St. Paul and St. James reconcil'd. A sermon preach'd before the Vniversity of Cambridge, at St. Mary's Church, on Commencement-Sunday in the afternoon, June 30. 1700. ... / By Offspring Blackall, D.D. Chaplain in ordinary to Her Majesty..
IF it was an usual thing to take two Texts to a Sermon, I wou'd subjoyn to the Words which I have now read to you those in Rom. iii. 28. (or some other Text out of some of St. Paul 's Epistles to the same purpose.
IF it was an usual thing to take two Texts to a Sermon, I would subjoin to the Words which I have now read to you those in Rom. iii. 28. (or Some other Text out of Some of Saint Paul is Epistles to the same purpose.
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not to handle these Words of St. James by themselves, that is, as laying down a Notion of Justification, to appearance, contrary to what St. Paul teaches in that other Text:
not to handle these Words of Saint James by themselves, that is, as laying down a Notion of Justification, to appearance, contrary to what Saint Paul Teaches in that other Text:
That neither doth St. Paul, in excluding Works from having any thing to do in our Justification, mean to exclude such Works as St. James here declares to be necessary;
That neither does Saint Paul, in excluding Works from having any thing to do in our Justification, mean to exclude such Works as Saint James Here declares to be necessary;
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neither on the other side doth St. James, in asserting the Necessity of good Works, together with Faith, and as the effects of it, mean to attribute more to them than St. Paul does.
neither on the other side does Saint James, in asserting the Necessity of good Works, together with Faith, and as the effects of it, mean to attribute more to them than Saint Paul does.
and to suppose that S. Paul is to be interpreted by him, rather than he by S. Paul, and consequently to take for granted, that the Doctrine which we are here taught in express Words by St. James (viz. that Works are necessary as well as Faith, to render us such as God will approve of and justify at the last Day) is undoubtedly true,
and to suppose that S. Paul is to be interpreted by him, rather than he by S. Paul, and consequently to take for granted, that the Doctrine which we Are Here taught in express Words by Saint James (viz. that Works Are necessary as well as Faith, to render us such as God will approve of and justify At the last Day) is undoubtedly true,
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1. Because we have an express Testimony of Scripture, that in St. Paul 's Writings there are some things hard to be understood which they that are unlearned and unstable wrest — to their own, Destruction.
1. Because we have an express Testimony of Scripture, that in Saint Paul is Writings there Are Some things hard to be understood which they that Are unlearned and unstable wrest — to their own, Destruction.
And this St. Augustin says expresly, viz. That the chief Difficulty of all in St. Paul 's Epistles, is his so much Commendation of that Faith, which he says does justify;
And this Saint Augustin Says expressly, viz. That the chief Difficulty of all in Saint Paul is Epistles, is his so much Commendation of that Faith, which he Says does justify;
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by which ignorant Men understanding nothing else but only an Assent of the Mind to the Truths of the Gospel which indeed is the prime and most proper Notion of the Word) do thence infer, that a good Life is not necessary to justify and save a Man.
by which ignorant Men understanding nothing Else but only an Assent of the Mind to the Truths of the Gospel which indeed is the prime and most proper Notion of the Word) do thence infer, that a good Life is not necessary to justify and save a Man.
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And indeed if St. Peter had not made this Observation concerning the Obscurity of some of St. Paul 's Writings, 'tis nevertheless no more than what every one that reads the Bible must needs observe;
And indeed if Saint Peter had not made this Observation Concerning the Obscurity of Some of Saint Paul is Writings, it's nevertheless no more than what every one that reads the bible must needs observe;
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viz. that the Epistles of St. Paul, especially where he handles Controversy, are the hardest to be understood (except perhaps the Prophesies that are not yet accomplish'd,) of any parts of the New Testament.
viz. that the Epistles of Saint Paul, especially where he handles Controversy, Are the Hardest to be understood (except perhaps the prophecies that Are not yet accomplished,) of any parts of the New Testament.
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And on the other side, it is no less obvious to be observ'd, that the Epistle of St. James, and this Chapter of it in particular, is, to appearance very plain and clear;
And on the other side, it is no less obvious to be observed, that the Epistle of Saint James, and this Chapter of it in particular, is, to appearance very plain and clear;
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Now if the Case be thus, as it plainly seems to be, nothing can be more unreasonable than to interpret this Place of St. James by those of St. Paul, that is a plain Place by an obscure one;
Now if the Case be thus, as it plainly seems to be, nothing can be more unreasonable than to interpret this Place of Saint James by those of Saint Paul, that is a plain Place by an Obscure one;
and on the other side, nothing can be fairer than when we meet with any crabbed or difficult Place in any Autho, to see whether his meaning be not elsewhere express'd more clearly,
and on the other side, nothing can be Fairer than when we meet with any crabbed or difficult Place in any Autho, to see whither his meaning be not elsewhere expressed more clearly,
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For tho' St. Paul and St. James were different Writers, yet the Author of both their Epistles was the same, viz. the Holy Spirit of God, by whose Inspiration they both wrote:
For though Saint Paul and Saint James were different Writers, yet the Author of both their Epistles was the same, viz. the Holy Spirit of God, by whose Inspiration they both wrote:
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It is reasonable therefore in this Case, to observe the same Method that we do in other the like Cases, viz. to put such a Sense and Interpretation, on any difficult or ambiguous Passage that we meet with any where therein,
It is reasonable Therefore in this Case, to observe the same Method that we do in other the like Cases, viz. to put such a Sense and Interpretation, on any difficult or ambiguous Passage that we meet with any where therein,
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2. Another Reason why I think (if we could not easily reconcile St. Paul with St. James ) we ought rather to embrace the Literal Sense of St. James, than that of St. Paul, and to conclude with him that good Works are necessary to our Justification and Salvation,
2. another Reason why I think (if we could not Easily reconcile Saint Paul with Saint James) we ought rather to embrace the Literal Sense of Saint James, than that of Saint Paul, and to conclude with him that good Works Are necessary to our Justification and Salvation,
as well a Faith is, because (as is observ'd by several of the Ancients) this Epistle of St. James (as likewise the first of St. John, the Second of St. Peter, and that of St. Jude ) was written on purpose to rectifie the Mistakes that some had fallen into, through their Misunderstanding of some of St. Paul 's Writings.
