In these weighty words James reminds his readers that they are on their way to a dread tribunal where they shall be judged according to their works, and where with what measure they mete it shall be measured to themselves.

I. THE CERTAINTY OF JUDGMENT. The apostle takes the fact for granted. This certainty is attested by:

1. Human nature, Man possesses intuitively the conviction of his moral responsibility. Conscience anticipates even now the sentence which shall proceed from the bar of God. If he be not our Judge, the deepest dictates of morality are illusions.

2. Divine providence. While there is abundant evidence that the world is under moral government, it is also plain that there are many inequalities which require adjustment. The world is full of unredressed wrongs and undiscovered crimes. Providence itself, therefore, points to a day of rectifications.

3. The Word of God. The Bible everywhere represents the Eternal as a moral Governor; and the New Testament in particular describes the final judgment as a definite future event which is to take place at the second advent of Christ.

II. THE STANDARD OF JUDGMENT. The poor heathen, since they sin without law, shall be judged without law. Those who possess the Bible shall be tried by the higher standard of that written revelation. Believers in Christ, however, shall be "judged by a law of liberty" (ver. 12). This law is, of course, just the moral law viewed in the light of gospel privilege. In the Decalogue, the form which the law assumes is one of outward constraint. As proclaimed from Sinai, it constituted really "an indictment against the human race;" and it was surrounded there with most terrible sanctions. But now, to the Christian, the law comes bound up with the gospel; and the power of gospel grace within the heart places him on the side of the law, and makes it the longer the more delightful for him to obey it. In the believer's ear the law no longer thunders, "Thou shalt not." To him "love is the fulfillment of the law." The commandments, being written now upon his heart, are no longer "grievous" (1 John 5:3). The law has become to him "a law of liberty."

III. THE SUBJECT-MATTER OF JUDGMENT. "So speak ye, and so do" (ver. 12). The standard will be applied to our words and to our actions. The apostle has already touched upon the government of the tongue in James 1:19, 26; and he has dealt with practical conduct in the intervening verses. His teaching here is an echo of that of the Lord Jesus upon the same theme (Matthew 12:34-37; Matthew 7:21-23). A man's habits of speech and action are always a true index of his moral state. If we compare human character to a tree, words correspond to its leaves, deeds to its fruit, and thoughts to its root underground. Words and actions will be judged in connection with "the counsels of the hearts" of which they are the exponents.

IV. THE PRINCIPLE OF JUDGMENT. (Ver. 13.) This doctrine of merciless judgment to the unmerciful is enunciated in many parts of Scripture. It receives especial prominence in the teaching of our Lord (Matthew 5:7; Matthew 6:12, 14, 15; Matthew 7:1; Matthew 18:23-35). We can never, of course, merit eternal life by cherishing a compassionate spirit. But, since mercy or love is the supreme element in the character of God, it is plain that those who do not manifest active pity towards others have not themselves been renewed into his image, and are therefore unsaved. The purpose of the gospel is to restore man's likeness to God, who "is love;" so that the man who exhibits no love shows that he has not allowed the gospel to exercise its sanctifying power within him, and he shall therefore be condemned for rejecting it. But the medal has another side; for the apostle adds, "Mercy glorieth against judgment." This seems to mean that the tender-hearted and actively compassionate follower of Christ need not fear the final judgment. His mercifulness is an evidence that he is himself a partaker of the mercy of God in Christ. He shall lift up his head with joy when he stands before the bar of Heaven (Matthew 25:34-40). His Judge will be the Lord Jesus, over whose cradle and at whose cross mercy and judgment met together. God himself, in order to effect our redemption, sheathed the sword of justice in the heart of mercy; and his redeemed people, in their intercourse with their fellow-men, learn to imitate him by cultivating the spirit of tenderness and forgiveness. Thus it is an axiom in the world of grace, acted on both by God and by his people, that "mercy glorieth against judgment." - C.J.

I. THE DIRECTION WHICH IS HERE GIVEN (ver. 12).

1. They were to be judged. The thing was future, but as real and certain as if it had been past or present. The testimonies to this great event are clear, varied, and irresistible. Even apart from revelation, the evidence of it is strong and conclusive. And when we do turn to the Bible, the truth is there taught, both directly and by implication, in a large number of passages. The judgment, then, is most certain. What we have to do is to realise it, to take it home to ourselves, to live under the impressions which it is fitted to produce.

