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and not by Works. I think no Man will pretend, that we are so acceptable to God, as to obtain his sanctifying Influences, in a Progress of Wisdom and Grace, before we are justisied ; or that we are fanctified by Faith, and juftified by Works. Whence it follows, that Faith is the Mean or Term of onr Justisication, because it is the Mean or Term of our Sanctisication; and that a holy Lise cannot be the Condition of our Acceptance with God, because it is the Consequence and Fruit of that Faith by which we sind Acceptance with him.

Another Text to the same Purpofe we sind h\ Chap. ii. 5. Hearken, my beloved Brethren, hath not God chofen the Poor of this World, rich in Faith, and Heirs of the Kingdom, which God hath promifed to them that love him —It might be read, Hath not God chofen the Poor—to be Rich, (as a similar Phrase is translated, Rom. viii. 29.) to be

rich with or by Faith, and Heirs —Does it not

plainly teach us, that as the End of God's chusing the Poor was, that they might be spiritually Rich i so that it is Faith which enriches them, and constitutes ihemHeirs of the Kingdom. And you will readily own, that if we are Heirs of the Kingdom, by Faith, we are justisied by Faith.—The Kingdom is prepared for them that love God; and Faith is the Source of that Love to God, by which we are qualisied for the Kingdom. Faith worketh by Love, Gal. v. 6. and therefore Faith is the Term 01 Medium of our Acceptance with God and Title

to the Kingdom. These Texts must therefore be

remembered in our Explication of the Context you reser to, that we may not represent the Apostle as teaching Contradictions or Inconsistencies.

It must also be premised, that we should understand the Reasonings and Conclusions of the two Apostles, Paul and James, according to the profejfed B b 2 Scope Scope and Design of their Discourses, and according to the Subjecl they are prosessedly treating upon: And we should consider the Expressions they each of them use upon the Point in View, not as Words occasionally and transiently spoken; but as what relate to, and are connected with, the Subjecl-Mst. ter prosessedly undertaken to be explained.—This must be always allowed to be a natural and rational Rule, which ought to be strictly adhered to in the

Interpretation of Scripture Now then, let us look

a little into this Case, and see if we do'nt find tie Scope and Design of these two Apostles very dis:t ent, where they speak so very differently of JujllJkation by Faith and by Works.

Paul designedly handles this Question, How i guilt:, condemned and convinced Sinner {hallget reconciled to God, find Acceptance with him, and have a Title to the heavenly Inheritance ?-—He treats of such who are under Sin, whofe Mould muji be slopped, who are all betomeguilty besore Gai. and wbo have all finned, and come short of the Gif ryofGod, Rom. iii. 9, 19, 23. He considers the Impossibility in the Nature of the Thing, that such as these can be justified byWorks; because when they have done all they can do, they yet in their highest Attainments continue Sinners, and remain nndn Guilt. This is the plain and manisest Scope of the two first, and Part of the third Chapters to the Romans. He thence proceeds to shew, which Way, and which only, they may hope for Acceptance with God, in the remaining Part of the third, 3ml in the following Chapters of that Epistle. This cannot be by the Deeds of the Law. Theresore I) the Deeds of the Law shall no Flesh be justified , in his Sight, Chap. iii. 20. But it must be by the Righteousness of God without the Law; by the Righteousness of God by Faith of Jesus Christ; and h

Faith, without the Deeds of the Law, Ver. 31, Z2.

28 This is the Subject that the Apostle Paul

keeps constantly in View, in his Epistles to the Romans and Galatians.

But then, on the contrary, the Apostle James designedly handles this Question, Whether careless, licentious Professors of Christianity may presume upon their obtaining Salvation from their doctrinal Faith, or from their notional and historical Assent to the Truth of the Gospel ? and thence he takes Occasion distinctly to consider, which Way a Christian's Faith may be justified, his Profejjion vindicated and evidenced to be sincere and true. He discourses of a Man that faith he hath Faith, and hath not Works, Ver. 14. of one that hath a Faith without Charity, Ver. Ij, 16. of a Faith that hath not Works, but is dead, being alone, Ver. 17. a Faith that is but like a Body "without Spirit, or a Carcase without Breath, Ver. 26.