as well a Faith is, Because (as is observed by several of the Ancients) this Epistle of Saint James (as likewise the First of Saint John, the Second of Saint Peter, and that of Saint U^de) was written on purpose to rectify the Mistakes that Some had fallen into, through their Misunderstanding of Some of Saint Paul is Writings.
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or an Explication of what St. Paul had written before upon the same Subject, was very careful to avoid all that Obscurity and Ambiguity of Expression, which had occasion'd the Writings of St. Paul to be so grosly misunderstood,
or an Explication of what Saint Paul had written before upon the same Subject, was very careful to avoid all that Obscurity and Ambiguity of Expression, which had occasioned the Writings of Saint Paul to be so grossly misunderstood,
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and consequently that St. James uses the Words Faith and Works in that Sense, which is most natural and obvious, in that Sense wherein Common Readers were most like to understand them:
and consequently that Saint James uses the Words Faith and Works in that Sense, which is most natural and obvious, in that Sense wherein Common Readers were most like to understand them:
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as I shall shew hereafter, it may well be supposed that he, having in his writing them an Eye to his main Design, (which was to shew the Necessity of embracing the Christian Faith,
as I shall show hereafter, it may well be supposed that he, having in his writing them an Eye to his main Design, (which was to show the Necessity of embracing the Christian Faith,
But this, nevertheless, some did think at least they pleaded St. Paul 's Authority for it, That if Men did but believe aright, it was no great matter how they liv'd.
But this, nevertheless, Some did think At lest they pleaded Saint Paul is authority for it, That if Men did but believe aright, it was no great matter how they lived.
Against these therefore our Apostle St. James sets himself in this Chapter, and shews at large that Christianity did not consist only in a true and orthodox Faith; that a bare Belief in Christ,
Against these Therefore our Apostle Saint James sets himself in this Chapter, and shows At large that Christianity did not consist only in a true and orthodox Faith; that a bore Belief in christ,
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or of the Truths of the Gospel, without bringing forth Fruits in our Life and Conversation, answerable to such a Belief, would be in no wise sufficient to justifie or save us.
or of the Truths of the Gospel, without bringing forth Fruits in our Life and Conversation, answerable to such a Belief, would be in no wise sufficient to justify or save us.
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because he makes use of that very Instance of Abraham to prove the Necessity of good Works together with Faith, which St. Paul had before brought against the Jews, to shew the sufficiency of Faith alone without Works, that is, without those Ceremonial Observances, which they would have press'd upon all other Christians, and which they laid more stress upon,
Because he makes use of that very Instance of Abraham to prove the Necessity of good Works together with Faith, which Saint Paul had before brought against the jews, to show the sufficiency of Faith alone without Works, that is, without those Ceremonial Observances, which they would have pressed upon all other Christians, and which they laid more stress upon,
This Epistle of St. James therefore being written after St. Paul 's Epistles, and so, very probably, with a Design to explain them where they had been misunderstood;
This Epistle of Saint James Therefore being written After Saint Paul is Epistles, and so, very probably, with a Design to explain them where they had been misunderstood;
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it is reasonable to take for granted, that what St. James here plainly asserts, touching the necessity of good Works together with Faith, is the Sense of St. Paul, altho' we cou'd not easily bring St. Paul 's Words to it.
it is reasonable to take for granted, that what Saint James Here plainly asserts, touching the necessity of good Works together with Faith, is the Sense of Saint Paul, although we could not Easily bring Saint Paul is Words to it.
