that to the Galatians twenty -two.  In these three great epistles, the

apostle, with emphasis peculiar to the theme of each, quotes, three times

over, the words of Habakkuk, 'The just shall live by faith' (2:4):

In Romans the emphasis is

'The Just shall live by faith'.

In Hebrews, the emphasis is,

'The just Shall Live by faith'.

In Galatians, the emphasis is,

'The just, shall live, By Faith'.

In the Epistle where Paul uses the expression, 'the common faith'

(Titus 1:4), any thought that this faith is 'common' in the lower sense, is

rendered impossible by the preceding statement in verse 1, 'according to the

faith of God's elect'.  To Peter, and equally to Paul, the 'common' faith was

'precious' faith (1 Pet. 1:7; 2 Pet. 1:1), and to both it was the faith of

God's elect (Titus 1:1; 1 Pet. 1:2).  The elect hold faith in common.  None

are exempt; all believe God, all believe His Son, all believe the Gospel, all

believe the Scriptures.  What is true of 'faith' is also true of 'salvation'.

All men alike are sinners, all men alike need salvation.  It is a common

remedy for a common need.  To both Peter and to Paul salvation is by faith,

and through Christ (Acts 4:12; Rom. 1:16).  Both Peter and Paul proclaim the

blessed fact that 'whosoever shall call upon the name of the Lord, shall be

saved' (Acts 2:21; Rom. 10:13).

Dispensational differences must be observed, but these do not abrogate

what is held in common.  The Gentile believer is not a member of 'a royal

priesthood and a holy nation', neither does the hope of Israel give any

warrant to a believer to become associated with the seated Christ, as does

the Epistle to the Ephesians.  But these distinctions do not alter the fact

that Paul can speak of the 'common faith', and Jude of the 'common

salvation', and in these basic and vital blessings we are able to record,

with triumphant thanksgiving: 'There is no difference'.  There is no

difference in our need (Rom. 3:22,23), and there is no difference in God's

remedy (Rom. 10:12).  When, therefore, Jude exhorts his hearers to action in

regard to the 'common salvation', those who may not come under the

dispensation in which he ministered, would nevertheless do well to give

attention to his words.

We have seen that Paul speaks of the 'common' faith, and Jude of the

'common' salvation, and a review of the complete statement in Jude's epistle

will show that, with him, faith and salvation were so intimately related,

that instead of repeating the word salvation he uses it interchangeably with

'Beloved, when I gave all diligence to write unto you of the common

salvation' (The first clause).

'It was needful for me to write unto you, and exhort you that ye should

earnestly contend for the faith which was once delivered unto the

saints' (The expansion, Jude 3).

If he writes about the 'common salvation', he must perforce write about the

'faith'; indubitably they are inseparable.  The exhortation that Jude is so

diligent to give is that these believers should 'earnestly contend' for the

faith.  He does not give his brethren an outline of doctrine; he does not

write to them in order to instruct them in the faith; he calls upon them to

be up and ready in its defence.  By speaking of the faith as that which had