These are the respective Questions handled by these two Apostles; and their Answers are adapted to the Subjects prosessedly handled by them. They give the very same Answers to each of these Questions, that a judicious Calvinif'Divine would now give.—Should an awakened Sinner, under a Sense of his Guilt and Danger, inquire of one of our Divines, how he may obtain a pardon of his Sins, a Reconciliation to God, and a Tide to eternal Lise? Would he not answer with the Apostle Paul, "lat he must seek Righteousness by Faith, and not is it 'were f,y the Works of the Law: for by the fiteds 0f the Law no Flesh shall be justified in his Sight: that he must be. found in Chrisfl, not having his crwn Righteousness, which' is of the Law, but that •which is through the Faith of Christ. the Righteousness iuhich is of God by Faith But then, on the

Other Hand, should any vain Prosessor, that turns B b 3 the the Grace of God into Wantonnefs, yet fay that he has Faith, and flatter himself with Salvation from his historical or doctrinal Belief of the Gospel, while living a careless and sensual Lise; would, he not be told, in the Language of the Apoftte James, that such a Faith won't fave him; that the very Devils have a Faith as well as he; that Faith without Works is a dead Faith, and but a Carcafe without Breath; that he must haveWorks to justify his Pretence to Faith, and must shew his Faith by his Works, or his Hopes are vain, and he a vain Man to entertain such Hopes ?. 'Now, what Shadow of Disagreementwould appear in these difserent Answers to such very difserent Subjects in Question?

After this View of the Case, it is now to be considered, from which of these Apostles we may expect to have the Doctrine of a Sinner's Justification before God explained and set in its proper Light: "Whether from him who is purpofely handling this Subject, or from him who is not purpofely handling this Matter, but treating on a very difserent Subject? This is an inquiry very easily answered; and being answered, the whole Difsiculty vanishes of Course.

These Things being premised, I proceed to considerthe SubjecJ before us more directly and particularly: And by taking Notice of the Doctrines respectively taught by these Apostles, shall endeavour to fhew you, that there is no Difagreement at all between them, nor any thing at all in this Discourse" of the Apostle James, which you reser to, that is in the least repugnant to our Justification by Faith, without Works of Righteoufnefs done by us.

This will appear evident, if we consider in the sirst Place, that these Apostles are treating of a different Faith. The one of them has not the same Idea,


and does not mean the same Thing with the other, when they discourse of Faith and its Influence upon our Justisication You remember I have formerly stiewn you at large, in a Letter purpoiely written on that Subject, that there are two Sorts of Faith mentioned and described in the Scripture. By the one we are, and by the other we are not justisied before God. Now the Apostle Paul speaks of the former of these, and the Apostle James of the latter. There is therefore the greatest Truth and Propriety in what each of these Apofles speak of Faith, taking it in the Notion which they respectively intend. 'Tis true, that by the Faith of God's Elect we are justisied and saved: 'Tis also true, that the Faith of the vain Man, or empty Prosessor, a bare notional, historical, fruitless Faith will not save us.—The Apostle Paul speaks of a living Faith, by which the Jusl /hall live. '?om. i. >7. The Apostle James speaks of a dead Faith, which is but as a Body without the Spirit. Ver. 17. 26.—The Apostle Paul speaks of a Faith which worketh by Love. Gal. v. 6. The Apostle James fpeaks of a Faith which hath not Works, and which is destitute of Mercy ot Charity. Ver. 16, 17.— Paul treats of a special Faith,by which we are the Children of God. Gal. iii. 26. James of a Faith which is common to the Devils. Ver. 19.—Paul treats of a Faith by which we shall be faved. Rom. X. 9. James of a Faith which cannot fave us. v. 14 —Paul treats of a Faith by which we are jufified without the Deeds of the Law. Rom. iii. 28. James on the contrary speaks of a raith, which being alone without Works, is such as will not justify us- Ver. 24.—Now, can it pofllbly be true of the same Faith, that it is both alive and dead; that it Worketh by Love, and vet hath not Works, but "without Love and Mercy; that by it we are the


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