2. They were to be judged by "the law of liberty." The issue is not to turn on our natural ideas of right and wrong, on our partial, perverted, and often most erroneous views of duty. Neither is it to proceed on the maxims and customs of the world. Everything is to be done in righteousness; and here is the only complete, infallible criterion of righteousness. But mark how it is here designated. It is called "the law of liberty." We are certainly not to understand by this that it grants liberty to do anything that is evil — that it allows liberty to be taken with its own requirements and sanctions. Its object is the very reverse. It is to restrain men from the commission of sin. In common with all law, it exists for the end of being kept, not of being broken. It is the law of liberty, because, in the case of God's people, and they are spoken of here, its curse is taken away. The chains are broken and the believer walks forth emancipated; for, saith the apostle, "there is no condemnation to them that are in Christ Jesus." He is no longer dependent on his own fulfilment of the law for the life everlasting; through the infinite mercy of God his transgressions of it are not marked against him, and he stands on the ground, not of a personal, but of a vicarious, obedience — that of his great substitute and surety. He is to be tried by it, not apart from the gospel of salvation, but, on the contrary, as incorporated with it — not in its original covenant form, but as thus magnified by the Son of God in our nature on behalf of all the redeemed, and then given to them to be the supreme rule of their character and conduct. And thus it obtains a ready, cordial acquiescence.

3. They were to live as about to be judged by this law of liberty. "So speak ye" — that is, as a habit; let this be your constant practice. Watch over your words; keep the door of your lips; guard against all transgression of the law in this respect. Avoid whatever it condemns, not merely everything profane and impure, but everything vain and unprofitable. And, in particular, remembering what is due to your neighbour according to the commandment, and what you need yourselves at the hand of God, be considerate and charitable, be just, be tender in the language you use both to and regarding your brethren of mankind, most of all your brethren in the faith of the gospel, whatever may be their earthly condition. "And so do" — so act, adds the apostle; speak, but not that only, act also as those who are about to be judged by the law of liberty. It is not enough to make high professions, you must exhibit and maintain a corresponding practice. Fine speech will not suffice; there must be pure conduct. We must be doers of the Divine will, not hearers or talkers only.

II. THE REASON BY WHICH IT IS ENFORCED (ver. 13). James speaks here as from the day of doom itself, like one looking back to the transactions of life as over, as things of the past, not of the future or the present. His statement is to the effect that those persons who show no mercy, who work none in the case of their fellow creatures, shall find none at the Divine tribunal hereafter, but be dealt with in strict justice, according to its rigid, unmitigated requirements, apart from any modifying influence or mingling element of mercy. Having acted, not in the spirit of the law of liberty, but in opposition to it, they shall reap no benefit from it themselves at the great future assize. He adds, "And mercy rejoiceth against judgment." It rejoiceth — literally, glorieth, boasteth. Well may one exclaim, "Grand word, memorable axiom!" Here we have the other side of the matter, the converse of the foregoing statement. Some sort of collision or contest is supposed between these two — mercy and judgment. They have their respective interests and claims; and these appear to be opposed, irreconcilable. They cannot have both absolutely their own way, and the one or the other must gain the ascendency. But mercy carries the day, it prevails in the conflict. How? Is it by trampling on judgment? Is it by robbing it of any of its lights, doing violence to any of its principles? No; it is by meeting its demands, and honouring it more than had it been allowed to hold undisputed sway and reign without a rival. This has been effected by the mission add mediation of the Lord Jesus.

(John Adam.)

1. The condition of men under the covenant of works is very miserable. They meet with justice without any temper of mercy.

2. Unmerciful men find no mercy.(1) It is a sin most unsuitable to grace. Kindness maketh us pity misery: "Thou wast a stranger, be kind to strangers." God's love to us melteth the soul, and affecteth us not only with contrition towards God, but compassion to our brethren. At Zurich, when the gospel was first preached, they gave liberty to their captives and prisoners, out of a sense of their own deliverance by Christ.(2) It is unlike to God; He giveth and forgiveth. How will you look God in the face, if you should be so contrary to Him?

3. God usually retaliates and dealeth with men according to the manner and way of their wickedness.

4. God exercises acts of mercy with delight; His mercy rejoices over justice (Micah 7:18; Jeremiah 32:41).

5. Mercy in us is a sign of our interest in God's mercy (Matthew 5:7). It is manifested —

(1)In pitying miseries (Matthew 15:32).