nay, tho' there had not been one plain Text in the whole Bible expresly asserting the Insufficiency of a meer Belief, or of an empty fruitless Faith; yet we could not understand those Passages of St. Paul, wherein he so much magnifies Faith, and decries Works, in any other Sense than what St. James here plainly teaches, without making those Passages in St. Paul to evacuate all the rest of the Bible,
nay, though there had not been one plain Text in the Whole bible expressly asserting the Insufficiency of a mere Belief, or of an empty fruitless Faith; yet we could not understand those Passages of Saint Paul, wherein he so much Magnifies Faith, and decries Works, in any other Sense than what Saint James Here plainly Teaches, without making those Passages in Saint Paul to evacuate all the rest of the bible,
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For there is never a Page, hardly a Verse in the whole Bible, wherein the Nature of that Covenant which God hath made with Mankind is spoken of, which doth not either in express Words,
For there is never a Page, hardly a Verse in the Whole bible, wherein the Nature of that Covenant which God hath made with Mankind is spoken of, which does not either in express Words,
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And if there be any single Passage which we apprehend not the meaning of, or which, at the first Reading, seems to have another Meaning than is agreeable to the Author's main Design, we build nothing upon such a Passage,
And if there be any single Passage which we apprehend not the meaning of, or which, At the First Reading, seems to have Another Meaning than is agreeable to the Author's main Design, we built nothing upon such a Passage,
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and of severe Tnreatnings against all manner of Sin. [ Rom. i. 18. The Wrath of God is therein reveal'd from Heaven, against all Ʋngodliness and Ʋnrighteousness of Men, who hold the Truth in Ʋnrighteousness:
and of severe Tnreatnings against all manner of Sin. [ Rom. i. 18. The Wrath of God is therein revealed from Heaven, against all Ʋngodliness and Ʋnrighteousness of Men, who hold the Truth in Ʋnrighteousness:
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it wou'd be reasonable however, to believe and assert the indispensible Necessity of an Holy Life, together with an Othordox Belief, rather than upon them alone to ground the Doctrine, which,
it would be reasonable however, to believe and assert the indispensible Necessity of an Holy Life, together with an Orthodox Belief, rather than upon them alone to ground the Doctrine, which,
or who after all their study, are not able clearly to discern how these two Apostles may be fairly reconciled in their seemingly contradictory Assertions;
or who After all their study, Are not able clearly to discern how these two Apostles may be fairly reconciled in their seemingly contradictory Assertions;
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the seeming Contrariety between them lying, as I suppose, only in their using in different Senses, the Words Justify, Faith, and Works: Every one of which Words is capable of,
the seeming Contrariety between them lying, as I suppose, only in their using in different Senses, the Words Justify, Faith, and Works: Every one of which Words is capable of,
nor yet with the Sense which Heathen Writers have us'd the Word in, from whence we cannot with certainty collect in what Sense the Sacred Writers do use it;
nor yet with the Sense which Heathen Writers have used the Word in, from whence we cannot with certainty collect in what Sense the Sacred Writers do use it;
it may be sufficient to observe, That the most obvious and usual Signification thereof in Holy Scripture, is, to receive to Mercy, to absolve and acquit from former Transgressions.
it may be sufficient to observe, That the most obvious and usual Signification thereof in Holy Scripture, is, to receive to Mercy, to absolve and acquit from former Transgressions.
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altho' he is not really and strictly such. And thus St. Paul himself seems to expound the Word, in Rom. 3.25. Being justify'd freely by his Grace, through the Redemption that is in Christ Jesus, whom God hath set forth to be a propitiation thro' Faith in his Blood, to declare his Righteousness for the Remission of Sins that are past, through the forbearance of God.
although he is not really and strictly such. And thus Saint Paul himself seems to expound the Word, in Rom. 3.25. Being justified freely by his Grace, through the Redemption that is in christ jesus, whom God hath Set forth to be a propitiation through Faith in his Blood, to declare his Righteousness for the Remission of Sins that Are past, through the forbearance of God.
Blessed are they whose Iniquities are forgiven, and whose Sins are cover'd, (Psal. xxxii. 1, 2.) Blessed is the Man to whom the Lord will not impute Sin. Rom iv. 5, 6, 7, 8.) And indeed this is all the Justification that Sinful Men (and such all Men are) are capable of:
Blessed Are they whose Iniquities Are forgiven, and whose Sins Are covered, (Psalm xxxii. 1, 2.) Blessed is the Man to whom the Lord will not impute Sin. Rom iv. 5, 6, 7, 8.) And indeed this is all the Justification that Sinful Men (and such all Men Are) Are capable of:
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For being in truth Sinners, they can't by a Just God, be acquitted as Innocent: They can therefore be justify'd no other way, but by having their Sins forgiven them,
For being in truth Sinners, they can't by a Just God, be acquitted as Innocent: They can Therefore be justified no other Way, but by having their Sins forgiven them,
It is God that justifyeth, says the Apostle, who is he that Condemneth? (Rom. viii. 33, 34.) And in another place, Being justify'd by his Blood, we shall be sav'd from Wrath, through him. (Rom. v. 9.)
It is God that Justifieth, Says the Apostle, who is he that Condemneth? (Rom. viii. 33, 34.) And in Another place, Being justified by his Blood, we shall be saved from Wrath, through him. (Rom. v. 9.)
when God will for ever acquit from the Guilt, and free from the Punishment of all their past Sins, all those who continu'd faithful to that Covenant, which they entred into with God at their Baptism.
when God will for ever acquit from the Gilded, and free from the Punishment of all their past Sins, all those who continued faithful to that Covenant, which they entered into with God At their Baptism.
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but only that we firmly believe and embrace the Christian Religion; (and accordingly we may observe, that as a previous Disposition to Baptism nothing else seems to be requir'd,
but only that we firmly believe and embrace the Christian Religion; (and accordingly we may observe, that as a previous Disposition to Baptism nothing Else seems to be required,
but only that we should believe the Gospel, and in Profession renounce our former Sins, according to that of St. Philip to the Eunuch, Acts viii. 37. If thou believest with all thine Heart, thou mayst be baptiz'd;
but only that we should believe the Gospel, and in Profession renounce our former Sins, according to that of Saint Philip to the Eunuch, Acts viii. 37. If thou Believest with all thine Heart, thou Mayest be baptized;
Now, I say, this last seems to be what St James affirms, and the first all that St. Paul teaches, at least in many of those Places, where he says we are justify'd by Faith.
