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the world passeth away, and the lust thereof. But he that doeth the will of God, abideth for ever."

Such must be the effect of faith: and by works like these, that is, by a life led according to these principles, is faith made perfect. So that the apostle concludes,

24. Ye see then how that by works a man is justified, and not by faith only.

25. Likewise also, was not Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way?

26. For as the body without the spirit is dead, so faith without works is dead also.

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Rahab as well as Abraham gave an example of a person saved by faith. St. Paul alleges it, in his epistle written like this of James to the Hebrew brethren scattered abroad. (Heb.xi. 31,) "By faith the harlot Rahab perished not with them that believed not, when she had received the spies in peace." But her faith was not a body without the spirit. Her faith also wrought by works. She said unto the two men whom Joshua had sent into Jericho as spies, (Josh. ii. 9,) “I know that the Lord hath given you the land, and that your terror is fallen upon us, and that all the inhabitants of the land faint because of you." Had she merely acknowledged this, and refused to assist and preserve the messengers, hers would have been faith without works, that faith which being without works is dead. But it was active faith; self-denying faith; faith which could induce a sacrifice; for she sent the messengers out another way, securing their safety, and risking the vengeance of her countrymen. There

fore by works was her faith made perfect. As God said of Abraham, "Now I know that thou fearest God, seeing that thou hast not withheld thy son, thine only son, from me:"-so it might be said of Rahab, Now we know that thou believest that God has given the city of Jericho to Israel, since thou hast favoured the men by whom the city shall be taken.

Ye see then how that by works a man is justified, and not by faith only. Not by faith when alone. Ye see how his works must be appealed to, to prove or justify his faith. Do ye know a man, pretending to be a disciple of Christ Jesus, and to trust in him for salvation, who notwithstanding is yielding to some favourite sin, and is not daily striving to grow more and more in holiness, to advance farther and farther in obedience? That man's faith is vain. His life does not prove it sincere. His practice of evil works, or his want of good works, show that all is hollow and unsound, and will not stand in the judgment of God. For as the body without the spirit is dead, so faith without works is dead also. The body, when the soul has left it, may have all the appearance of a perfect man; but still it is not a perfect man. So, faith may look well in words, and sound well in profession: but it is worth nothing, unless it shows itself in a life of active obedience to the Redeemer whom it pretends to trust in and rely on.

Observe, however, that St. James does not employ this argument to prove that a a person is accepted of God for the sake of any thing in himself. Man's works are to follow faith, and grow out of it; not

to precede it or stand instead of it. Man is justified, first and last, by what has been done for him, and not by what is done by him. He is a son of Adam, and "in Adam all died." If he is delivered from that death, Christ is his life. If he finds mercy of God in the great day, it is "because Christ has made him free from the law of sin and death."

But it is not enough for a man to approve this doctrine, to confess that it agrees with scripture, or even that he finds it suitable to his own corrupt nature this will not suffice, if, at the same time, he does not give all diligence to maintain those good works, "which God hath before ordained that we should walk in them." He may pretend that he trusts not to his own works for salvation, and therefore that his works are of no avail. To such as these James writes and assures them, that their faith is of no avail. Faith is of no avail, if it does not show itself in a man's life and practice: if it does not cause him, "denying ungodliness and worldly lusts, to live righteously, soberly, and godly in this present world," as one who is "redeemed from all iniquity."

This then is the Christian's language, uniform and consistent, when looking to his faith, and looking to his works: God forbid that I should trust in anything, save in the cross of the Lord Jesus Christ. That is my trust and He who knows the heart, sees what is written there. But I am assured that faith without works is dead. Therefore, "herein do I exercise myself, to keep always a conscience void of offence towards God and towards all men." And " my rejoicing is this, the testimony of my

conscience, that in simplicity and godly sincerity” I regulate the practice of my life, not by the customs of the world or the inclinations of my own nature, but by "the faith of the Son of God, who loved me, and gave himself for me."

Blessed is the man who has built his house on this foundation: "it shall not fall, for it is founded upon a rock."

LECTURE XIII.

THE WRONG USE OF THE TONGUE REPROVED.

JAMES iii. 1-12.

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1. My brethren, be not many masters, knowing that we shall receive the greater condemnation.

It is an evil on one side, to permit offences to go unreproved. "Thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him."2 There is an evil on the other side, that of being over ready to censure, and take on ourselves the office of teaching. St. James perceived that this latter evil was most likely to prevail among those to whom he wrote: and therefore he warned them, Be not many masters. Be not forward to judge and censure knowing that we shall receive the greater con

1 In the sense of teachers, didaokaλoi.

2 Levit. xix. 17.

demnation: knowing that whosoever does this, lays himself under increased responsibility: for it may be said to him, "Thou that teachest others, teachest thou not thyself?" Therefore, "judge not, that ye be not judged for with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again.'

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And there is a reason, why we should not be hasty to reprove: there is a reason, why if it becomes a duty to reprove, that duty should be performed in a spirit of meekness.

2. For in many things we offend all. If any man offend not in word, the same is a perfect man, and able also to bridle the whole body.

This very tongue, which is so ready to employ itself in censuring and blaming others, what proof it gives, that we are daily prone to fall; constantly liable to offend! He is a perfect man indeed, who is able always to direct his tongue aright: to guide it with discretion, either to speak or to be silent. Whosoever has attained this power, is able also to bridle the whole body: to resist the motions of sin: has advanced far towards the fulness of christian excellence.

Will it be thought that a power is here attributed to the tongue beyond what it really possesses? There are examples to show how great may be the effect of what might seem a weak and feeble thing.

3. Behold, we put bits in the horses' mouths, that they may obey us; and we turn about their whole body.

4. Behold also the ships, which though they be so great, 3 Matt. vii. 1, 2.

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