(2)In relieving wants by counsel or contribution.

(3)In forgiving injuries and offences(Matthew 18:22).

(T. Manton.)

The usual mode of explaining these words is that judgment in the case of the merciless shall be merciless, yet in the case of the merciful mercy glories against judgment, so as to ward off its stroke, and deliver the merciful man, so that mercy does not fear judgment, but rather glories against it and over it. The whole lesson teaching us, in Bengel's words, that judgment shall be to every one as every one shall have been. But this exposition seems to bring in another subject, quite foreign to the writer's argument; he is not treating of mercy or the merciful man, but of the unjust man and of judgment. Surely, if the mode of deciding the verdict of the merciful man had been intended, some mention of that character would have found a place. It seems better to regard this clause as a sort of climax to the preceding statement: You are about to be judged by the law which enjoins liberty, and the judgment which will be passed by God according to that law will be unaccompanied by mercy against the man that did not show mercy, even though it is characteristic of God's mercy to glory against judgment. His mercy often spares when we deserve the blow, but it shall not be so then. You have judged and rejected others, you shall be judged and rejected yourselves. As you have sown, so shall you reap.

(F. T. Bussett, M. A.)

The history of this world lies in these few words; and you might go about with this key to unlock almost all the mysteries of God's providence. Let us define the words. "Mercy" is love to the weak, the unhappy, and the bad. "Judgment" is punishment, or a severe sentence, or a condemnation. And the thought of the text is this — that in the Divine government "mercy" contends with "judgment" to overcome it, and then rejoices in her victory; and that, if it be so in God's method, so it should be with us. There are four ways in which this may be done: "Mercy" may stop "judgment" — that it shall never fall; or "mercy" may mingle itself with the "judgment" — to qualify it; or "mercy" may balance and outweigh the "judgment"; or, best of all, "mercy" may turn the "judgment" into blessing. We will glance at all four, only remembering this — the mind of God is perfect unity. There is no clashing or division. We speak of His different attributes; but His Being is one and His work one — from everlasting to everlasting. He is carrying out one object, by one plan, on one principle, to one end. We divide the "mercy" from the "judgment"; but there is no difference. For God is all love. There is, then, the "mercy" which withholds the" judgment" altogether. There must be "mercy" in heaven itself, for since God "charges His angels with folly," it is a "mercy" that He has not cast them down; and as "the heavens are not clean in His sight," it is a "mercy" that they stand and that we can call them firmament. Look at this world. The sun rises and sets; the tide flows; the seasons return; all goes on its ancient round; and all is beautiful. Thousands and thousands go about and flourish. They laugh, and are happy. Yet on what a world does that sun each day rise and set! What a pestilence of sin broods upon this whole earth! What sounds, what sights go up to "the Lord God of Sabaoth"! And we — we know not at this moment what impending" judgments" are hanging over the head of anyone of us stayed only by the hand of "mercy." Why are we all here so quiet? Why are we not in hell?" Mercy" — arresting "mercy" — "mercy" has "rejoiced against judgment." Or "mercy" may "rejoice against judgment "by tempering. And which of us could not go back to many a time when that promise came to pass to us: "In men, sure, when it shooteth forth, thou wilt debate with it: He stayeth His rough wind in the day of the east wind." The mitigations of God's "judgments" are wonderful. One look, one sigh, one thought, can change all, and in a moment take away all the wrath and almost all the pain. Who could not say that never was his heavenly Father so fatherly to him as when he was chastened? And so it has been, and so it will be to the end. The "sifting" is to come; but God will make it plain. Death may come, but no terror. There will be a "valley," but no darkness. There will be solitude, but no fear. This world will pale away, but a brighter one