V. 22. "Seest thou how," [Greek, thou seest by this example,] that "faith wrought with his works," to produce them, "and by works was faith made perfect," or elevated in him to the highest degree of excellence.

V. 23. "And the Scripture was again" "fulfilled, which saith, Abraham believed in God, and it," that is, that faith which produced these works, "was accounted to him for righteousness, and" upon that account," he was called the friend of God."

V. 24. "Ye see, then, how that by works," proceeding from faith," a man is justified, and not by faith only," that is, being alone and without them.

From this short paraphrase arises a satisfactory answer to the objection alleged from St. James' epistle. The scope of his argument does not interfere with the doctrine of St. Paul, as they do not view justification under the same aspect and circumstances in their respective passages concerning it. When St. Paul says, we are justified "by faith, without the works of the law," and that " to him that worketh not, but believeth in him, that justifieth the ungodly, faith is imputed for righteousness," or to justification-the justification there attributed to faith, without works, imports only our absolution from condemnation on account of our past sins, committed before faith in Christ; and our reconciliation to God, by receiving pardon for them, by their not being imputed to those who believe in him.

The whole drift of his argument goes to show, that it was necessary, in the first instance, for both Jew and Gentile to be justified freely by grace, and not by works, because they were all under sin, and had "come short of the glory of God."*"Whereas," says he, "being justified by faith, we have peace with God, and rejoice in the hope of God's glory." "The law," says he again," was our schoolmaster, to bring us to Christ, that we might be justi

fied by faith; but now, after that faith is come, we are no longer under a schoolmaster," that is, under the tuition of the law, "for ye are all the children of God through Christ Jesus."* Here the Apostle plainly insinuates, that we cannot be justified by the works of the law, because the law leads us to Christ for justification. And again," we are justified by grace, not of works; for we are God's workmanship, created in Christ Jesus to good works."+ Where the argument seems to run thus, "we cannot be justified by works preceding faith, because we perform no works truly good with respect to eternal life, until, by faith, we are interested in Christ Jesus. Such is the plain doctrine of St. Paul whereas, St. James speaks evidently of those works which follow faith in Christ, are wrought by it, and are its natural effect. He inculcates their necessity, in order to our continuance in a state of justification, and exemption from final condemnation. The one speaks of the act of pardon on the part of God, his act of justification of the sinner, on his cordial belief in Christ, in the first instance the other, of the continuance of this act of justification; of its efficacy in constituting the believer in Christ a friend and child of God, as long as his faith continues to work by love, and to bring forth the fruits of the Spirit, and no longer. St. Paul speaks of believing from the heart; St. James of a faith dead and fruitless. St. Paul speaks of an operative faith; St. James of a faith which, though it might have justified the believer at first, ceases to do so, when it ceases to act, and to show itself in righteousness of life. St. Paul speaks of a faith, which receives Christ as a lawgiver and a sovereign, as well as a Redeemer, and of course of a faith which virtually includes a sincere disposi tion and firm determination to keep all his commandments. St. James of a faith, which consists merely in believing speculative truths, without any concern for the practice of

Christian obedience. And thus it appears, that the doctrine of St. Paul is perfectly consistent with that of St. James. Man is assuredly justified by that faith alone, which is described by the former Apostle, and not by that alone, which is described by the latter. The first procures our pardon and acceptance on the part of God; by it alone we stand justified before him, and continue to enjoy that mighty blessing and privilege, unless our belief degenerate into that barren and dead faith, which produces no fruits of righteousness, the only evidences of a faith active and justifying. By works, therefore, springing from this faith as from their root and foundation, God is induced to perpetuate his first act of pardon and acceptance, and so far St. James declares the sinner to be justified by works. And, indeed, it is only by works that a habit of saving faith can be formed and maintained; for "faith without works is dead." "Whosoever believeth that Jesus is the Christ, is born of God," says St. John ;* but he adds in the same chapter, "Whosoever is born of God, overcometh the world." Whence it follows, that, in the sense of the Apostle, he believeth not "that Jesus is the Christ," who, by virtue of that faith, does not overcome the temptations of the world, the flesh, and the devil. Wherefore, it appears very evidently, that St. John, as well as the other Apostolic writers, considered that alone to be true faith which was productive of obedience,-which, though not formally, yet virtually includes it, as causes virtually contain their effects. So that the difference between men of candour and judgment, as to saving faith, lies more in. words than in substance, all agreeing in this, that we cannot be saved by that faith which does not produce in us sincere obedience to the laws of Christ. And now, &c. &c. &c.

SERMON V.

THE NEW CREATURE.

THEREFORE IF ANY MAN BE IN CHRIST, HE IS A NEW CREATURE. 2 Cor. v. 17.

ALTHOUGH it be certain, from God's own word, that Jesus Christ came into the world to save sinners-that he gave himself a ransom for all-that he tasted death for every man, -and that he is the propitiation for the sins of the whole world; yet it is certain, also, that there are many sinners, who shall not be saved by him. To impute this circumstance to any deficiency of power in Him, who is almighty to save, or to any deficiency of inclination in Him, who died for all, and would have all men to be saved, and come to the knowledge of the truth, would be an assertion little short of open blasphemy. What Christ, therefore, said formerly to the Jews :* “ ye will not come to me, that ye might have life;" may be applied to the greatest part of mankind, and even to many of those, who profess to believe in Him, and hope from Him, for life and salvation. This profession, and this hope, are deemed the sum and limits of their obligations. Christ to them appears in no other light than the founder of their religion, and they conceive of him precisely as the Turks do of Mahomet, the Hindoos of Brama, or the Jews of Moses. Whereas, if their belief of, and in Christ, were such as they find commanded in his Gospel, their views

* John v. 40.