Dain man are avôgwre xeve; properly rendered false man, or hypocrite. But surely the faith of a hypocrite is not the faith of the Gospel. The last part of this verse would be better translated a faith without works is dead, that is, a faith which is without works.

In the four following verses, St. James illustrates this subject by a comparison of this faith of the hypocrite with that of Abraham. Was not Abraham, our father, justified by works when he had offered Isaac, his son, upon the Altar? Seest thou how faith wrought with his works, and by works was made perfect? And the Scrip ture was fulfilled, which saith, Abraham believed God: and it was imputed unto him for righteousness. And he was called the Friend of God. Ye see, then, how that by works a man is justified, and not by faith only.

In this part of the chapter all the real difficulty lies. To explain the true import of it, let St. James be his own commentator. After having given us the declaration, that Abraham was justified by works, when he offered, or, as in the original, lifted up, Isaac upon the Altar, and taught us, that faith co-operated with his works; and that by works his faith was perfected; he says, in the 23d verse, that the Scripture was fulfilled, that is, confirmed, which saith, Abraham believed God, and it was counted to him for righteousness: and he was called the Friend of God. This pas sage of Scripture is found in the xv. chapter, and 6th verse of Genesis. That, which he believed, was these two declarations. This shall not be thine heir; viz. Eliezer of Damascus ; but he, who shall come forth out of thine own bowels, shall be thine heir: and again; Look now toward heaven, and tell the stars, if thou be able to number

them: and he said unto him, So shall thy seed be.

Confiding in these promises was that act of Abraham, concerning which it is said, in the following verse, He believed in JEHOVAH, and he counted it to him for righteousness. The act of lifting up Isaac on the Altar by which, St. James says, this Scripture was fulfilled, that is, confirmed, existed more than twenty years afterwards. In what sense, then, did that act confirm this declaration of Scripture ? Plainly in this it showed, that the faith of Abraham was the ge. nuine faith of the Gospel; a real, operative confidence in the promises of God. This it showed in a very forcible light, because the obedience was singularly great and self-denying. Exclusive

ly of this, it will be difficult to find any sense, in which the declaration can be true. That Abraham was justified by faith, and by that very act of faith here recited, is expressly declared by St. Paul, Romans iv. and Galatians iii; and therefore cannot be disputed. It is of no significance, here, to say, that Abraham's justification was not completed in this world but will be completed at the final trial; or that it was completed, when he entered the future world. It is sufficient for the present purpose, that his title to justification was complete, and certain, when his faith was counted to him for righteousness. Had he then died, he would have been accepted of God; his sins would have been forgiven; and his soul made happy for ever. He, to whom all things are present, makes no new determinations concerning this subject. It is plain, then, that an act of obedience, existing a long time afterwards, could not alter that, which was past; nor affect in any manner the justification of Abraham, which was already made certain.

From these observations it is, I trust, sufficiently evident, that this very case put by St. James, is a clear proof, unless we are willing to deny an express declaration of Scripture, as quoted by him, and written by Moses, that we are not justified, either partially or wholly, by works, in the common meaning of that phraseology; and that the true doctrine of St. James is no other, than that we are not justified by a speculative belief which is without works; but by the faith of the Gospel which worketh by love.

This is further evident from the last clause of the 23d verse: And he was called the friend of God. That, which made him the friend of God, was his faith, his confidence in God. The act of offering Isaac could in no sense make him the friend of God; but was merely a signal and glorious proof of this confidence, and the friendship, which it involved, and produced.

If these observations be admitted as just, it will be unnecessary to dwell on the two remaining verses. The case of Rahab, in the following verse, is perfectly explained by that of Abraham. In the concluding verse, St. James solemnly repeats the great doctrine of this passage, which, by repeating it in three different. instances, he clearly proves to be the main thing, on which he meant to insist, in these concise and emphatical words: For a

the body without the spirit is dead, so faith without works is dead also; or as I should render it, a faith without works, that is, such a faith, as is without works. The meaning of St. James is not that Evangelical faith, when it is without works, is dead; for it cannot exist without producing good works; but that such a faith, as is unproductive of good works; viz. a mere, speculative belief; is dead; and like a corpse, from which the soul has fled, is absolutely useless, and loathsome to every beholder.

Having finished the remarks, which I proposed to make on this passage of St. James, I shall now proceed to show the real influence of good works on the justification of mankind.

1st. When we confide ourselves to Christ, we do it according to his own terms.

Among these, he has required us to do all things whatsoever he has commanded us; and to walk as he also walked.

