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apostle James speaks of a faith that is dead, that will not save being without works. "Thou believest, says the apostle, 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?" It was further stated, in the reply to Mr. C. that we read, in the 12th chap. of John (ver. 42.)" among the chief rulers also many believed on him, (Christ,) but because of the Pharisees they did not confess him, lest they should be put out of the synagogue: for they loved the praise of men more than the praise of God." Here then we have two instances of a faith or belief, spoken of in the word of God, in is nature historical, or at least of equal character and value, and yet it is presumed that even Mr. C. himself would not contend, that it was productive of any real advantage to the subjects of it. And such, it was further urged, was the faith or historical belief, of the great mass of every christian community, who felt a conviction that the word and gospel of God are true, and that Jesus Christ therein revealed, is the only Saviour of sinners. In confirmation of this, it was further observed, that it had lately been remarked by a worthy baptist minister, in preaching a discourse on the subject of faith: "It is a difficult thing at this time of day, when the truth of the gospel, in its nature so full and so convincing, is so well understood, for a man to maintain himself on the infidel ground, however strong may be his desire so to do." Thus the great mass of the population of our own country are, nominally or historically, believers on the Son of God, as the only Saviour of sinners and of the world. But will this faith, which is not accompanied or followed even by a confession with the mouth, of the Lord Jesus, save them? Mr. C. himself, must admit that it will not. What, then, becomes of his historical faith, or of those who, depending upon it, or resting in a "form of godliness" whilst they deny its power, cry to themselves "peace, peace," when God declares "there is no peace?"

With regard to the illustration of the nature of faith, drawn by Mr. C. from his own conduct and experience,

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it was replied, that neither the appositeness nor was perceived. Besides, it was confidently beli in the estimation of the public at large, Mr. C. be considered as having acted a very adventu itorious, or even disinterested part, in excha land-a land groaning under the pressure of tax the heavy hand of oppression, where the poore of society frequently suffer for the actual nece life for this fair land of plenty and freedom, w sents so many flattering prospects to the virtuo enterprising from every country and every c where Mr. C. himself had, it was believed, n realized all his expectations. I would, neverthe that the illustration of Mr. C. seems very aptly date the principles upon which, it is apprehe many (whether Mr. C. is embraced among the will leave every one to judge for himself,) ma fession of the religion of Christ, whilst they are believers, but have not "obeyed from the heart of doctrine," which God has given in his word pel. Whether they be conscious of it or not, it too evident, that the real motive whereby they duced to confess with their mouth the Lord Je the hope of temporal advantages, such as wealth tion or influence over their fellow men; whereas such prospects presented themselves to their vi historical faith, however sincere and perfect in acter it may have been, would no more have in them publicly to profess Christ, than did Mr. Ca belief of the history of Africa induce him to tak residence among the Hottentots. This leads me to that it was farther, in reply to Mr. C., urged as a objection to his view of faith, that, in thousand stances, it was evident it had no abiding practic ence upon the hearts or lives of such as histori lieved the word of God and the gospel of his So therefore, it might be fairly argued or inferred tha

case, was a mere historical faith productive of a permanent and universal change of the human character, similar to that produced by the "faith which worketh by love." A change of character, such as was exemplified, in an eminent degree, in the case of Paul, who could say, "I am crucified with Christ, nevertheless I live, yet not I, but Christ liveth in me, and the life which I live in the flesh I live by the faith of the Son of God, who loved me and who gave himself for me." This objection was, moreover, illustrated and confirmed by a case which actually occurred within the range of my own limited acquaintance. A young, but intelligent, female, being urged by a proselyting follower of Mr. C. to be immersed, objected, among other things, that she had not the faith requisite to constitute her a disciple of Christ. By way of answer to her objection, she was asked if she did not historically believe the gospel, or the history of our Lord and Saviour Jesus Christ; and was, at the same time, assured by him that this was all the faith required. To this she made, in substance, the following reply, That she could not doubt the reality or sincerity of her historical belief of all that was contained in the Bible, because, of the existence of this belief, she was as conscious as she was of her own existence: but that she was no less certain, that this belief was different from that faith which is the peculiar characteristic of all the true disciples of Christ, because this historical belief did not exert any suitable or lasting influence, either upon her heart or her life. This judicious reply, it would seem, was found to be unanswerable, and put an end to the attempt to proselyte her to Campbellism.

It was still further urged in reply to Mr. C., on this part of the subject in debate, that if it was thus characteristic of historical faith to be unproductive of good and lasting fruit, much more palpably would this be the case, if it consisted, as Mr. Campbell asserted, in the historical belief of the facts related in the New Testament, separated from the doctrines with which such facts stand connected. Thus, if it were possible to strip the facts con

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tained in the gospel history of the doctrines with they are not only intimately, but inseparably, con so as simply to believe the facts, that Jesus Ch Nazareth, was born under the reign of Augustus and was crucified as a malefactor under Pontius upon Mount Calvary, near Jerusalem,-how wou belief influence the heart of any man to the exer right affections towards God and his neighbor; or so that it should be habitually conformed to the God, any more than would the belief that Julius was assassinated at Rome.*

In justice, however, to Mr. C., it must be admitte whilst he contended that a simple historical belief d constituted the true and only faith of the gospel the same time, alleged that it was not a faith tha wholly inoperative that would avail any thing; bu as would produce at least one supposed good work of obedience, which he calls an act of faith. Acc to the views of Mr. C., then, if a person be a true h believer, he will submit to be immersed, which fessest to believe to be all-important, and, as it seem, essential to salvation; inasmuch as it is, supposed act of faith, and by this alone, according creed, a sinner is not only justified, but adopted, p ed, sanctified and saved: whilst all such as have n submitted to immersion are by him pronounced to a state of condemnation. But Mr. C. does not se be aware of the inconsistency, not to say absurd his view of faith arising from the fact which established, as well from the case of the Pharisee believed, but did not confess the Saviour, as fro circumstance which cannot be controverted that are multitudes in every christian land who histor believe but do not obey the gospel, so that in a vas jority of cases this historical faith is unproductive e the semblance of that obedience of the heart whic regards. Thus he makes the genuineness of faith pend, not upon its properties, but upon its sup

+ See note

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