dency, and forms the highest judicial tribunal of the stake.

2. Ward organizations. (a) The Bishopric, comprising a bishop and two counselors, each of whom is a High Priest. (b) The bishopric a presiding body, a body of presiding High Priests.

3. Helps in government. (a) Primary Associations. (b) Mutual Improvement Associations. (c) Sunday Schools. (d) Church Schools. (e) Religion Classes. (f) Relief Societies. General reference: "The Articles of Faith," Lecture XI.

Editorial: A World-wide Movement 408 Poetry: A Sunshine Song

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No. 27, Vol. LXX.

Thursday, July 2, 1908.

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FAITH AND WORKS.

A SHORT time ago an elder of the Church was engaged by an Episcopal clergyman in a lengthy, friendly discussion, the subject of which was "Faith and Works." The elder maintained that faith alone cannot save a man; that it is absolutely necessary for a person to couple good works with faith in order for him to gain admittance to the kingdom of the Father. The missionary quoted numerous passages of scripture in proof of his assertion, among them the following:

"Wilt thou know, O vain man, that faith without works is dead?

"Was not Abraham our father justified by works, when he offered Isaac his son upon the altar?" (James 2: 20-21.)

The clergyman was equally firm in maintaining that simple, individual belief in the atoning blood of Christ is all-sufficient for the salvation of mankind, and he, too, quoted scripture which, he believed, justified him in believing and teaching this doctrine. Among the scriptural quotations cited by the reverend gentleman are the following:

"Therefore we conclude that a man is justified by faith without the deeds of the law." (Rom. 3: 28.)

"For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness." (Rom. 4:3.)

The discussion lasted till a late hour, and ended as it began the elder holding fast to the teaching of the Apostle James namely, "that faith without works is dead," and the clergyman defending

his position with extracts from the writings of the Apostle Paul, in which "justification by faith" is clearly taught.

The object of this paper is to show that there is no conflict whatever between James and Paul on this important subject. Christ did not place the apostles in His Church to divide the members but to preserve them in the unity of the faith, and we refuse to believe that those two apostles so far forgot their calling as to go about teaching doctrine diametrically opposed to each other, thus dividing and scattering the flock over which they had been made shepherds. "Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing and that there be no divisions among you, but that ye be perfectly joined together in the same mind and in the same judgment." (I. Cor. 1:10). This does not sound like the voice of an apostle of the Lord Jesus Christ who was at loggerheads with another apostle concerning a fundamental doctrine of the Church. How dare Paul preach continually to the saints to be "perfectly joined together in the same mind and in the same judgment" if he and James were divided on a certain doctrine which pertained to the salvation of the children of men? The fault does not lie with the apostles but with those who do not rightly divide the word of truth, and who fail to compare spiritual things with spiritual.

Let it be understood, in the first place, that the two apostles wrote with different designs to different classes of people. Paul addressed men who were holding on tenaciously to the law of Moses, hoping to justify themselves before God by performing certain works required by that law. Now, it was the aim of the apostle to show them that they were laboring under a strong delusion; that Christ had come and fulfilled the law of Moses; that the law of carnal commandments had been superseded by the gospel of grace and truth, and that by the deeds of the law no flesh could be justified. "Christ," said he, "hath redeemed us from the curse of the law, being made a curse for us; therefore to him that worketh not"-that does not continue in the works of the law-"but believeth on him that justifieth the ungodly, his faith is counted for righteousness."

When we consider the class of men that Paul sought to inform, men who did not believe in the atonement of Christ, nor in the gospel which He and His apostles taught, but who were trying to work out their salvation by means of the ceremonial law, we can understand his writings clearly. Paul had himself, some years before, been in just the same condition as those people; he had been brought up a strict Pharisee, had been instructed perfectly in the law of Moses, which he observed to the letter, and by which he felt confident of salvation. But through the revelations of the Lord and the teachings of His servants he learned that he was in error, that he could not be saved by the works of the law, but through faith in Christ, who "is the end of the law," and through obedience to the laws

and ordinances of His holy gospel. Is it surprising that the apostle should write to these men exhorting them to abandon the works of the law, which he had himself abandoned, in which there was no profit, and to live by faith on the Son of God? It is not?