will be opening. "If this be dying," said Bishop Beveridge, "would that I could die for ever!" So "mercy" rejoices against "judgment." Or the compensations of our "judgment" may be the method in which "mercy" triumphs. Never does God take anything away but He has something better to put in its place. The pains of the body are the medicines of the soul. Sad changes come into our families, and make deep chasms; but Christ comes and sits in the empty seat. We can count our troubles by units, our mercies by millions. But now I have yet to trace God's own, truer, far higher, better way, by which He is wont to turn the "judgment" into "mercy," till the sorrow becomes itself the joy. See it thus. He made a free, responsible creature, and the free and responsible creature, in his freeness and responsibility, chose sin, and for sin he was expelled from paradise, and doomed to die. That was the "judgment." Then "mercy" stood up, and defied the "judgment"; and mercy did her own work. And what is the result? We have lost a paradise, and find a heaven 1 We have lost a garden, but got glory! We have lost God's visits at certain intervals, to have His presence for ever and ever. What have we not in the Second Adam — infinitely more precious than all which we could have inherited in the First Adam? Examine any of the great "judgments" which have ever come upon this earth, and look how they issued. That great beacon, the Flood — did not mankind need that exhibition of God's power and holiness? Was not it the grand type of a flood of grace to cleanse and a flood of fire to restore and renew this earth again? And did not "mercy" more than hold its own over the Flood when Christ "went and preached to those very spirits in prison; which sometime were disobedient, when once the long-suffering of God waited in the days of Noah"? And Babel's scattering — was not it to carry the knowledge of the true God, which else had remained confined to one spot, over the whole earth? and, like "the blood of martyrs" in every age, did not it become the "seed of the Church"? Or Israel's seventy years' captivity — do you not know that they went down to Babylon to unlearn, for the first time, their idolatry, that they have never been idolaters since? And their present dispersion and degradation — what a witness to truth it is to all the ages let every man see — what a testimony to prophecy, and what a preface to that grand coming chapter when their restoration shall be "as life from the dead" to the whole world! There is not a child of God who could not stand up and say that his "judgments" have been the elements which went to make his best happiness and his truest hopes. His tears have become his rainbow. And when the question goes round in heaven, "How came you here?" the greater part by far will make answer, "My sorrows! my sorrows!" So "mercy" entered the lists with "judgment," and "mercy" won the day; and far above the clouds of wrath her banner floats, and she sits on high and chants her song of victory: "Mercy reigneth and rejoiceth against judgment"! Now, what measure has been meted to you measure again. Let "mercy" have her right place in your heart. Before you begin to speak of anybody's faults, or even look at them, look at three things. Look at their good points. It is such a poor talent to see faults; it is so high and Christlike to see excellences. Use your eyelids to men's failings, and open your eyes to their virtues. Secondly, see and make all allowance for circumstances. How different their circumstances from yours! How much more tempted than you! And how much less likely to resist! and how much of their sins, after all, may be accidental and circumstantial! how much purely physical I how much irresponsible! And then how little do you know what is going on in secret, in those very hearts that you are condemning! — what struggles! what hidden misery! what prayer! what repentance! what holy earnestness! what wrestlings with God! And above all, look at yourself. What have you done? How have you provoked God? How much heavier, if weighed in God's balance, your sin would be than anybody else's! Never look at sin but with pity. Take care that you never "smite those whom God hath not wounded." Never condemn I never speak harshly. Place yourself on the lower ground. Tell of pardon, tell of Jesus! tell of heaven, tell of mercy.

(J. Vaughan, M. A.)