Now, I say, this last seems to be what Saint James affirms, and the First all that Saint Paul Teaches, At least in many of those Places, where he Says we Are justified by Faith.
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For that by the Justification which St. James speaks of, when he says We are Justify'd by Works, and not by Faith only, he means our Final Justification at the great Day, upon which that Salvation will immediately be bestow'd upon us, which at our Baptism was only promis'd and assur'd to us upon certain Conditions, is evident, by his using Justification and Salvation, in this Dispute, as Terms equivalent.
For that by the Justification which Saint James speaks of, when he Says We Are Justified by Works, and not by Faith only, he means our Final Justification At the great Day, upon which that Salvation will immediately be bestowed upon us, which At our Baptism was only promised and assured to us upon certain Conditions, is evident, by his using Justification and Salvation, in this Dispute, as Terms equivalent.
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What doth it profit, my Brethren, if a Man say he hath Faith and have not Works? can Faith save him? It is plain, that he means the same thing there by being sav'd, that does in the Text and other Verses of this Chapter, by being justify'd;
What does it profit, my Brothers, if a Man say he hath Faith and have not Works? can Faith save him? It is plain, that he means the same thing there by being saved, that does in the Text and other Verses of this Chapter, by being justified;
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and consequently that by Justification, in this Discourse of his concerning Faith and Works; he means that Final Justification, upon which Salvation is immediately consequent.
and consequently that by Justification, in this Discourse of his Concerning Faith and Works; he means that Final Justification, upon which Salvation is immediately consequent.
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And on the other side, that St. Paul in very many at least, if not in all those Places wherein he attributes Justification to Faith only without Works, means therefore only our first Justification, that is, our being admitted into the Covenant of Grace,
And on the other side, that Saint Paul in very many At least, if not in all those Places wherein he attributes Justification to Faith only without Works, means Therefore only our First Justification, that is, our being admitted into the Covenant of Grace,
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1. That in many places he speaks of Justification as a thing past, which he cou'd not do if he had meant the same thing by Justification that St. James does.
1. That in many places he speaks of Justification as a thing past, which he could not do if he had meant the same thing by Justification that Saint James does.
And Rom. vi. 1. speaking of himself and other Christians that were then living, and consequently not finally justify'd in St. James 's Use of the Word, he says, that being justify'd by Faith they had Peace with God.
And Rom. vi. 1. speaking of himself and other Christians that were then living, and consequently not finally justified in Saint James is Use of the Word, he Says, that being justified by Faith they had Peace with God.
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And upon this he grounds their Hope that they should also, if they continu'd in Faith, be finally justify'd by God at the last Day, ver. 9. For if while we were Sinners Christ dy'd for us, much more then, being now justify'd by his Blood, we shall be sav'd from Wrath thro' him.
And upon this he grounds their Hope that they should also, if they continued in Faith, be finally justified by God At the last Day, ver. 9. For if while we were Sinners christ died for us, much more then, being now justified by his Blood, we shall be saved from Wrath through him.
but according to his Mercy he sav'd us by the washing of Regeneration, and renewing of the Holy Ghost, — that being justify'd by his Grace, we shou'd be made Heirs according to the Hope of Eternal Life;
but according to his Mercy he saved us by the washing of Regeneration, and renewing of the Holy Ghost, — that being justified by his Grace, we should be made Heirs according to the Hope of Eternal Life;
but ye are wash'd, but ye are sanctify'd, but ye are justify'd, they were justify'd, it seems, at the same time that they were wash'd, that is, at their Baptism,
but you Are washed, but you Are sanctified, but you Are justified, they were justified, it seems, At the same time that they were washed, that is, At their Baptism,
That St. Paul generally means this by Justification, (viz. only our being admitted into a State of Grace and Favour with God, at our Baptism, in which State if we continue by persevering in Faith and Obedience, we shall at last be justify'd and acquitted finally in the great Judgment;) it will be easy to understand all those Places wherein he attributes this to Faith only, in a Sense very agreeable to the Doctrine which St. James here teaches;
That Saint Paul generally means this by Justification, (viz. only our being admitted into a State of Grace and Favour with God, At our Baptism, in which State if we continue by persevering in Faith and obedience, we shall At last be justified and acquitted finally in the great Judgement;) it will be easy to understand all those Places wherein he attributes this to Faith only, in a Sense very agreeable to the Doctrine which Saint James Here Teaches;
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it will be easy then to understand what St. Paul means, Rom. iv. 5. where he says, That God justifies the Ungodly; then, I say, that Passage which hath been thought the strongest, will appear to be no Objection at all against St. James 's Doctrine;
it will be easy then to understand what Saint Paul means, Rom. iv. 5. where he Says, That God Justifies the Ungodly; then, I say, that Passage which hath been Thought the Strongest, will appear to be no Objection At all against Saint James is Doctrine;
And there will be then no difficulty at all in understanding how Abraham was justify'd by Faith only, according to St Paul, and how he was justify'd by Works, that is, not by Faith only,
And there will be then no difficulty At all in understanding how Abraham was justified by Faith only, according to Saint Paul, and how he was justified by Works, that is, not by Faith only,
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but then all his former (as well as his later sins, which had been once remitted to him, with a temporary and conditional Remission, upon his first entring into the Covenant of Grace, by Faith, (by virtue of which Remission, he was,
but then all his former (as well as his later Sins, which had been once remitted to him, with a temporary and conditional Remission, upon his First entering into the Covenant of Grace, by Faith, (by virtue of which Remission, he was,
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as he himself explains it, in the afore-cited Text Tit. iii. 7. That being justify'd by Grace we shou'd be made Heirs, according to the Hope of eternal Life:
as he himself explains it, in the aforecited Text Tit. iii. 7. That being justified by Grace we should be made Heirs, according to the Hope of Eternal Life:
