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(text, and James 2:14): —

1. The Bible does certainly teach that a certain kind of faith, which even James would commend, is essential to salvation.

(1) We see kindness and wisdom of God in this arrangement, inasmuch as it is a condition most easy to fulfil. And not only has man the capacity to believe, but he has a propensity to do so. He is a credulous being; he lives, and works, and hopes, and loves, and rests, by faith. Faith is the basis of society, the wheel of commerce, the tie of friendship, the channel of social intercourse.

(2) Nor is it more kind than wise. I cannot see how man could have been saved without a certain kind of faith. Before he changes his character, he must have new convictions. Man must become a Christian, as he becomes a farmer, a mariner, a physician — by faith.

2. It has been thought by some that James disparages faith, and places himself in antagonism to Paul. But note —

(1) The difference in the mental tendencies of the apostles. The natural tendency of Paul's mind was speculative. He delighted in the science of religion. The tendency of James was practical. He thought more about acts than ideas. He estimated the creed of a man by his works. With this mental difference, whilst both would hold the same great vital truth, one would be naturally more taken up with the speculative aspect, and the other with the practical.

(2) The difference in the characters to whom the apostles wrote. Paul had in view the legalist; James had in view those who combined an orthodox creed with an unorthodox practice. One was against legalism, and the other against antinomianism. In further illustration of the real harmony between the two inspired men, note —

I. THAT THERE MAY BE A CERTAIN KIND OF WORK IN CONNECTION WITH RELIGION WHERE THERE IS NO GENUINE FAITH. Those which spring —

1. From the feeling of merit. Such were the works of the old Pharisees. What a deal of work there is done in connection with religion from this feeling now!

2. From a sympathy with the feelings and doings of others. It is customary in the circle to which the man belongs to attend places of worship, and to contribute to religious institutions; and he of course must do the same. Certain religious doings are fashionable; and the love of fashion and the fear of singularity will prompt them.

3. From official position. A man takes some office in connection with Christianity — Sabbath school teacher, deacon, etc. — and he may do the duties of his office without any genuine faith.

4. From the love of a sect. The partisan feeling in religion is ever wondrously active.

II. THERE MAY BE A CERTAIN KIND OF FAITH IN CONNECTION WITH RELIGION WHERE THERE IS NO GENUINE FAITH. There is a kind of faith something like that sentimental charity that will talk fluently and tenderly about the sufferings of the poor, but will do nothing to relieve their sufferings.

1. A traditional faith. Such as people get from their parents, their sect, which is adopted without any honest searching in the light of common sense and the Bible before God. People whose faith is of this description, had they been born in Turkey, would have been Mohammedans; in India, Hindoos. This faith is a serious evil: it warps the intellect, shuts out new truth, and obstructs free thought, piety, and progress. It is everlastingly quarrelling — anathematising heretics.

2. A speculative faith. Persons of this faith believe in God, Christ, heaven, and hell as propositions, but do not realise their bearing on themselves.

3. A sentimental faith. Persons of this class are carried about with every wind of doctrine; they are taken up with this preacher today, and that tomorrow. They are Arminians one Sunday, and Antinomians the next. These are mental children — clouds without water; the creatures of clap-trap and novelty.

III. THAT NEITHER THE WORKS UNCONNECTED WITH GENUINE FAITH, NOR THE FAITH UNCONNECTED WITH GENUINE WORKS, ARE OF ANY MORAL, SERVICE.

1. The works unconnected with genuine faith are of no moral service. Because —

(1) The worth of a work in the sight of God is the motive. "As a man thinketh in his heart, so is he."(2) The happiness of a work is in the motive. In the employment of man the outward act gives value to your service. So long as you can plough, sow, and build well, it does not matter what you think or feel. But, in religion, the feeling of the act is everything. The widow's mite is "more than all."

2. The faith unconnected with good works is of no moral service. What is a seed worth if it has not the germinating principle? What is the salt worth without its savour? What we want now is to have the creed of Churches worked out. This will do more against infidelity than all your libraries. "Not everyone that saith unto me, Lord, Lord," etc.

IV. THAT THE FAITH OF THE GOSPEL WILL NECESSARILY LEAD TO GOOD WORKS, AND THE WORKS OF THE GOSPEL NECESSARILY SPRING FROM GOSPEL FAITH. AND THUS PAUL AND JAMES AGREE.

1. The nature of the ease shows this. Faith in the gospel is faith in the infinite love of God for sinners. Can a man really believe in this without love rising in his heart to God? What is the first question of love? How shall I please? etc.

2. The biographies of believers show this. "When it pleased God," says Paul, "to reveal His Son in me, immediately I conferred not with flesh and blood," etc. James preached against the mere creedist, and Paul against the mere work monger; and such preachers every age requires.

(D. Thomas, D. D.)

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KJV: Therefore we conclude that a man is justified by faith without the deeds of the law.

WEB: We maintain therefore that a man is justified by faith apart from the works of the law.