Far in the Empyrean heights, above the rolling spheres, is the Eternal City, the central seat of the great King. In its midst is a throne, all resplendent with celestial glories. There sits the Ancient of Days, the Creator and Ruler and Judge. Before the throne appears a personage of shining character, clothed in robes of light, celestial in her aspect, yet with bended knee, and with a tear upon her cheek. She appears there in supplication; not for herself, but for others; an intercessor for offenders. "Sire Eternal, admit Thy humble creature's utterance. Down in far distant space is a speck of dust. There dwells a creature of humble grade, composed of dust himself in part, yet having a spark of intellectual being — a germ of immortality. That creature, though formed but last of all Thy works, has sinned. O Sovereign of the universe, suffer a plea to be presented for his pardon!" While these words were being uttered another personage appeared, and approached the throne. She was shining, like the former, of heavenly mien, yet different in her aspect. She stood erect, and no tear was on her face. She came, as the other ceased, to present a counter-plea. "Sovereign Judge," she said, "the Just! the True! how can Mercy's plea be granted? Justice has claims which cannot be dispensed with. Man, having sinned, must meet the due recompense. How can Justice be turned from her right?" Mercy interposed, in her beseeching tones: "But man is frail — a creature of flesh and ignorance, a creature of a day. He is as nothing compared with Thee, O Sovereign Judge! Yet his happiness is much to him. Turn from him the tokens of Thy displeasure, and let him live!" Justice again presents her counter-plea. "True," she says, "compared with some other orders of being, man is frail; yet is he an appropriate subject of law. Insignificant, in himself, he may indeed be; yet have not his crimes given him consequence? He has knowingly transgressed, and continued to transgress. With the law in his hand — the law of universal love — he has disregarded alike its requisitions and its threatenings, and filled the world with idolatry and irreligion, corruption and crime. And has not the law threatened death to the transgressor?" But Mercy, intent on her purpose, still finds an argument to urge in reply. "Is not death," she says, "the death threatened, an evil of too great magnitude? Can any creature endure it? Will the Infinite allow Himself to award to any creature, however far from righteousness, so dreadful a doom? Is not mercy one of Thy chief glories? Wilt Thou not, then, show Thyself merciful to man?" To which Justice rejoined: "The threatened punishment is no more than sin deserves. If it is great, it is only so because sin is a great evil, is committed against a great, an infinitely perfect, an infinitely glorious God, against boundless riches of goodness — infinite, eternal, and unceasing love. Moreover, the punishment, great as it may be, grows out of the very sin committed, as its natural consequence. If man take fire into his soul, can he complain if he be left to feel it burning there?" But further Justice pleads: "Has not the Infinite declared that sin shall be thus punished? How can the utterances of Thy lips be set aside? Who will believe again that Jehovah is true? Who again will tremble at His threatening, or fear to sin? If one sinner may escape a righteous recompense, and that in violation of a solemnly uttered sentence, then may another, and another; and the government of the Infinite, the Eternal Supreme, is undermined, and passes away for ever!" So Justice reasoned. And Heaven saw and felt the cogency of her plea. Even Mercy can say no more. She bows in silence, though still sorrowing. Man is bound and delivered over to the executioner's power, and the sword of Justice is lifted over him. At this awful moment another scene arrests attention. From the light inaccessible which surrounds the throne comes forth a Personage, unseen before, partaker in the Godhead. With infinite pity He approaches the Eternal Sire, and says: "On Me be the wrong of man. On Me let Justice exact her utmost claims. By Me, descending to the world of sin, and dwelling in flesh like its lost inhabitants, and yielding up My life a sacrifice to Thee in their behalf, shall law be honoured and veracity and equity sustained, and man, accepting the preferred favour, shall live." Deep silence was in heaven. Rapt wonder and awe held its circling throngs. The Eternal Sire assented to the Son. Alight, a glory shone, such as heaven itself had not before seen. Mercy and Justice bowed together before the throne, and bowed together before the wondrous Deliverer, and owned Him for their Lord. Justice herself wept. And suddenly, bursting from all the lips of the blessed, there went up a song, in strains like the voice of many waters, and like many thunderings, and harpers harping with their harps, saying, "Alleluia!" "O the depth of the riches," &c. "Mercy and Truth are met together," &c. Tiros "Mercy rejoiceth against judgment."

(L. F. Dimmick, D. D.)

Isaac, James, RahabDispersionAnyone, Exult, Glories, Glorieth, Judged, Judgement, Judging, Judgment, Kindness, Merciful, Merciless, Mercy, Overcoming, Pride, Rejoiceth, Shewed, Shewn, Showed, Shown, Shows, Takes, Triumphs, Yet1. Do not regard the rich and despise the poor brothers;
13. rather we are to be loving and merciful;
14. and not to boast of faith without deeds;
17. because faith without deeds is useless;
19. as is the faith of the demons;
21. however, Abraham displayed both faith and actions;
25. as did Rahab.