or else, tho' we are already justify'd in St. Paul 's Sense, that is, are now already by our embracing and believing and professing the Gospel, in such a Capacity and Likelihood of obtaining eternal Life,
or Else, though we Are already justified in Saint Paul is Sense, that is, Are now already by our embracing and believing and professing the Gospel, in such a Capacity and Likelihood of obtaining Eternal Life,
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And this Observation concerning the different Senses, wherein these two Apostles do sometimes use the Word justify, may, I suppose, be alone sufficient to reconcile them in most,
And this Observation Concerning the different Senses, wherein these two Apostles do sometime use the Word justify, may, I suppose, be alone sufficient to reconcile them in most,
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and I believe it may easily be made appear, that in those Places wherein St. Paul attributes so much to Faith, wherein he is thought to declare that that is the only Condition of our final Justification,
and I believe it may Easily be made appear, that in those Places wherein Saint Paul attributes so much to Faith, wherein he is Thought to declare that that is the only Condition of our final Justification,
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By that Faith, which being without Works, he says, is not sufficient to justifie or save us, he plainly means nothing more than only a Belief of those Truths, which are reveal'd in the Gospel.
By that Faith, which being without Works, he Says, is not sufficient to justify or save us, he plainly means nothing more than only a Belief of those Truths, which Are revealed in the Gospel.
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But the Promises are made to us, and therefore it can hardly be conceived, it is scarcely to be supposed that any Man that firmly believes all the Truths of the Gospel,
But the Promises Are made to us, and Therefore it can hardly be conceived, it is scarcely to be supposed that any Man that firmly believes all the Truths of the Gospel,
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2. And for this Reason, Secondly, the word Faith, which most properly signifies nothing but the Cause or Principle, is oftentimes in Scripture put to signifie both the Cause and the Effect too, that is, both a Belief of the Gospel-Truths,
2. And for this Reason, Secondly, the word Faith, which most properly signifies nothing but the Cause or Principle, is oftentimes in Scripture put to signify both the Cause and the Effect too, that is, both a Belief of the Gospel truths,
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and especially in those Epistles where he treats of Justification by Faith, as may appear from his oftentimes using othe Words and Phrases instead of the single word Faith.
and especially in those Epistles where he treats of Justification by Faith, as may appear from his oftentimes using other Words and Phrases instead of the single word Faith.
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For whhat he sometimes calls Faith, he at other times in those same Epistles, calls the Law of Faith, and the Obedience of Faith, (Rom. iii. 27. i. 5. xvi. 26. And in Rom. x. 16. he most clearly explains his own meaning to be, to include and comprehend Obedience in the word Faith, whenever he attributes so much to Faith:
For whhat he sometime calls Faith, he At other times in those same Epistles, calls the Law of Faith, and the obedience of Faith, (Rom. iii. 27. i. 5. xvi. 26. And in Rom. x. 16. he most clearly explains his own meaning to be, to include and comprehend obedience in the word Faith, whenever he attributes so much to Faith:
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But they have not all obeyed the Gospel, for Esaias saith, Lord, who hath believ'd our Report? In which words the same thing is plainly meant by obeying the Gospel, and believing the Report of the Preachers of it;
But they have not all obeyed the Gospel, for Isaiah Says, Lord, who hath believed our Report? In which words the same thing is plainly meant by obeying the Gospel, and believing the Report of the Preachers of it;
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Forasmuch therefore as the Faith which St. Paul speaks of, when he says we are justify'd by Faith, includes in it all that St. James means by Faith and Works too;
Forasmuch Therefore as the Faith which Saint Paul speaks of, when he Says we Are justified by Faith, includes in it all that Saint James means by Faith and Works too;
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it is plain, That tho' we suppose that they do both use the word justifie always in the same sense, there is not, however, any Contrariety in their Doctrines,
it is plain, That though we suppose that they do both use the word justify always in the same sense, there is not, however, any Contrariety in their Doctrines,
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But 3. There is also an ambiguity in the word Works: and it is not improbable, (nay, I suppose I shall make it very plain) that these two Apostles S. Paul and S. Jam. in their several Discourses upon the Subject of Justification, do likewise use this Word in very different Senses;
But 3. There is also an ambiguity in the word Works: and it is not improbable, (nay, I suppose I shall make it very plain) that these two Apostles S. Paul and S. Jam. in their several Discourses upon the Subject of Justification, do likewise use this Word in very different Senses;
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and on the other side, if St. Paul, when he excludes Works, means by Works only, either those materially good Works, which Men might do without the Grace of the Gospel,
and on the other side, if Saint Paul, when he excludes Works, means by Works only, either those materially good Works, which Men might do without the Grace of the Gospel,
tho' their VVords and Expressions be different, yet their Sense may be the very same. Now concerning this place in St. James, I think there can be no Dispute;
though their VVords and Expressions be different, yet their Sense may be the very same. Now Concerning this place in Saint James, I think there can be no Dispute;
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And that he uses the VVords in these Senses, and do's not mean to exclude from being a condition of our final Justification that hearry Obedience to the Precepts of the Gospel, which a firm Belief of the Truths of it is naturally apt to produce, will further appear if these two things be considered: 1 The occasion and design of those Discourses of St. Paul, wherein Faith is so much magnified,
And that he uses the VVords in these Senses, and do's not mean to exclude from being a condition of our final Justification that hearry obedience to the Precepts of the Gospel, which a firm Belief of the Truths of it is naturally apt to produce, will further appear if these two things be considered: 1 The occasion and Design of those Discourses of Saint Paul, wherein Faith is so much magnified,
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those same Apostles, by whose Ministry they had been converted and baptiz'd, having also then, (according to the Commission given them by Christ) taught them to observe all things whatsoever our Lord had commanded.
