that there could be no resurrection from the dead, and they drew their scriptural argument for the truth of this theory, from the silence observed concerning it in the writings of Moses. But because the other parts of the Hebrew scriptures contained strong intimations of this blessed truth, the Sadducees refused to receive their evidence, and admitted, as standards of faith, only the first five books of the Old Testament. In like manner there have been, in all ages of the church, persons who, having thus mistaken the principles of true religion, have formed their creed on the fallible basis of human reason, and supported it by partial views of the declarations of Holy Writ. Others, again, who do feel a reverence for the truths of the bible, who do believe it to be a great and perilous sin to alter one tittle of God's law, fall into an error not so dangerous perhaps as that to which we have just alluded; but still full of hazard, and apt to bring great discomfort to their own souls. They build their faith upon parts of the bible, rather than upon the whole; they select particular passages from which they deduce certain articles of belief, without considering how far such a belief is warranted by the general tenour of the inspired writings. So obstinate, too, are they frequently in their prepossessions, that although texts be brought forward, decidedly contradictory to the sentiments

they have formed, they seek not to reconcile opposing testimonies, but cling to their first opinions, as though nothing could be alleged to invalidate them.

It is to the misconceptions of this latter class of persons, that I wish more particularly to direct your attention on the present occasion; and that you may avoid their fallacies, I would lay down a few plain rules, before we proceed to consider more closely the words of the text. First, then, we should remember that the bible is the word of God, and that since "He is not a man that he should lie, neither the son of man that he should repent;" we may rest assured, that every word which it contains is true, and that every part of it is written for our instruction. Secondly. This reflection should induce us ever to bear in mind, that we are to receive, as articles of faith, all that the scriptures reveal; and that we are not, therefore, to found our religious belief upon one portion of them alone, to the exclusion of the rest; much less are we to array the precepts of one writer against the precepts of another. Thirdly. When we meet with passages from different parts of the sacred volume, which seem to be at varience in their signification, we must consider that such contradiction exists only in appearance, and not in reality; and that although we may not here be able to remove the difficulty,

yet that, in another state of being, these mists will be cleared away-the crooked paths will be made straight, and the rough places plain.

There are, indeed, mysteries in God's revelations, which it would be vain and presumptuous in us to attempt to penetrate; and no result probably would follow from such useless curiosity, but greater perplexity and uncertainty. When, however, we observe rules of duty apparently opposing each other; feeling persuaded, as we must do, that such opposition can arise solely from our own misapprehension of the meaning of the inspired penmen, and not from any difference of sentiment in the minds of the writers themselves; we shall act only the part of sincere and prudent men, if we endeavour, with God's help, to reconcile these seeming discrepancies, and by so doing, strengthen and confirm our own faith.

The words of the text afford us a striking illustration of this seeming disagreement in opinion upon the same truth, between two of the first preachers of the gospel; and an examination of them will also shew, how little real contradiction there is in those parts of the sacred volume, which are sometimes in controversy arranged on opposite sides of the argument. And I am the rather induced to dwell somewhat at large upon them today, in order to redeem a pledge which I made some weeks since, that I would endeavour, with

the assistance of divine grace, to point out the beautiful harmony which subsists between the apostles, St. Paul and St. James, in those very points, on which their writings have sometimes been produced in support of sentiments of a very discordant tendency. The words of St. James, which I have already quoted, will seem, to persons who peruse the holy scriptures in a hasty and unreflecting manner, to convey the intimation, that a man is not saved by faith, but will rather be justified by his own works in the sight of God. "What doth it profit, my brethren, though a man say he hath faith, and have not works? Can faith save him?" This question is followed by a declaration of the necessity of works, in which they appear to be considered of more efficiency than faith. The example of Abraham is then adduced, who was "justified by works, when he had offered Isaac his son upon the altar." The harlot Rahab, also, is said to have been justified by works, "When she had received the messengers, and had sent them out another way." The apostle adds, that "as the body without the spirit is dead, so faith without works is dead also."

Now let us see what is the language of St. Paul, when treating on this very subject of faith and works. We read in the third chapter of his epistle to the Romans, "Therefore by the deeds

of the law shall no flesh be justified in his sight." And in the twenty-eighth verse, he thus sums up his previous arguments: "Therefore we conclude that a man is justified by faith without the deeds of the law." In the next chapter, he brings forward the same example of Abraham, to prove, apparently, the very reverse of that for which it was produced by St. James, that the patriarch was justified by faith and not by works. "What shall we say then that Abraham, our father, as pertaining to the flesh, hath found? For if Abraham were justified by works, he hath whereof to glory; but not before God. For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness. 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." Having dilated through the whole of this chapter upon the case of Abraham, he concludes his argument with this inference, "Therefore, being justified by faith, we have peace with God through our Lord Jesus Christ: by whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God."

This testimony of St. Paul to the efficacy of faith, as the means of justification, might easily be supported by other passages drawn from his