James 2:13

     1620   beatitudes, the
     5562   suffering, innocent
     6688   mercy, demonstration of God's
     8245   ethics, incentives

James 2:12-13

     5361   justice, human
     6690   mercy, response to God's

Fruitless Faith
"Even so faith, if it hath not works, is dead, being alone."--James 2:17. WHATEVER the statement of James may be, it could never have been his intention to contradict the gospel. It could never be possible that the Holy Spirit would say one thing in one place, and another in another. Statements of Paul and of James must be reconciled, and if they were not, I would be prepared sooner to throw overboard the statement of James than that of Paul. Luther did so, I think, most unjustifiably. If you ask …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 60: 1914

Dr. Beardsley's Address.
The Rev. E. E. Beardsley, D.D., LL.D., rector of St. Thomas's Church, New Haven, historian of the diocese and biographer of Bishop Seabury, then made the following address: So much has been written and spoken about the consecration of Bishop Seabury, that it must be well understood by all intelligent Connecticut churchmen, if not by all American churchmen. It is quite unnecessary to take you over the familiar ground; but I have been sometimes asked; "What was the Scottish Episcopal Church, that her …
Various—The Sermons And Addresses At The Seabury Centenary

Application
1. Is Jesus Christ altogether lovely? Then I beseech you set your souls upon this lovely Jesus. I am sure such an object as has been here represented, would compel love from the coldest breast and hardest heart. Away with those empty nothings, away with this vain deceitful world, which deserves not the thousandth part of the love you give it. Let all stand aside and give way to Christ. O if only you knew his worth and excellency, what he is in himself, what he has done for you, and deserved from …
John Flavel—Christ Altogether Lovely

The Middle Colonies: the Jerseys, Delaware, and Pennsylvania --The Quaker Colonization --Georgia.
THE bargainings and conveyancings, the confirmations and reclamations, the setting up and overturning, which, after the conquest of the New Netherlands, had the effect to detach the peninsula of New Jersey from the jurisdiction of New York, and to divide it for a time into two governments, belong to political history; but they had, of course, an important influence on the planting of the church in that territory. One result of them was a wide diversity of materials in the early growth of the church. …
Leonard Woolsey Bacon—A History of American Christianity

The American Church on the Eve of the Great Awakening --A General view.
BY the end of one hundred years from the settlement of Massachusetts important changes had come upon the chain of colonies along the Atlantic seaboard in America. In the older colonies the people had been born on the soil at two or three generations' remove from the original colonists, or belonged to a later stratum of migration superimposed upon the first. The exhausting toil and privations of the pioneer had been succeeded by a good measure of thrift and comfort. There were yet bloody campaigns …
Leonard Woolsey Bacon—A History of American Christianity

Progress of Calvinism
(a) In Switzerland. /Calvini Joannis, Opera quae supersunt/ in the /Corp. Reformatorum/, vols. xxix.-lxxxvii. Doumergue, /Jean Calvin, les hommes et les choses de son temps/, 1900-5. Kampschulte, /Johann Calvin, seine Kirche und sein staat in Genf/, 1899. Fleury, /Histoire de l'Eglise de Geneve/, 3 vols., 1880. Mignet, /Etablissement de la reforme religieuse et constition du calvinisme a Geneve/, 1877. Choisy, /La theocratie a Geneve au temps de Calvin/, 1897. /Cambridge Mod. History/, ii., chap. …
Rev. James MacCaffrey—History of the Catholic Church, Renaissance to French Revolution

James the Brother of the Lord.
He pistis choris ergon nekra estin.--James 2:26 Sources. I. Genuine sources: Acts 12:17; 15:13; 21:18; 1 Cor. 15:7; Gal. 1:19; 2:9, 12. Comp. James "the brother of the Lord," Matt. 13:55; Mark 6:3; Gal. 1:19. The Epistle of James. II. Post-apostolic: Josephus: Ant. XX. 9, 1.--Hegesippus in Euseb. Hist. Ecc. II. ch. 23.--Jerome: Catal. vir. ill. c. 2, under "Jacobus." Epiphanius, Haer. XXIX. 4; XXX. 16; LXXVIII. 13 sq. III. Apocryphal: Protevangelium Jacobi, ed. in Greek by Tischendorf, in "Evangelia …
Philip Schaff—History of the Christian Church, Volume I

The Jewish Christian Theology --I. James and the Gospel of Law.
(Comp. § 27, and the Lit. given there.) The Jewish Christian type embraces the Epistles of James, Peter, and Jude, the Gospels of Matthew and Mark, and to some extent the Revelation of John; for John is placed by Paul among the "pillars" of the church of the circumcision, though in his later writings he took an independent position above the distinction of Jew and Gentile. In these books, originally designed mainly, though not exclusively, for Jewish Christian readers, Christianity is exhibited …
Philip Schaff—History of the Christian Church, Volume I