those same Apostles, by whose Ministry they had been converted and baptized, having also then, (according to the Commission given them by christ) taught them to observe all things whatsoever our Lord had commanded.
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and so had no fear upon him, that by his using the Word Faith or Works in an uncommon Sense (and yet in such a Sense as the Controversy he was handling led him to use them in) they to whom he wrote, wou'd ever be in danger of embracing an Opinion so contrary to the first Principles of the Christian Religion,
and so had no Fear upon him, that by his using the Word Faith or Works in an uncommon Sense (and yet in such a Sense as the Controversy he was handling led him to use them in) they to whom he wrote, would ever be in danger of embracing an Opinion so contrary to the First Principles of the Christian Religion,
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The main design then I say, of most of St Paul 's Epistles, I mean of the Controversial Parts of them, seems to be to furnish the Christians to whom he wrote, with Answers to those Objections, which the Enemies to Christianity, among whom they liv'd, did make against it.
The main Design then I say, of most of Saint Paul is Epistles, I mean of the Controversial Parts of them, seems to be to furnish the Christians to whom he wrote, with Answers to those Objections, which the Enemies to Christianity, among whom they lived, did make against it.
And most of the Churches to which these Epistles were directed, were made up chiefly of Gentile Converts, with whom nevertheless, there were some Jewish Converts also intermix'd;
And most of the Churches to which these Epistles were directed, were made up chiefly of Gentile Converts, with whom nevertheless, there were Some Jewish Converts also intermixed;
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tho' both zealous, each for their own way, and against each other, yet readily joyn'd their Forces together as against a common Enemy, to hinder the growth and spreading of Christianity.
though both zealous, each for their own Way, and against each other, yet readily joined their Forces together as against a Common Enemy, to hinder the growth and spreading of Christianity.
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So that St. Paul had three sorts of Adversaries to deal with, viz. the Gentiles, the Jews, and the Judaizing Christians. The Gentiles; who had been long bred up under the Institution of their Philosophers,
So that Saint Paul had three sorts of Adversaries to deal with, viz. the Gentiles, the jews, and the Judaizing Christians. The Gentiles; who had been long bred up under the Institution of their Philosophers,
which, in general, commanded little more than they were taught before their own Philosophers, only requiring a stricter and more perfect observance of those Rules,
which, in general, commanded little more than they were taught before their own Philosophers, only requiring a Stricter and more perfect observance of those Rules,
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The main Objection therefore which these had to make against St. Paul, was, that he took (as they thought) a great deal of pains to little purpose, in going about to establish a new Belief,
The main Objection Therefore which these had to make against Saint Paul, was, that he took (as they Thought) a great deal of pains to little purpose, in going about to establish a new Belief,
and a new Profession of Religion among them, seeing that al to Practice they had been taught all the same things in substance by their own Philosophers;
and a new Profession of Religion among them, seeing that all to Practice they had been taught all the same things in substance by their own Philosophers;
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that consequently it was necessary to believe in Christ, and to enter into that more gracious Covenant, which he by his Blood had made, between God and us, whereby he had encouraged good Works with better Promises,
that consequently it was necessary to believe in christ, and to enter into that more gracious Covenant, which he by his Blood had made, between God and us, whereby he had encouraged good Works with better Promises,
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by which Covenant of Grace in Christ (tho' indeed we were still obliged to the same Duties which the Law of Natute had laid upon us) we might be justified, which by the other we could not be;
by which Covenant of Grace in christ (though indeed we were still obliged to the same Duties which the Law of Nature had laid upon us) we might be justified, which by the other we could not be;
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than by having our Sins remitted to us through Faith in his Blood, seems to have been mainly designed by the Apostle in the former part of his Epistle to the Romans.
than by having our Sins remitted to us through Faith in his Blood, seems to have been mainly designed by the Apostle in the former part of his Epistle to the Roman.
