'carnal ordinances,' [Heb. ix.] such as serve only to 'the purifying of the flesh;' and argues, that for purging the conscience from dead works, & much more powerful cleansing was necessary, even an offering through the Spirit.' He shows it from the frequent repetition of them: they would have ceased to be offered,' if they had made the comers thereunto so purged and perfect, as to leave behind no consciousness of sin.-He proves it from the promise of a priesthood, different from that of Aaron; which was consequently to be changed, on account of its weakness and unprofitableness. Lastly, he proves it, from the promise of another covenant, [Heb. viii. ; x. 16.] expressly said to differ from that in Horeb, by this especial privilege, that God would be merciful to their unrighteousness,' and would remember their sins and iniquities no more.' The Mosaic law did, it is true, abound with intimations of this nature; inasmuch as every sacrifice of propitiation figured the death of that Lamb of God, that takes away the sins of the world' its temporal promises of a land, flowing with milk and honey, alluded to the heavenly Canaan: and its ordinances, which then kept truly good men in communion with God and his people upon earth, made them mystical members of Christ, and joined them to the assembly of the saints in heaven. But still we must continually make a difference between their having these privileges under the law, and having them by the law for they belonged to the law no otherwise, than as the law included and prefigured the gospel. This is that 'better covenant,' [Heb. vii. 19. and viii. 6.] which brought in a better hope,' and 'was established upon better promises.' This was not only concurrent with the law, but even antecedent to it. A Redeemer was promised, even at the fall of our first parents. And whenever God promises a Redeemer, then does he also promise remission of sins; nor was there ever any other name whereby men could be saved, but only the name of our Lord Jesus Christ.' [Acts iv. 12.] He was the end and sum of the law; the substance of every promise: the life of every ordinance and all, without him, was but a dead letter. It is therefore to the law, taken apart from and exclusive of Christ, that the many terms of reproach and diminution in the New Testament, are to be applied; and it is to the same law, implying, representing, exhibiting, and leading to Christ, and to the law purely as such, that any of the commendations, given to it, are due. But yet this, even in its highest and best capacity, comes infinitely short of the Christian dispensation: for now, the shadows are dispelled; the veil laid aside; the true sacrifice of sin is offered; and death is abolished by Jesus Christ, who hath brought life and immortality to light, by the Gospel. From the preceding doctrine, we may deduce two important inferences 1. By the account, here given of justification, we may reconcile this scripture with the doctrine of St. James, [ii. 14.] who denies that a man is justified by faith without works. The apparent contradiction arises from our not observing, that the word faith is used, by the two Apostles, in a different sense. The justification, ascribed by St. Paul to faith without works, is absolution from sins, committed before entrance into covenant with God. This peace and favour cannot be owing to good works; because men, until they are assisted by the grace of Christ, can perform no works, on which the approbation of God can be conferred. But the word 'faith' may also signify the full and final justification of Christians, in their last great account in the day of judgement. Thus our Saviour says, [Matt. xii. 37.] In the day of judgement, by thy words thou shalt be justified: and by thy words, thou shalt be condemned.' In this sense, St. James uses the word faith,' in his second chapter; as is abundantly manifest from his making this expression equivalent to that of final justification: what doth it profit, if a man say he hath faith, and have not works? can faith save him?' And again: 'Ye see, how that by works a man is justified, and not by faith only.'-That this is the meaning of St. James, appears from the very nature of the works, which he mentions: they are the fruits and evidences of a man's faith, and must therefore be subsequent to it. Now these may assist towards our full and final justification; although they can have no relation to our admission into a state of covenant, when, as yet, we had not become God's workmanship, created in Christ Jesus, to good works.' [Eph. ii. 10.] This is further manifest by the different use, which the two apostles respectively make of the example of Abraham. In St. Paul's sense, the patriarch [Rom. iv.] was justified, at the time of believing the promise, and before he could be recommended by his works: but in St. James's sense, he was justi fied after offering up his son Isaac. Hence it appears, that the two apostles are not contradictory, in reference to their respective arguments; that both cannot possibly intend the same thing: and that many may be justified in one of these meanings, who are not likely ever to be justified in the other : because no man is justified, in St. Paul's sense, with works; and no man is justified, in St. James's sense, without them. 2. Lastly, let us learn how dangerously those men err, who, from this and similar passages of scripture, teach men to rest upon faith alone, and deny the necessity of good works in order to salvation. They who advance this doctrine, ascribe to that faith, which St. James declares insufficient, all the noble effects of that faith, which is magnified by St. Paul: whereas the faith, in St. Paul, is that belief which attends or precedes our first entrance into the Christian covenant; and is therefore commended by him as implying an