great variety of different sorts of faith, is the very identical faith, mentioned in these words:

Gal. v. 6. "For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love.

This is the explanation given by St. Paul himself, when he was stating to the Galatians his doctrine of faith, and shews most distinctly what true Christian faith is, and that nothing can avail any thing, with respect to Christ, but this faith; and St. Paul is the principal writer in Scripture who has used the word faith, and made it indispensably necessary to our justification; consequently, in every instance where we meet with the word faith in his writings, and in any way relating to, or connected with Christ, this must be the faith the Apostle intended, and the circumcision he mentioned is applicable to man only, he is the party to which this faith applies, and by the words circumcision and uncircumcision, all men are included, of course all faith that man is connected with, or concerned in, that relates to Christ, to have an available effect with him, must be, that "faith which worketh by love." It is not possible to doubt that the definition, or description given by St. Paul can be otherwise than correct; St. Paul must have known what the peculiar properties or qualities of the faith he was describing and wrote so fully upon, pos

sessed, and whether this definition was given before or after he had written, and applied faith to justification, is of no importance whatever. If he had written upon justification previously, he afterwards deemed it necessary to give the explanation; if subsequently, it has a most perfect effect; and by not annexing the words, "which worketh by love," in every instance where faith is mentioned, he has avoided great, very great, repetition, which must necessarily have taken place. St. Paul most assuredly gave this definition, or explanation of faith to prevent mistake, or misconception as to the true meaning of the word. After this plain, concise, and at the same time, irresistible and most conclusive argument, drawn from St. Paul's words, it is impossible the tenet of those, who hold that faith alone, or only, is sufficient for man's justification, can be supported by the authority of St. Paul. St. James has stated most pointedly and expressly, that "faith without works is dead" and as long as these words are held to be a part of the Gospel as preached by Christ's disciples, there are no means or words to be found in Scripture to shew, that justification can be obtained by faith alone: works, he says, must be used to perfect faith, but mark how the Calvinist has perverted his

c James ii. 26.

words; he, St. James, has stated, that "faith if it hath not works is dead, being alone:" but, says the Calvinist, faith alone justifies! here we discover where he has found this solitary being, and constant adjunct to his faith, and not stated from whence it was really taken, but has attempted to palm it upon St. Paul. It may not be unprofitable to see who speak the sentiments or doctrines of St. Paul most truly, St. James or the Calvinist. St. James has said, as above stated, that "faith without works is dead." St. Paul has said, (1 Cor. xiii. 2.) "And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing."

Here we see that the man who has all faith, and has not charity is nothing, how can a man who is nothing be justified by faith? when it is by faith alone, according to his (the Calvinist's) doctrine he is to be justified: the man, who, by the Apostle's expression, is nothing, cannot be possessed of those qualities, which are necessary to his justification, or to effect any good purpose with respect to God or Christ. The meaning of the term, "nothing," as used by St. Paul, must be with respect to God or Christ, or, as Dr. Whitby

d James ii. 17.

has paraphrased the word, "nothing worth in the sight of God." St. Paul has said, "though I have all faith," this must include the faith named by St. James, as well as all other faith, of whatever nature it may be, and yet possessed of this faith, he says, he is nothing; can words be a stronger confirmation of what St. James said, that "faith without works is dead?" here is one work only wanting, and we find all faith is not only paralyzed, but even annihilated! and the man possessing it, can profit nothing with respect to God, but is a mere nullity: what name can be given to this faith? surely it will not be called a living faith, and if not, it must appear very like the dead faith, described by St. James; at least, so far as this faith can have any effect in man's justification. After this last quotation only from St. Paul, how can the Calvinist, the Solifidian, Antinomian, or by whatever name he is called, come forward, and boldly assert, that St. Paul has shewn, or intended, that man was to be justified by faith only or alone? it is making St. Paul speak the greatest inconsistencies. No, St. Paul has stated generally, and repeatedly, that man is justified by faith, and he has also told us what that faith is; that it must be faith in Christ, and that in Christ, which has been fully shewn, nothing will avail any thing, but faith which worketh by love; if faith worketh by

love, love and faith must be united in the heart of the man who possesses them, of course faith is not alone: in support of this principle we will quote. another statement from St. Paul, and which is a most perfect confirmation of St. James's doctrine, and an answer to the question put by him, when he says, "though a man say he hath faith, and have not works, can faith save him?" St. Paul's words are, "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; for, with the heart man believeth unto righteousness, and with the mouth confession is made unto salvation f." We may here observe, faith is an operation of the heart, and there only it is seated, and from these words we may justly, and most truly conclude, if it remains there dormant and inactive, it is exactly that faith, which St. James has described as dead, and so it really is as to any effect whatever, and, therefore, St. Paul in these verses has stated, that the mouth is to act with the heart, and thereby this faith gets life, and by the joint co-operation of the heart and mouth, salvation is to be obtained. It

e James ii. 14.

f Rom. x. 8, 9, 10.