therefore in opposition to, and to distinguish this from that, he with good Reason, calls this, sometimes Grace, sometimes the Law of Faith, sometimes the preaching of Faith, and sometimes barely Faith;
Therefore in opposition to, and to distinguish this from that, he with good Reason, calls this, sometime Grace, sometime the Law of Faith, sometime the preaching of Faith, and sometime barely Faith;
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That since all, both Jews and Gentiles had sinned, and come short of the Glory of God, it was therefore necessary that a Redeemer should come, to make attonement for their past Sins,
That since all, both jews and Gentiles had sinned, and come short of the Glory of God, it was Therefore necessary that a Redeemer should come, to make atonement for their past Sins,
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and by this Covenant of Grace or Faith in Christ, which was open and free for all to enter into, both Jews and Gentiles, he says, might be juify'd, which they could not either of them be by the Law of Works,
and by this Covenant of Grace or Faith in christ, which was open and free for all to enter into, both jews and Gentiles, he Says, might be juifyed, which they could not either of them be by the Law of Works,
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Seeing therefore the Jews as well as the Gentiles had broken the first Law given to Mankind, which requir'd unsinning Obedience, he says there was no means of Justifi ation now left for either of them,
Seeing Therefore the jews as well as the Gentiles had broken the First Law given to Mankind, which required unsinning obedience, he Says there was no means of Justify ation now left for either of them,
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but nevertheless still retained such a great Likeing and Veneration for Moses and his Law, that they thought they were yet bound to observe it as much as ever;
but nevertheless still retained such a great Liking and Veneration for Moses and his Law, that they Thought they were yet bound to observe it as much as ever;
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and not only so, but they would fain have forced the same upon the Gentiles too, telling them that notwithstanding Christ, they were bound to be circumcised as the Jews w re,
and not only so, but they would fain have forced the same upon the Gentiles too, telling them that notwithstanding christ, they were bound to be circumcised as the jews w re,
Against these therefore, the Apostle proves at large, especially in his Epistle to the Galatians) that the Law given by Moses was never designed to oblige the Gentiles,
Against these Therefore, the Apostle Proves At large, especially in his Epistle to the Galatians) that the Law given by Moses was never designed to oblige the Gentiles,
〈 ◊ 〉 that Law was, to the Jews themselves, only School-master to bring them unto Christ, that is, to prepare and dispose them to receive his more pure and heavenly Doctrine;
〈 ◊ 〉 that Law was, to the jews themselves, only Schoolmaster to bring them unto christ, that is, to prepare and dispose them to receive his more pure and heavenly Doctrine;
And after that Faith is come, 〈 ◊ 〉, that is after the Gospel is 〈 ◊ 〉, we are no longer under a School-master, Galat. iii. 25. That the Ceremony in Law was made 〈 ◊ 〉 only of Types and Shadows, whereof Christ was the Substance and that 〈 ◊ 〉 the Substance being now 〈 ◊ 〉, they were 〈 ◊ 〉 that the Ceremonial Law was given only 〈 ◊ 〉 exercise the Jewish Nation for 〈 ◊ 〉,
And After that Faith is come, 〈 ◊ 〉, that is After the Gospel is 〈 ◊ 〉, we Are no longer under a Schoolmaster, Galatians iii. 25. That the Ceremony in Law was made 〈 ◊ 〉 only of Types and Shadows, whereof christ was the Substance and that 〈 ◊ 〉 the Substance being now 〈 ◊ 〉, they were 〈 ◊ 〉 that the Ceremonial Law was given only 〈 ◊ 〉 exercise the Jewish nation for 〈 ◊ 〉,
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that 〈 ◊ 〉 himself was justified by 〈 ◊ 〉 means and method which is now propounded inn Gospel, by viz. by a lively Faith in the Promises of God working in him 〈 ◊ 〉 Obedience whatsoever God required of him;
that 〈 ◊ 〉 himself was justified by 〈 ◊ 〉 means and method which is now propounded inn Gospel, by viz. by a lively Faith in the Promises of God working in him 〈 ◊ 〉 obedience whatsoever God required of him;
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for thus he often explains himself, expresly calling those Works which he rejects, the Works of the Law, thereby plainly distinguishing them from the Works of Evangelical Obedience,
for thus he often explains himself, expressly calling those Works which he rejects, the Works of the Law, thereby plainly distinguishing them from the Works of Evangelical obedience,
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and vilifie Works (which are especially the Epistles to the Romans and Galatians) will, I suppose, readily appear to any one that shall attentively read them over;
and vilify Works (which Are especially the Epistles to the Roman and Galatians) will, I suppose, readily appear to any one that shall attentively read them over;
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But, Secondly, That the Apostle St. Paul did not intend to exclude such good Works as St. James here requires ( viz. Obedience to the Precepts of the Gospel) from being necessary to our final Justification at the great day, will yet further and more plainly appear,
But, Secondly, That the Apostle Saint Paul did not intend to exclude such good Works as Saint James Here requires (viz. obedience to the Precepts of the Gospel) from being necessary to our final Justification At the great day, will yet further and more plainly appear,
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if in reading over those Epistles, we do but observe the several Cautions that are here and there intermix'd as it were on purpose to prevent our putting such an Interpretation upon his Words.
if in reading over those Epistles, we do but observe the several Cautions that Are Here and there intermixed as it were on purpose to prevent our putting such an Interpretation upon his Words.