earnest desire of fulfilling those duties, which, by the very nature of that new contract, are incumbent upon us: but the faith, in St. James, is a bare speculative assent to the truth of the Christian revelation, without any influence upon our hearts and conduct; and hence he terms it a dead faith, in no degree superior to the belief of devils. Again: the works which St. Paul vilifies, are those of the ritual law: such as are achieved by our own powers; such as presume upon a reward, due to their supposed inherent merit; and such as were performed before our embracing the Christian religion. But the works, inculcated by St. James, are subsequent to our Christianity: intended as evidences of the sincerity of our faith; and performed in humble confidence of being graciously accepted, only by the merits and for the sake of our Saviour Christ. Of these, St. Paul speaks no less gloriously than St. James: he enumerates a catalogue of the fruits of the Spirit;' declaring that the only thing which can avail us, is faith which worketh by love.' To the same effect, he mentions the law of faith; the obedience of faith; the good fight of faith.' And (not to multiply quotations) St. Paul, far from ascribing the whole of a Christian's salvation to grace alone, after conversion, pronounces that the whole law' is comprehended and fulfilled in love:' and that of the three great virtues, faith, hope, and charity, the greatest and the noblest is charity. In short, no man is more ardent than St. Paul in pressing a good life: and as he extols faith and vilifies works before conversion, in which respect he is not contradicted by St. James; so whenever he speaks of faith as a subsequent part of the covenant and as requisite to the perfecting of a Christian's salvation, he plainly includes the effect in the cause; and intends the self-same thing by faith alone, that St. James means by faith and works together. [DEAN STANHOPE.] SERMON CVI. THIRTEENTH SUNDAY AFTER TRINITY. JOSIAH. 2 KINGS Xxiii. 25.- -Josiah turned to the Lord with all his heart. [Text taken from the First Evening-Lesson.] JOSIAH, the king of Judah, will afford us a beautiful example of early piety, and of its beneficial effects. No particular account is given of him, till the sixteenth year of his age; but then, we are assured, his heart was truly affected with divine things, and the seeds of piety sprang up with uncommon vigour. While he was yet young (says the sacred historian), he began to seek after the God of David his father.' His tutors might be the means, but the effect itself we ascribe entirely to the distinguishing mercy and powerful grace of God; since this is a temper of mind, which man by nature possesses not; There is none that seeketh after God.' [Rom. iii. 11.] At the very time, when his passions were coming to their full strength, and all external circumstances were favourable to schemes of sensuality, Josiah dedicated himself to the service of his God, and was chiefly solicitous to please and to glorify him. 6 What an exemplary pattern is here! We enquire of those in early life, Have you, like Josiah, consecrated your first and best years to God? Have you yet entered on a religious course, or even formed the plan of seeking the Lord?' Ah! what means your levity, and contempt of every thing serious? Is it for old persons only to be devout? And will you be content to give the refuse of your days to him who made you? You plead your own peculiar snares and difficulties; but surely they are not greater than Josiah's were. When you consider his case, you will not say, it is impossible to remember your Creator in the days of your youth;' but rather allow, that this is the most proper season of all. Some, indeed, who appeared to begin well, and discovered an ardent zeal, have grown weary, and declined. Not so Josiah. His pious fervour was not a sudden and transitory flash, but a bright and steady flame, which long afforded an extensive light. At the age of twenty, (and sooner perhaps, he did not undertake the direction of public affairs,) he called upon his people to join with him in serving the Lord, and exerted his whole strength and influence to promote those principles, the importance of which he had himself felt. We contemplate with delight the labours of this indefatigable prince, in reforming a corrupt nation, and recovering them once again to the worship of Jehovah. The altars, the images, the groves, and the vessels made use of in their Pagan rites, were utterly destroyed. It is obvious, that he had to conflict with very formidable difficulties; but the fervour of his zeal carried him through them all. He was not satisfied with issuing out his orders, or sending his officers to accomplish this change; but he himself went in procession through the kingdom, to see his commands executed. And shall we not pray, that God would endue the princes of the earth with the same spirit? It is surely in their power to hinder the commission of much evil; and, doubtless, they must answer for their connivance at the profane practices of their subjects. But, leaving them, we should enquire rather, if we, in our several spheres, are using our utmost endeavours to prevent sin. Though you are not kings, magistrates, or preachers, have you no authority? Are there none, whom you might and should restrain? Are there no friends and acquaintance living in ignorance and habits of wickedness, for whose dangerous condition you ought to be deeply concerned? Perhaps they will listen to your instructions, counsels, and reproofs. Make the trial, at least, from a regard to God; and your labour shall not be in vain. Is it proper, in any case, to attempt a reformation? Then why should not this work begin with you? If the love of ease, or fear of opposition, render you averse to it, how unlike are you to Josiah ! |