Comenius and the Hidden Seed, 1627-1672.
But the cause of the Brethren's Church was not yet lost. As the Brethren fled before the blast, it befell, in the wonderful providence of God, that all their best and noblest qualities--their broadness of view, their care for the young, their patience in suffering, their undaunted faith--shone forth in undying splendour in the life and character of one great man; and that man was the famous John Amos Comenius, the pioneer of modern education and the last Bishop of the Bohemian Brethren. He was …
J. E. Hutton—History of the Moravian Church

Ken
Ken, Thomas, a bishop of the Church of England, one of the gentlest, truest, and grandest men of his age, was born in Berkhampstead, England, in July, 1637; was educated at Winchester School and Oxford University, graduating B.A. in 1661. He held several livings in different parts of England. In 1680 he returned to Winchester. In 1685 he was appointed by Charles H. Bishop of Bath and Wells. In connection with six other bishops, he refused to publish the "Declaration of Indulgence" issued by James …
Charles S. Nutter—Hymn Writers of the Church

Whether one who Disbelieves one Faith Can have Unformed Faith in the Other Articles
Whether One Who Disbelieves One Article of Faith can Have Unformed Faith in the Other Articles We proceed to the third article thus: 1. It seems that a heretic who disbelieves one article of faith can have unformed faith in the other articles. For the natural intellect of a heretic is no better than that of a catholic, and the intellect of a catholic needs the help of the gift of faith in order to believe in any of the articles. It seems, then, that neither can heretics believe in any articles of …
Aquinas—Nature and Grace

Whether Justice and Mercy are Present in all God's Works
Whether Justice and Mercy are Present in all God's Works We proceed to the fourth article thus: 1. Justice and mercy do not appear to be present in every work of God. For some of God's works are attributed to his mercy, as for example the justification of the ungodly, while other works are attributed to his justice, as for example the condemnation of the ungodly. Thus it is said in James 2:13: "he shall have judgment without mercy that hath showed no mercy." Hence justice and mercy are not present …
Aquinas—Nature and Grace

Whether Fear is an Effect of Faith
Whether Fear is an Effect of Faith We proceed to the first article thus: 1. It seems that fear is not an effect of faith. For an effect does not precede its cause. But fear precedes faith, since it is said in Ecclesiasticus 2:8: "Ye that fear God, believe in him." Hence fear is not an effect of faith. 2. Again, the same thing is not the cause of contrary effects. Now it was said in 12ae, Q. 23, Art. 2, that fear and hope are contraries, and the gloss on Matt. 1:2, "Abraham begat Isaac," says that …
Aquinas—Nature and Grace

Whether Fear is Appropriately Divided into Filial, Initial, Servile, and Worldly Fear
Whether Fear is appropriately Divided into Filial, Initial, Servile, and Worldly Fear We proceed to the second article thus: 1. It seems that fear is not appropriately divided into filial, initial, servile, and worldly fear. For in 2 De Fid. Orth. 15 the Damascene names six kinds of fear, including laziness and shame, which were discussed in 12ae, Q. 41, Art. 4. But these are not mentioned in this division, which therefore seems inappropriate. 2. Again, each of these fears is either good or evil. …
Aquinas—Nature and Grace

Whether Unformed Faith Can Become Formed, or vice Versa
Whether Unformed Faith can become Formed, or Vice Versa We proceed to the fourth article thus: 1. It seems that unformed faith cannot become formed, nor formed faith unformed. It is said in I Cor. 13:10: "when that which is perfect is come, then that which is in part shall be done away." Now in comparison with formed faith, unformed faith is imperfect. It will therefore be done away when formed faith is come. It follows that it cannot be numerically one habit with formed faith. 2. Again, the dead …
Aquinas—Nature and Grace

The King James Version --Its Influence on English and American History
THE King James version of the Bible is only a book. What can a book do in history? Well, whatever the reason, books have played a large part in the movements of men, specially of modern men. They have markedly influenced the opinion of men about the past. It is commonly said that Hume's History of England, defective as it is, has yet "by its method revolutionized the writing of history," and that is true. Nearer our own time, Carlyle's Life of Cromwell reversed the judgment of history on Cromwell, …
McAfee—Study of the King James Bible