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And first in the Epistle to the Romans, in Chap. ii. Ver. 6. he tells us plainly, that God will render to every Man according to his Works, Tribulation and Anguish upon every Soul of Man that doth evil;
And First in the Epistle to the Roman, in Chap. ii. Ver. 6. he tells us plainly, that God will render to every Man according to his Works, Tribulation and Anguish upon every Soul of Man that does evil;
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The Doers of the Law shall be justified. And so again, Chap. iii. V. 21. after he had said that both Circumcision and Uncircumcision must be justify'd by Faith;
The Doers of the Law shall be justified. And so again, Chap. iii. V. 21. After he had said that both Circumcision and Uncircumcision must be justified by Faith;
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that they might not take Faith in such a narrow sense as to exclude good Works, he adds, Do we then make void the Law through Faith? God forbid; Yea, we establish the Law.
that they might not take Faith in such a narrow sense as to exclude good Works, he adds, Do we then make void the Law through Faith? God forbid; Yea, we establish the Law.
And to the same purpose again, Chap. vi Ver. 1. What shall we say then? shall we continue in Sin that Grace may abound? God forbid How shall we that are dead to Sin live any longer therein? And again, Ver. 15. What then? shall we sin,
And to the same purpose again, Chap. vi Ver. 1. What shall we say then? shall we continue in since that Grace may abound? God forbid How shall we that Are dead to since live any longer therein? And again, Ver. 15. What then? shall we sin,
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And lastly, (to name no more) in the viiith Chapter of that Epistle, Ver. 1. when he was come to the Conclusion of this Controversy, having shewn at large the insufficiency of all other ways,
And lastly, (to name no more) in the viiith Chapter of that Epistle, Ver. 1. when he was come to the Conclusion of this Controversy, having shown At large the insufficiency of all other ways,
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and the absolute necessity of accepting the Gospel Truths, in order to Justification, he goes on to shew the Blessedness of those who believ'd in Christ, in these words;
and the absolute necessity of accepting the Gospel Truths, in order to Justification, he Goes on to show the Blessedness of those who believed in christ, in these words;
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There is therefore now no Condemnation to them which are in Christ Jesus: But then, lest they should mistake him, and think that a bare Belief in Christ,
There is Therefore now no Condemnation to them which Are in christ jesus: But then, lest they should mistake him, and think that a bore Belief in christ,
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but after the Spirit, The like Care he has also taken in his Epistle to the Galatians where he handles this Controversy again, with a special respect to the Jewish Law;
but After the Spirit, The like Care he has also taken in his Epistle to the Galatians where he handles this Controversy again, with a special respect to the Jewish Law;
where we may observe, that to prevent all Misunderstanding of what he had delivered touching the sufficiency of Faith without Works, he takes frequent occasion to declare his meaning to be, only to exclude the Works of the Law, not the obedience of the Gospel.
where we may observe, that to prevent all Misunderstanding of what he had Delivered touching the sufficiency of Faith without Works, he Takes frequent occasion to declare his meaning to be, only to exclude the Works of the Law, not the Obedience of the Gospel.
not any Faith, but Faith which worketh by Love, or Faith which is made perfect by Love, Which words he repeats again in Chap. vi. V. 15. only instead of Faith putting in another Word, not so ambiguous;
not any Faith, but Faith which works by Love, or Faith which is made perfect by Love, Which words he repeats again in Chap. vi. V. 15. only instead of Faith putting in Another Word, not so ambiguous;
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And the same Apostle in another parallel place, in another of his Epistles, puts it out of all doubt what he means in the first of these places, by Faith, when he expresses the same by Obedience;
And the same Apostle in Another parallel place, in Another of his Epistles, puts it out of all doubt what he means in the First of these places, by Faith, when he Expresses the same by obedience;
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Circumcision is nothing, and Uncircumcision but the keeping the Commandments of God, 1 Cor. vii. 19. And now by all that hath been said, I suppose, it sufficiently 〈 ◊ 〉 that by Faith, St. Paul means something more than only a bare belief 〈 … 〉 Gospel Truths,
Circumcision is nothing, and Uncircumcision but the keeping the commandments of God, 1 Cor. vii. 19. And now by all that hath been said, I suppose, it sufficiently 〈 ◊ 〉 that by Faith, Saint Paul means something more than only a bore belief 〈 … 〉 Gospel Truths,
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he mans such a Faith as a Abraham 's was, (for that is his Example as well as St. James 's;) he means such a Faith as however it is try'd, approves it self by a ready Obedience, as Abraham 's did:
he men such a Faith as a Abraham is was, (for that is his Exampl as well as Saint James is;) he means such a Faith as however it is tried, approves it self by a ready obedience, as Abraham is did:
In a word, he oppos•• Faith, his justifying and saving Faith, not to Evangelical Obedience; but either to unsinning Obedience, by which none can be justify'd, because all are Sinners;
In a word, he oppos•• Faith, his justifying and Saving Faith, not to Evangelical obedience; but either to unsinning obedience, by which none can be justified, Because all Are Sinners;
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we should be hereby incited to the diligent performance of that whole Condition that (according to the Doctrine taught by both these Apostles (is requir'd of us in order to Salvation;
we should be hereby incited to the diligent performance of that Whole Condition that (according to the Doctrine taught by both these Apostles (is required of us in order to Salvation;
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Besides this, giving all diligence add to your Faith Virtue, and to vir ue knowledge; and to knowledge temperance, and to temperance patience and to patience, godliness; and to godliness, Brotherly kindness;
Beside this, giving all diligence add to your Faith Virtue, and to vir ue knowledge; and to knowledge temperance, and to temperance patience and to patience, godliness; and to godliness, Brotherly kindness;
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