LET it, however, be remembered, that though they speak of the very same works, they yet may speak of them in different respects; and that they do this, we shall see afterwards.

II. Let us now consider, in the second place, what is the meaning of the term Faith in each of the Apostles.

It is evident, that Faith, in St. James, means belief: "Thou believest that there is one God: thou doest well: the devils also believe and tremble."-(ver. 19.)

THE only question is, Belief of what? And since he is arguing with Christians who hoped to be saved by faith alone, (ver. 14.) it is not difficult to see, that by faith St. James means, "Belief of salvation by Jesus Christ."

one; that being the work upon which, more than upon any other, the Jews relied for justification; and therefore St. Paul speaks of one work at least, which St. James does not speak of. But this in no degree affects our argument, since the reasons above alleged render it undeniably certain, that St. Paul speaks of the same works of moral goodness with St. James.

WHAT sort of faith St. Paul intended, he has left us in no manner of doubt, "But now," says he, the righteousness of God without the law is manifested, being witnessed by the law and the Prophets; even the righteousness of God which is by faith of Jesus Christ, unto all and upon all them that believe." (III. 21, 22.) And again; " But the righteousness which is of faith speaketh on this wise; Say not in thine heart, who shall ascend into heaven? that is, to bring down Christ from above; or, who shall descend into the deep? that is, to bring up Christ again from the dead. But what saith it? The word is nigh thee, even in thy mouth and in thy heart; that is, the word of faith which we preach; That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart, that God hath raised him from the dead, thou shalt be saved. (x. 6-9.)-From these passages it is abundantly evident, that Faith, in St. Paul, means belief and trust in Jesus Christ, as the Saviour and Redeemer of the world.

WE should, therefore, conclude immediately, that Faith is used by the two Apostles in exactly the same sense; but that it has been held, (by

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Divines deservedly of great name,) that faith in St. Paul, includes both faith and works in St. James; or that faith in St. Paul is the obedience of faith, or faith together with its fruits.

1. But in the first place, do not St. Paul's express words exclude works from justifying faith? Does he not say this, as plainly as words can say it, in our text itself? " By faith, without the deeds of the law*;" separate from, and exclusive of, works of law.

And again, in the example of Abraham's Justification, can any thing shew more clearly the entire exclusion of works from St. Paul's idea of Justifying Faith, than that opposition in the 4th and 5th verses of the 4th Chapter? " Now

to him that worketh is the reward not reckoned of grace, but of debt: but to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness."-Against such clear and strong words of the Apostle, to bring in works into the notion of Justifying Faith, is surely to do no small violence to Scripture.

* χωρις εργων νομα.

2. Again, the assigning of the express object of Justifying Faith, or the particular Proposition to be believed, almost necessarily confines us to the common notion of Faith; which is, a firm assent of the mind to a divinely-evidenced truth: as in the following instances, in the 3d and 4th Chapters: "Being justified freely by his grace, through the redemption that is in Christ Jesus; whom God hath set forth to be a propitiation through faith in his blood:" (111. 24, 25.) And; "It was not written for his sake alone, that it was imputed to him; but for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead." (IV. 23, 24.)

3. Again, in the example of Abraham's faith, which is the great pattern of Justifying Faith; the peculiar selection of the instance of faith in Abraham affords a strong argument of the Apostle's intention to exclude works entirely from the notion of Justifying Faith: for Abraham, as the Scripture notes, had faith, both before and after the instance selected by St. Paul : -before, when “ by faith" as the Apostle says in the Epistle to the Hebrews,

"when he was

called to go out into a place which he should

after receive for an inheritance, he obeyed; and he went out, not knowing whither he went :" (xI. 8.)-after, when "by faith, when he was tried, he offered up Isaac; and he that had received the promises offered up his only-begotten son." (x1. 17.)-But both these instances the Apostle passes over, because in each, works, the result of faith, were included; and pitches upon the intermediate instance, which was one of pure, unmixed faith, without works: when, as is said in the 4th Chapter; being not weak in faith, he considered not his own body now dead, when he was about an hundred years old; neither yet the deadness of Sarah's womb: he staggered not at the promise of God through unbelief, but was strong in faith, giving glory to God and being fully persuaded that what he had promised, he was able also to perform: and therefore it was imputed unto him for righteousness." (ver. 1922.)

4. Moreover, we have already shewn, that by works St. Paul means good works, works of righteousness. Now the certainty of this interpretation debars the supposition, that under faith in St. Paul good works are included; since this