CHAPTER, XX.

The doctrine of the Apostle James, concerning faith and works. Its agreement with that of St, Paul.

THE seeming difference that is between the Apostles

Paul and James in what they teach concerning faith, works, and justification, requires our consideration. For many take advantage from some expressions used by the latter, directly to oppose the doctrine fully and plainly declared by the former. But whatever is of that nature pretended hath been so satisfactorily answered by others, that I should forbear to speak any thing hereof, but that I suppose it will be expected in a diseourse of this nature, and do hope that I also may contribute some light unto the clearing and vindication of the truth. To this purpose it may be observed, that (1.) It is taken for granted on all hands, that there is no real repugnancy or contradiction between what is delivered by these two Apostles.

2. It is taken also for granted on all other occasions, that when there is an appearance of repugnancy or contradiction in any places of Scripture, if some, or any of them, treat directly, designedly, and largely about the matter concerning which there is a seeming repugnancy or contradiction, and others, only occasionally, in order unto other ends, the truth is to be learned, stated and fixed from the former places. Or the interpretation of those places where any truth is mentioned only occasionally with reference unto other things or ends, is, as unto that truth, to be taken from and accommodated unto those other places wherein it is the design and purpose of the holy penman to declare it for its own sake, and to guide the

faith of the church therein. And there is not a more rational and natural rule of the interpretation of Scripture among all them which are by common consent agreed upon.

3. According unto this rule, it is unquestionable that the doctrine of justification before God is to be learned from the writings of the Apostle Paul, and from them is light to be taken into all other places of Scripture where it is occasionally mentioned. Especially it is so, considering how exactly this doctrine represents the whole scope of the Scripture, and is witnessed unto by particular testimonies occasionally given unto the same truth, without number. For it must be acknowledged that he wrote of this subject of our justification before God, on purpose.to declare it for its own sake, and its use in the church, and that he doth it fully, largely, and frequently in a constant harmony of expressions. And he owns those reasons that pressed him unto fulness, and accuracy herein. (1.) The importance of the doctrine itself. (2.) The plausible and dangerous opposition, that was then made unto it. (3) The abuse which the corrupt nature of man is apt to put upon this doctrine of grace, and which some did actually pervert it unto,

As to what is delivered by the Apostle James, so far as our justification is included therein, things are quite otherwise. He doth not undertake to declare the doctrine of our justification before God, but having another design in hand, be vindicates it from the abuse that some in those days had put it unto, as other doctrines of the grace of God which they turned into licentiousness. Wherefore it is from the writings of the Apostle Paul, that we are principally to learn the truth in this matter and unto what is by him plainly declared is the interpretation of other places to be accommodated.

These things being premised, I shall briefly evidence that there is not the least repugnancy or contradiction between what is declared by these two Apostles, as unto our justification with the causes of it. And this I shall do, (1.) by some general considerations of the nature and tendency of both their discourses. (2.) By a particular explication of the context in

that of St. James. And under the first head I shall manifest. (1.) That they have not the same scope, design or end (2.) That they speak not of the same faith. (3.) That they do not speak of justification in the same sense, nor with respect unto the same ends. (4.) That as unto works they both intend the same, namely, the works of obedience unto the moral law.

1. As to the scope and design of the Apostle Paul, the question which he answereth, the case which he proposeth and determines apon, are manifest in all his writings, especially his epistles unto the Romans and Galatians. The whole of his purpose is to declare, how a guilty convinced sinner comes through the faith in the blood of Christ, to be acquitted and justified in the sight of God, This is the case he states, this the question he determines in all his discourses about justification; and in the explication thereof declares the nature and causes of it, as also vindicates it from all exceptions.

