indeed are invisible; an unseen God, an unseen Saviour, and an unseen world; but faith itself is not so, it is something that may be séen. It may not be so at all times, or in an equal degree; for as clouds are about the divine throne, so they sometimes encompass the christian, and hide his graces from himself and the view of others. Christ said to his disciples on a certain occasion, "How is it that ye have no faith?" They had it in the habit, but not in the act; in the principle, but not in exercise. But though faith, like the other christian graces, may be concealed for a time, yet it will not always be so. It is at all times visible to Him whose eyes are as a flame of fire, and who knows them that are his and them that are not so. He can see it, though the rank weed of unbelief growing by it overshadows it, spoils its beauty, and hinders its growth. Genuine faith produces such a change in the disposition and conduct that it may be seen. A false faith is not so it is a mere nonentity, and can no more be seen than a shadow can be felt. But when Barnabas came to Antioch," he saw the grace of God and was glad." So James was not only a professor and preacher of the gospel, but a practical believer. "I will shew thee my faith," said he, and let others judge. Faith is not like a jewel lodged in the bottom of a mountain, that cannot be seen; but like seed sown in the earth, though as a grain of mustard-seed, which springs up and grows so that the fowls of the air may lodge in its branches. II. True faith is made visible by its fruits. The same word that begets faith, also causes it to grow and multiply. "The gospel is come unto you," saith the apostle, "as it is in all the world, and : Bringeth forth fruit, as it doth also in you, since the day ye heard of it, and knew the grace of God in truth." An unfruitful gospel is not the gospel of Christ, and an unfruitful faith is not the faith of God's elect. As the invisible things of God are clearly seen by the things that are made, even his eternal power and godhead; so faith, though in itself invisible, is clearly to be seen by its glorious effects; and the more strong and lively it is in itself, the more conspicuous it will be to others. Faith and obedience are inseparably connected, both in the word of God and in christian experience. Those who partake of the benefits of Christ's death will imitate the virtues of his life and as they hope to be with him in heaven, so they will endeavour to be like him on earth. This only will prove the truth of our own religion, and recommend it to others: for it is not by thinking right, but doing well, that we are to put to silence the ignorance of foolish men. Mankind see not the motions of the heart, but observe the outward actions. They are diligent observers of christian conduct, making that their rule of judgment, and indeed it cannot well be otherwise. Faith without works is dead. It is void of all beauty, influence, and energy it is useless and unprofitable, both to ourselves and others. It neither relieves the indigent, nor vindicates the cause of the oppressed; it neither administers to us any present good, nor will it stand us instead another day. It cannot be shewn it is a fanciful imaginary thing, having no proofs nor evidences, and is as if it did not exist.-The devils have faith, and faith that is opérative; for they "believe and tremble"-tremble at that power which is armed against them, at that wrath which they have provoked, and which in part they feel, but will more fully experience hereafter. But though it is operative, yet not in the right way: it produces fear, but not love it is not fruitfal of good works, but of evil : |