But his com

mands involve every good work; and his example has presented to us an universal system of good works, actually done by himself. To obey him, and to be like him, is therefore to perform every good work.

All this, also, he has required us to do voluntarily, faithfully, and alway. When, therefore, we confide in Christ, we surrender ourselves into his hands with a fixed intention, a cordial choice, of universal obedience, as our whole future conduct.

2dly. The faith of the Gospel cannot exist without good works. To the 11th chapter of the Epistle to the Hebrews I appeal as complete proof of this position. That principle in the soul, which produced the many, various, difficult, and exalted acts of obedience, recorded in this chapter, is beyond a debate the wellspring of all obedience. The connection between these things is inseparable; and where the one does not exist, the other cannot. In this sense, then, a man is truly said to be justified by works; that he, who has the good works, which spring from the faith of the Gospel, will be justified; and he, who has them not, will not be justified. The title of the believer to justification is certain, and complete, so soon as he believes; because he will never cease to believe; and his faith will never cease to operate in universal obedience. But were we to suppose a case, which never existed, and cannot exist; viz. that a man should believe

with the faith of the Gospel, and should afterwards cease to perform good works; that man, undoubtedly, would never obtain justification. On the contrary, he would become a final apostate, and an outcast from the Kingdom of God. Thus have I expressed my own views of the doctrine, contained in this discourse of St. James; and shall only add, that this is equally the doctrine of St. Paul, of Christ, and of the whole Bible.

The observations, made in this discourse, naturally suggest the following

REMARKS.

1st. It is evident from this discourse of ST. JAMES, that no attribute, or principle, is of any value, except as it produces good works.

By good works I intend here, and throughout this sermon, all acts of piety, benevolence, and self-government. Two of these, faith and benevolence, or things which claim to be faith and benevolence, are examined in form by St. James; viz. the faith of Antinomians, and the philanthropy of modern Infidels; and both are proved, irresistibly, to be useless, and worthless. What is true of these is true of all other principles, and opinions, sustaining the same general character. The end of all thinking, and feeling, is action. Whatever terminates not in this is a mere cheat; a mass of rubbish; a nuisance to ourselves, and to mankind. All the good, done in the Universe, is done by action. The most perfect and glorious principles, which belong to the Intelligent character; those, which constituted the bliss of paradise; those, which constitute the superior bliss of heaven; would be shorn of almost all their radiance, were they to cease from their activity. There is, I acknowledge, in the reception of truth, and the indulgence of virtuous affections, an inherent value; a delightfulness, inwoven in their own nature. The subject of them, if he were prevented by accidental circumstances from doing good, would, I acknowledge, still find real delight in the things themselves. But, were he to cease from doing good, when it was in his power, he would be stripped of all his virtue, and glory, and of almost all his enjoyment. To him, says St.

James, that knoweth to do good, and doeth it not, to him it is sin. Good actions, only, are blessings to the Kingdom of God, and the only proofs of excellence of character.

In this great particular the Scriptures differ, boundlessly, from the favourite philosophy of modern times. Philosophy is satisfied with good words, and good wishes. The Scriptures, while they require these, demand with infinite authority, and indispensably to our acceptance with God, what is inestimably more valuable; good actions. Philosophy is satisfied to say, with coolness and composure, to the naked, starving wretch: Depart in peace: be thou warmed; and be thou filled. The Scriptures, with a divine compassion for the sufferer, and with an equal concern for the true interest of him who possesses the means of relief, compel us, by infinite authority, and an infinite example, to clothe, to feed, and to bless, so far as is within our power, all the children of want and woe. Beyond this, they require all useful conduct, whether it immediately respects God, our fellow-creatures, or ourselves; and in this manner provide effectually for the happiness of mankind in the present world, and for their immortal good in the world to come.

2dly. We here see, that the Scriptures, and the Scriptures only, furnish us with an effectual source of good works.

No obedience is of any worth in the sight of God, or man, except that which is voluntary. God loveth the cheerful giver; and with his views those of mankind perfectly coincide. No obedience of our children or servants, no offices of our friends or neighbours, are of any value in our estimation, besides those which spring from the heart.

Of this obedience, the Scriptures inform us, Evangelical faith is the genuine spring, and the only spring, in the present world. The faith of the Gospel, as I have frequently had occasion to observe, is an affectionate confidence in the character of Christ; in which it surrenders itself to him on his own conditions, to be his, and to be employed wholly, and for ever in his service. To the mind, under the influence of this spirit, Christ, together with all his pleasure, commands, ordinances, and instructions, becomes supremely delightful. Obedience to his commands is to such a mind, of course, voluntary, cheerful, and perpetual. Its