The Apostle James on the other hand had no such scope or design, He doth not state the case how a guilty convinced sinner whose mouth is stopped as unto any plea or excuse for himself, may come to be justified in the sight of God, that is, receive the pardon of sins, and the gift of righteousness unta life. To resolve this question into our own works, is to overthrow the whole gospel. But he had in hand a business quite of another nature. For as we have said, there were many in those days who professed the christian religion or faith in the gospel, whereon they presumed that as they were already justified, so as that there was nothing more needful unto them that they might be saved. A desirable estate they thought they had attained, suited unto all the interest of the flesh, whereby they might live in sin, and neglect of all duty of obedience, and yet be eternally saved. Against this sort of persons, or for their conviction he designs two things. (1.) In general to prove the necessity of works unto all that profess the gospel or faith in Christ thereby. (2.) To evidence the yanity and folly of their pretence unto justification, by that faith that was indeed so far from being fruitful in good works

as that it was pretended by them only to countenance themselves in sin. Unto these ends are all his arguings designed and no other. He proves effectually that the faith which is wholly barren and fruitless as unto obedience, and which men pretended to countenance themselves in their sins, is not that faith whereby we are justified, and whereby we may be saved, but a dead carcase, of no use nor benefit, as he declares by the conclusion of his whole dispute, in the last verse of the chapter. He doth not direct any how they may be justified before God, but convinceth some that they are not justified by trusting unto such a dead faith, and declares the only way whereby any man may really evidence and manifest that he is so justified indeed. This design of his is so plain, as nothing can be more evident, and they miss the whole scope of the Apostle, who observe it not in their expositions of the context. Wherefore the principal design of the Apostle's being so distant, there is no repugnancy in their assertions, though their words make an appearance thereof.

Secondly, they speak not of the same faith, Wherefore there can be no discrepancy in what one ascribes unto faith, and the other denies concerning it, for they speak not of the same faith. As if one affirms that fire will burn, and another denieth it, there is no contradiction between them, whilst one intends real fire, and the other only that which is painted, and both declare themselves accordingly. For we have proved before that there are two sorts of faith wherewith men are said to believe the gospel, and make profession thereof, as also that which belongs unto the one, doth not belong unto the other: none I suppose will deny but that by faith in the matter of our justification, St. Paul intends that which is properly so called. The faith of God's elect, precious faith, more precious than gold, the faith that purifieth the heart, and works by love, the faith whereby Christ dwelleth in us, and we abide in him, whereby we live to God, a living faith, is that alone which he intendeth. For all these things, and other spiritual effects without number doth he ascribe unto that faith which he in

sisteth on, to be on our part the only means of our justification before God. But as unto the faith intended by the Apostle James, he assigns nothing of all this unto it; yea, the only argument whereby he proves that men cannot be saved by that faith which he treats of, is that nothing of all this is found in it. That which he intends is, what he calls it, a dead faith, a carcase without breath, the faith of devils, a worldy faith, that is no more truly what it is called, than it is true charity to send away naked and hungry persons without relief, but not without derision. Well may be deny justification in any sense unto this faith however boasted of, when yet it may be justly ascribed unto that faith which Paul speaks of,

Thirdly, they speak not of justification in the same sense nor unto the same end. It is of our absolute justification before God, the justification of our persons, that the Apostle Paul doth treat and thereof alone. This he declares in all the causes of it, all that on the part of God, or on our part concurreth thereunto. The evidence or manifestation of it in the church, unto others that profess the faith, he treats not of, but speaks of them separately as they occur on other occasions, The justification he treats of, is but one and at once accomplished before God, changing the relative state of the person justified, and is capable of being evidenced various ways unto the glory of God and the consolation of them that truly believe. Hereof the Apostle James doth not treat at all; for his whole inquiry is after the nature of that faith whereby we are justified, and the only way whereby it may be evidenced to be of the right kind, such as a man may safely trust unto. Wherefore he treats of justification only as to the evidence and manifestation of it, nor had he any occasion to do otherwise. And this is apparent from both the instances, whereby he confirms his purpose. The first, is that of Abraham, ver. 21, 22, 23. For he says, that by Abraham's being justified by works in the way and manner wherein he asserts him so to have been, the Scripture was fulfilled, which says that "Abraham believed God, and it was imputed unto him for righteousness." And if his intention