saved.' The fair inference, we think, is that our salvation is not to be ascribed to any single cause, as many seem to suppose.

There is no word in the New Testament, perhaps, used in a greater variety of senses than the term faith. It most frequently denotes a belief in Jesus as the promised Messiah, the Saviour of mankind. And the reason of its frequent recurrence in this sense is obvious. The great controversy at that time was, whether Jesus was the Messiah or not, and the Jews must be brought to believe, that is, have faith in him as such, before they would embrace his religion, which was to be the means of their moral renovation, and final acceptance with God. The want of this faith was the grand defect as regarded the Jews. Until this was produced, nothing could be effected; the gospel could not benefit them. The term was therefore of necessity reiterated by the first teachers of christianity. And if so in arguing with the Jews, not less with the Gentiles. To them the doctrines of the cross seemed 'foolishness;' and faith in Christ, that is, a belief in his divine mission, was to them a very different and a far more efficacious principle than it is usually with

us.

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Again, St Paul addressing the Jews, has contrasted 'faith' with the deeds of the law,' thus creating in our minds another difficulty. By the deeds of the law,' says he, shall no flesh be justified.' But what were these deeds? Moral actions? This we suspect is the impression received by the common reader. Yet to us it is evident they were something of a totally different nature. They referred not to the law of conscience

and reason, but to the Mosaic, ceremonial law. Now although this ritual was intended by Jehovah for the moral benefit of his people, it appears both from the conduct of the Pharisees, as animadverted upon by our Saviour, and from the apostle himself, that the Jews expected to be saved by a mere outward observance of its demands. When therefore he addresses those who had been converted from Judaism to Christianity, he warns them against this error. Many of them were endeavoring to blend the rites and practices of their former religion with their present. But says St Paul, 6 in Christ Jesus neither circumcision nor uncircumcision,' that is, works of the law, availeth anything, but faith.' And of what kind? A simple belief, a dead faith? No. But faith which worketh by love," thus clearly showing, that it was ritual, not moral works, he would disparage.

Writing to the Romans, the apostle argues with his Jewish brethren on their own principles. Be it that the keeping of the Mosaic law, he seems to intend, would justify you. What claims have you in this respect? Have you not so often violated this law, as to prove it insufficient to render you holy? As many, therefore, as are of the works of the law, are under a curse. For how frequently have you transgressed the law you acknowledge. Yet the law requires a perfect obedience. He alone is a real Jew who is one inwardly. Circumcision is of the heart. Seeing, then, the weakness of your religion, its utter inability to render vou perfect, you must admit that by the works of the law, shall no flesh be justified.' It is faith, a belief in Christ, a religion which worketh by love,' which

reaches and purifies the heart, the fountain of all deeds, that alone can secure you the favor of God.

Let us now turn to the testimony of St James, and inquire how far it accords with that of the apostle whose opinion we have examined. His epistle was addressed, we may suppose, to those Jewish converts, who were established in their belief in Christ. Now what more natural than that these individuals, having obtained the grand requisite, faith in the Messiah, having embraced the offensive doctrines of the cross, and become christians in belief, should be disposed to rest in this belief, to rely on a merely speculative faith. This we doubt not they did. James therefore expostulates with them, and would show the unreasonableness of their so doing. He assures them that it is not enough to say to the destitute, 'depart in peace, be ye warm and filled.' They must not only be hearers, but doers of the word. Abraham believed; but he was called to give evidence of his belief. Thus faith wrought with his works, and by works was his faith made perfect.' But what were works then? deeds of the law? those which St Paul pronounces unavailing? Most certainly not. For the law had not been promulgated in the days of Abraham; it came by Moses. Hence we perceive, that the works intended by James, were moral, virtuous works, such as we understand by the phrase, and totally different from those condemned by St Paul.

That the latter did not intend to decry all works, is evident from the epistle already quoted.' 'God will render to every man according to his deeds; to the Jew first, and also to the Gentile.' And how often

likewise does he exhort to charity, kindness, to each and every virtue, which most surely he would never have done, if by these he intended those works by which no man shall be justified. That St James did not design to condemn faith, is no less manifest. If any of you lack wisdom,' says he, let him ask of God; but let him ask in faith.' So also when he says, a man is justified by works, and not by faith only, he declares his conviction that both are indispensable. Thus is it that the language of these two apostles on the comparative value of faith and works, although apparently irreconcilable, is made perfectly consistent. By faith, the one means a practical belief in our Saviour, a faith that worketh by love ;' the other, a mere assent to the fact of his divine mission, an inoperative principle; the one understanding by works the deeds of the law, Jewish observances; the other by the same word meaning moral obedience, the test and seal of a true christian faith.

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What then is the source of the dissensions about believing aright, and trusting to our own righteousness?

Men do not interpret the scriptures correctly in those passages which relate to this important subject. 'I build no hopes,' says one, on my own merits. I take my opinions from the bible.' 'By grace are ye saved through faith.' And what, we inquire, is the grace on which you would depend? A gift you are compelled to receive? A gift requiring no efforts to secure it? The grace of God hath appeared,' we learn from St Paul, unto all men.' But for what purpose? To save all men? This you do not believe; this the

passage does not declare. No. It hath appeared teaching us that denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world.' The grace then that saves a man through faith, is only the means of eternal happiness. These means have been furnished to all men; but it is not a belief in thein, it is only their efficacy in inducing us to live soberly, righteously, and godly, which is to procure our salvation.

But we are saved,' says the objector, through faith, and not by works of righteousness.' These are the precise words of scripture. True. But what is the faith which is thus efficacious? Is all faith a saving principle? Thou believest there is one God; thou doest well; the devils also believe and tremble. But wilt thou know, O vain man, that faith without works is dead?" We are astonished that men mistake as they do, the purport of the apostle's language. They would toil and strive for a faith which should 'remove mountains,' and meantime seem entirely to forget that if they have not charity they are nothing.'

What, we would now ask, is that righteousness which men think thus unavailing? Is all that bears this name to be despised, neglected, or deprecated? We have been told by not a few, that all our righteousnesses are as filthy rags.' But have those who thus quote the words of the prophet, a just conception of their import? To us it seems they have not. This language was employed not by the wicked and incorrigible among the Jews, but by those who were penitent for their past sins. Now on the principle of those who condemn good works in the sinner, they