Whether all Sins are Connected with one Another?
Objection 1: It would seem that all sins are connected. For it is written (James 2:10): "Whosoever shall keep the whole Law, but offend in one point, is become guilty of all." Now to be guilty of transgressing all the precepts of Law, is the same as to commit all sins, because, as Ambrose says (De Parad. viii), "sin is a transgression of the Divine law, and disobedience of the heavenly commandments." Therefore whoever commits one sin is guilty of all. Objection 2: Further, each sin banishes its opposite …
Saint Thomas Aquinas—Summa Theologica

Whether a Man who Disbelieves one Article of Faith, Can have Lifeless Faith in the Other Articles?
Objection 1: It would seem that a heretic who disbelieves one article of faith, can have lifeless faith in the other articles. For the natural intellect of a heretic is not more able than that of a catholic. Now a catholic's intellect needs the aid of the gift of faith in order to believe any article whatever of faith. Therefore it seems that heretics cannot believe any articles of faith without the gift of lifeless faith. Objection 2: Further, just as faith contains many articles, so does one science, …
Saint Thomas Aquinas—Summa Theologica

Whether Sins once Forgiven Return through a Subsequent Sin?
Objection 1: It would seem that sins once forgiven return through a subsequent sin. For Augustine says (De Bapt. contra Donat. i, 12): "Our Lord teaches most explicitly in the Gospel that sins which have been forgiven return, when fraternal charity ceases, in the example of the servant from whom his master exacted the payment of the debt already forgiven, because he had refused to forgive the debt of his fellow-servant." Now fraternal charity is destroyed through each mortal sin. Therefore sins already …
Saint Thomas Aquinas—Summa Theologica

Whether Mercy Can be Attributed to God?
Objection 1: It seems that mercy cannot be attributed to God. For mercy is a kind of sorrow, as Damascene says (De Fide Orth. ii, 14). But there is no sorrow in God; and therefore there is no mercy in Him. Objection 2: Further, mercy is a relaxation of justice. But God cannot remit what appertains to His justice. For it is said (2 Tim. 2:13): "If we believe not, He continueth faithful: He cannot deny Himself." But He would deny Himself, as a gloss says, if He should deny His words. Therefore mercy …
Saint Thomas Aquinas—Summa Theologica

Whether in Every Work of God There are Mercy and Justice?
Objection 1: It seems that not in every work of God are mercy and justice. For some works of God are attributed to mercy, as the justification of the ungodly; and others to justice, as the damnation of the wicked. Hence it is said: "Judgment without mercy to him that hath not done mercy" (James 2:13). Therefore not in every work of God do mercy and justice appear. Objection 2: Further, the Apostle attributes the conversion of the Jews to justice and truth, but that of the Gentiles to mercy (Rom. …
Saint Thomas Aquinas—Summa Theologica

Whether the Judge Can Lawfully Remit the Punishment?
Objection 1: It would seem that the judge can lawfully remit the punishment. For it is written (James 2:13): "Judgment without mercy" shall be done "to him that hath not done mercy." Now no man is punished for not doing what he cannot do lawfully. Therefore any judge can lawfully do mercy by remitting the punishment. Objection 2: Further, human judgment should imitate the Divine judgment. Now God remits the punishment to sinners, because He desires not the death of the sinner, according to Ezech. …
Saint Thomas Aquinas—Summa Theologica

Whether all those who Perform Works of Mercy Will be Punished Eternally?
Objection 1: It would seem that all who perform works of mercy will not be punished eternally, but only those who neglect those works. For it is written (James 2:13): "Judgment without mercy to him that hath not done mercy"; and (Mat. 5:7): "Blessed are the merciful for they shall obtain mercy." Objection 2: Further, (Mat. 25:35-46) we find a description of our Lord's discussion with the damned and the elect. But this discussion is only about works of mercy. Therefore eternal punishment will be awarded …
Saint Thomas Aquinas—Summa Theologica

Whether in the Demons There is Faith?
Objection 1: It would seem that the demons have no faith. For Augustine says (De Praedest. Sanct. v) that "faith depends on the believer's will": and this is a good will, since by it man wishes to believe in God. Since then no deliberate will of the demons is good, as stated above ([2335]FP, Q[64], A[2], ad 5), it seems that in the demons there is no faith. Objection 2: Further, faith is a gift of Divine grace, according to Eph. 2:8: "By grace you are saved through faith . . . for it is the gift …
Saint Thomas Aquinas—Summa Theologica

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