The

would not have regarded as justifying faith-indeed, would not have allowed it the name of faith. meaning of James is clear from the illustration which follows. Faith without works, he compares to that love which never manifests itself in deeds, and is shown only in professions. If a brother or sister be naked, and destitute of daily food, and one of you say unto them, Depart in peace, be ye warmed and filled: notwithstanding ye give them not those things which are needful to the body; what doth it profit? Even so faith, if it hath not works, is dead, being alone [is in itself dead].'

"When James says that faith without works is dead, he certainly could not mean that works, the mere outward and phenomenal, constitute the living element of faith, that through them it becomes a living faith. On the contrary, he presupposes that true faith has life in itself, has in itself the living principle from which alone works can proceed, and that in works it makes itself known. The want of works was to him a proof that life was wanting in that faith, and hence he calls it a dead faith. He introduces a third person, speaking from James' own point of view with him who professes to have faith without works, and proving to him that the one cannot exist without the other. 'Yea, a man may say, Thou hast faith, and I have works: show me thy faith without thy works, and I will show thee my faith by my works.' In this James proposes-for it is he who says this in the person of another-to one who boasts of his faith, though he has no works, that he should make the trial of showing to him the existence of his faith without the aid of works. To James it would be easy, by his works, to show the faith which

animates him, and in the strength of which those works were performed. As a proof that such a faith without works is of no value, he adduces the faith of evil spirits. Faith in God, in its true sense, can only there exist where he is consciously recognised as the highest good, where the whole life has reference to him; that faith which includes in itself a living fellowship with God,a practical, not merely intellectual faith. With evil spirits, on the contrary, the consciousness of dependence on the Almighty and Supreme forces itself upon them against their will. They would gladly throw off this dependence, but they have not the power. It is something merely passive, with which their own free inclination, the self-moved submission of the spirit, has nothing to do. It is not a faith of the heart, but merely of the intellect; presenting God as in opposition to the spirit striving to escape from him,—God the Almighty, only as an object of fear to the spirit estranged from him, and unwilling to acknowledge him. Thou believest there is one God; thou doest well: the devils also believe, and tremble.'

"By the Jews, Abraham was claimed as the representative of the faith in one God in the midst of nations devoted to idolatry; and therein was placed (as by others, indeed, in his circumcision) his great significance. James therefore proceeds to show, that the significance of this faith did not consist in a passive belief of the understanding in one God. It was a devotion of the whole life to God. It proved its genuineness by works of self-denial; by his readiness, in love to God and reliance upon him, in confiding resignation to his will, to deny all natural feelings, and make of the object dearest to himself an offering to God. He,

therefore, who would follow Abraham in his faith, and by that faith be justified before God, must also attest his faith by like works of self-denial. 'But wilt thou

know, O vain man, that faith without works is dead? Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar?' Thus might he say, that faith and works must here have wrought together. How wrought together? For the justification of man before God? So that Abraham could not appear as one justified before Him, until after the works had been performed? Had James intended this, it must have been on the supposition, that God can know man only so far as he manifests himself in outward acts. He could not, therefore, have recognised him as the omniscient God, who looks into the heart, and discerns the inward feeling before it comes to light. Recognising his omniscience, he must have known that to the eye of God, this faith, which afterwards showed itself in such works of self-denial, already appeared as genuine justifying faith. But, speaking from the stand-point of human consciousness, taking into account only the outward manifestation, he might so express himself; viz. that faith and works wrought together for justification. So also when he says, that 'by works was faith made perfect,' he could not mean that works—the mere outward phenomena of faith are that which perfects faith itself; but only that in them faith shows itself genuine and complete, the attestation of faith in the life and conduct. 'Seest thou how faith wrought with his works, and by works was faith made perfect? And the Scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness; and he was called the

friend of God.' And in that sense he then says: 'Ye see then, how that by works a man is justified, and not by faith only.'

"To the example of Abraham, he now adds that of Rahab. Here, also, against the false Jewish position, that this heathen woman was justified on the ground of passive faith in the One God, he declares that this faith was required to approve itself in works, the fruits of an inward disposition, contemning for the honour of God all worldly considerations. Likewise, also, was not Rahab the harlot justified by works, when she received the messengers, and had sent them out another way ?' He concludes the whole discussion with the words: For as the body without the spirit is dead, so faith without works is dead also.' In this comparison, faith without works answers to the dead body without the animating spirit."

CHAPTER III.

SINS OF THE TONGUE.

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In this chapter, the Apostle discusses one dominant sin, or sins rather, the sins of the tongue. He begins by saying, "Be not many masters,”- -or rather, "Be not many teachers;" though the word "master used still in our language as a teacher: a schoolmaster means a teacher. The idea, obviously, that James desires to inculcate is to discountenance and discourage that thirst on the part of every man in his day to be a teacher, and the disinclination exhibited by so many to be learners. And he says, "Your desire to be teachers for the honour of it, and not for the sake of the duties of it, you often forget is accompanied with very grave and solemn responsibilities;" for he adds, "we shall receive the greater condemnation." Now, the Greek word there translated "condemnation" is κpíσis; from which comes our English word crisis; and it means, strictly and literally, ordeal, test, investigation. The idea, therefore, conveyed is, do not desire to be a teacher; for he that is a teacher incurs greater responsibility than he that is a learner; and if that be so, instead of coveting responsibility, unless you are sure you have gifts and graces equal to it, you ought rather not to desire it.

Then he says, "In many things we offend all." In order that he may show that his charge is universal, he says, "In many things "—not in a few things—" we all