SERMON XV.

ON SAVING FAITH.

ST. JAMES, ii. 17.

Faith, if it have not works, is dead, being alone.

THE error, which St. James reproves in this chapter, of trusting for salvation to faith, and forgetting the necessity of good works or righteousness of life, is not confined to his times. Many Christians in the present age have fallen into the same, and probably from the same cause their minds have been so strongly impressed by those texts in St. Paul's epistles, which appear to speak lightly of works and highly of faith, as the sole means of salvation, that they have given no attention to other pas

sages of scripture, equally strong, and which, if these believers are right, contradict expressly St. Paul's opinion.

Now we must bear in mind, in the first place, that scripture cannot contradict itself: "all scripture is given by inspiration of God:" the Holy Spirit of Truth is as much the author of one part of the Bible as of another; and it is blasphemy to suppose that any contradiction can be admitted into his works; but when two passages really contradict each other, one of them must be false. I trust however, by God's grace, to prove that, so far from contradicting each other, the statements of St. Paul and St. James on this truly important subject, are in perfect accordance and harmony.

To this end, let us first examine the doctrine of St. James; that faith will avail us nothing without righteousness of life or good works.

He has stated it so plainly, and in such strong terms, that there cannot be two opinions respecting his meaning. “Faith,” he says, "if it have not works, is dead, being alone:" or, in other words, it signi

fies nothing how correct is a man's faith, if he do not join to it good works; for a belief in heavenly truths, without corresponding conduct, will no more bring a soul to heaven, than the empty words, “be thou warmed and filled," will relieve the shivering pauper.

It generally happens, I believe, that those who hold faith all-sufficient, are too enthusiastic or too ignorant to examine their own sentiments by the measure of reason; their notions of faith itself are very indistinct and undetermined; but of this I am sure, that they do not understand the term faith as it is understood in scripture. It is very evident that St. James signified by it no more than a firm undoubting conviction of the gospel truths. This is plain by his accusing those of neglecting the virtue of charity, whose faith he does not censure as imperfect; and again, by asserting that the devils possess the faith of which he speaks, a perfect conviction, namely, of the truth. Now, how much soever the devils may be convinced of this, their doom is fixed, and their faith can produce no effect but fear

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and trembling; "the devils also believe and tremble.” So also with man; he may be thoroughly convinced of every religious truth, but if this faith produces no amendment, no change of heart, it is vain, and can be followed only by trembling apprehension. The apostle next refers to the noble instance of faith which Abraham afforded, in offering up his only son Isaac for a sacrifice; and it is remarkable that St. Paul takes the same person for an example when he, on his part, speaks of the excellence of faith. St. James here asks, was not Abraham justified by works?" Abraham offered up his son, because his faith told him that every thing which God appointed was good; but he might have known and confessed this truth, yet, urged by love to his only child, he might have hesitated, and refused to slay him. Many of us know well enough the rewards promised to well doing, the punishment decreed to vice, yet some favorite sin has so enslaved us, that we cannot resolve to forsake it. Abraham, however, consented; was he then justified only by his faith? no, certainly; but by the

obedience which was the consequence of his faith, though by no means the necessary consequence of simple faith; to adopt the words of scripture" his faith wrought with his works, and by works was his faith made perfect." Faith therefore is of no use to salvation unless made perfect by works or obedience.

If this view of the question stood in the least need of confirmation, even reason and natural sense would support it; for, in the common intercourse of life, though a man professes and indeed feels the strongest reliance upon the truth of our promises, yet does not act according to his belief, which of us is not offended?

The new-made Christians to whom St. James addressed this epistle, had embraced and been baptized into the faith of our blessed Lord; they trusted, and so far correctly, that, for the merits of their Redeemer, they should be accepted; but unfortunately their faith had not wrought in them the disposition and conduct equally necessary to salvation. Two great precepts of the gospel are disregard to self, and