Faith is the first principle of true religion. Without faith it is impossible for a man to please God. The apostle extols this great principle in his writings, and uses several illustrations to show how individuals obtained Divine favor because of their faith. He speaks of Abraham, who "believed God and it was counted unto him for righteousness." We can see the necessity of Paul laying so much stress on faith; he knew that if he did not, first of all, persuade those people to believe in Christ they would not obey the gospel of the Redeemer.

But notice how differently he writes to those who believed in God, and who had accepted His Son as their Savior and Redeemer. In an epistle to Titus, he said:

"This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works. These things are good and profitable unto men." (Titus 3: 8.)

This clearly shows that Paul was not opposed to good works. On the contrary, he applauds them and instructs Titus to teach the people constantly to perform them In this he was simply reiterating the words of the Messiah, who said to His disciples: "Let your light so shine before men that they may see your good works, and glorify your Father which is in heaven."

Let us now turn to the writings of the Apostle James. Paul, as we have seen, in endeavoring to arouse faith in the hearts of the unbelieving Romans, spoke only of the belief of Abraham; he did not mention his works at all; but James, in addressing those who professed to be believers in Christ, and in urging them to fill their lives up with good works, directs attention to the works of the patriarch, and asks, "Was not Abraham, our father, justified by works?" (James 2: 21.) Is this in conflict with the teachings of Paul? By no means. Here is the sum of the whole matter: Abraham was a childless old man. One beautiful, starlight night the Lord brought him forth abroad, out of his tent, aud said, "Look now toward heaven, and tell the stars, if thou be able to number them: so shall thy seed be." And Abraham believed the words which the Lord had spoken and his faith was counted unto him for righteousness. It was to this great exhibition of faith that Paul referred. Now, James speaks of an event which happened some twenty-five years later. The promise had been fulfilled; the son was born and was the joy of the patriarch in his old age. Then the Lord proceeded to put the faith of His servant to a severe test; he was required to do that from which his whole heart revolted-to offer up his son as a sacrifice to God. For three long, agonizing days, Abraham and the dear child in which his soul de

lighted journeyed toward the appointed mountain. At last the place was reached, the altar was built, the victim bound, the knife raised for the fatal stroke, when Jehovah, beholding and admiring such implicit obedience, interposed, saying, "Because thou hast done this thing, * * * in blessing I will bless thee." Let those who boast of their faith in Christ, but who at the same time fail to observe His holy commandments, stand rebuked by the example of "the father of the faithful," who yielded up to God all that He required of him. Abraham proved by his works the truth and reality of his faith, and by his works his faith was made perfect. In the days of the Apostle James, as at the present time, there were men who had substituted a bare assent of the understanding to certain truths for the true, real, living, active faith which God demanded of them; they were simply nominal Christians. While they admitted that Christ was the Messiah, they failed to conform their lives to His teachings. While showing respect to the wealthy, they "despised the poor"; they failed to "bridle the tongue"; there were "wars and fightings," "envying and strife" among them, which led them to "speak evil of one another." These are some of the great and glaring faults for which the apostle reproved them. A profession of faith under such circumstances was a shameful falsehood, rank hypocrisy. It was no better than the faith of the devils, which can by no means procure salvation. Such faith, if it can be called faith, is not living, but dead, only the corpse of religion; it is of no more value than the mere verbal expression of sympathy to a starving man. Well might the apostle exclaim, "But wilt thou know, O vain man, that faith without works is dead."

Now, it is clearly seen that the apostles did not write to contradict each other. They both taught the necessity of faith and of good works also. Modern preachers would do well to follow their example, and teach the people that "not every one that saith Lord, Lord, shall enter the kingdom of heaven, but he that doeth the will of the Father which is in heaven."- W. A. M.

IT TAKES COURAGE

To live according to your convictions.

To be what you are and not pretend to be what you are not. To live honestly within your means, and not dishonestly upon the means of others.

To speak the truth when, by a little prevarication, you can get some great advantage.

When mortified and embarrassed by humiliating disaster, to seek in the wreck or ruin the elements of future conquests.

To throw up a position with a good salary when it is the only business you know and you have a family depending upon you, because it does not have your unqualified approval.