- cussed in detail, all that is necessary now is to glance rapidly
at the more general characteristics of the several writers.
A letter addressed to the twelve tribes scattered abroad, and traditionally ascribed to the apostle James, may best be taken in connection with an anonymous epistle addressed to the Hebrews. They have these two features in common, that they are written to Jewish Christians, and that they discuss the relation of faith to works. It is true that this question is treated by their authors from opposite points of view. Theological controversy began early in the history of the Christian Church, and its first controversial treatises have been embodied in the Canon of its Sacred Books. It appears, moreover, to be highly probable, not only that the two epistles were written on opposite sides of a disputed question, but that the chapter in the one dealing with that question was designed as an answer to the corresponding chapter in the other. It may be difficult to say which was the original statement, which the reply; but when we find the very same examples chosen by both, the one maintaining that Abraham and Rahab were justified by faith, the other that they were justified by works, it is not easy to believe that so exact a coincidence in the mode of treating their subject was accidental. The more argumentative tone taken by James—as of one answering an opponent—induces me to believe that his epistle was the later of the two. The author of the Hebrews insists upon the paramount necessity of faith; showing by a number of historical examples that the conduct of the great heroes of the Hebrew race, besides that of many inferior models of excellence, was wholly due to this cause. The author of James, on the contrary, strenuously maintains that faith is of no value without works, and, as if endeavoring to set aside the force of the examples produced on the other side, selects for his consideration the history of two persons who had been held up as illustrations of the doctrine that we are justified by faith. Abraham, he says, was not justified by faith only, but by works; for he offered Isaac on the altar, which was a very practical illustration of his faith (James ii. 21-23). Rahab again, who according to you was saved from destruction with the unbelievers by faith, was in reality justified by works, for it was a work to receive the messengers and
