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P. 240, 1. 10 from bott. for 'founded' read' found.'

P. 241, 1. 12, for 'medium' read' wisdom.'

P. 242, 1. 7, for alone read above.

P. 249, 1. 24 for 'miles' read 'hours.' This will make the
statement to be, that the mountainous tract of Idumea is in gen-
eral not more than from 25 to 35 miles broad.

THE

BIBLICAL REPOSITORY.

No. X.

APRIL, 1833.

ART. I. THE DOCTRINES OF PAUL AND JAMES RESPECTING
FAITH AND WORKS, COMPARED WITH THE TEACHING
OF OUR LORD.

Translated from the "Scripta Varii Argumenti" of George Christian Knapp. By William Thompson, Abbot Resident in the Theol. Sem. Andover.

WITH AN APPENDIX FROM NEANDER.

Ir among philosophers of the same ancient school, as for example the disciples of Socrates, a diversity of sentiment be detected in treating upon some capital point in philosophy, it is sometimes difficult, from their own statements merely, to determine whether they differ in reality, or only in appearance. But if by any means we can become acquainted with the form of doctrine held by the founder of the sect, it is often easy to explore the causes and the origin of the discrepancy. So also, if we inquire respecting the disagreement which seems to exist among the apostles in the exhibition of certain doctrines,-as in the noted. case of Paul and James on faith and works, it is not enough, in order to explain and reconcile them, that we diligently study what they have themselves written on the subjects in question; but we should also refer to the discourses of Christ which treat upon those subjects, to whose sayings, as a common source, may be traced many principles and precepts found in each of the writers seemingly at variance. Whoever will accompany us in this mode of investigating the origin and causes of the appaVOL. III. No. 10.

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rent disagreement between Paul and James, may be easily convinced, that to neither of them can the alleged inconsistency be fairly ascribed. It will appear, indeed, that their Master himself, on account of the various dispositions and attainments of those whom he addressed, employed methods of instruction as diverse from each other, as the expressions of Paul from those of James. So that his disciples have but imitated him, in the skilful use of a wise mode of communicating truth.1

Indeed, nearly all the discourses of Christ on the subject before us, are such, that while to some you might prefix as a theme the declaration of Paul, "A man is justified by faith and not by works"; to others the words of James would be equally appropriate, "A man is justified by works and not by faith only."2 Of the first kind are those passages which teach, that the sum of true religion, and the spring of all human happiness, consist in faith exercised towards God and Christ the Saviour of men ; i. e. an affection of the mind according to which one not only holds as unquestionable truth whatever God and Christ have in any way revealed, but also, with firm reliance on this truth, confides heartily in God and Christ.3 As Christ often declared to those whom he cured of diseases, that faith alone procured them health of body; so he also affirms that faith is the surest means of spiritual health and everlasting life."

When, therefore, the Jews inquired respecting "the works of

1 Krug, in a book entitled 'Der Widerstreit der Vernunft mit sich selbst in der Versöhnungslehre, dargestellt und aufgelöst,' Zulich u. Freystadt 1802, has treated, with ingenuity, of the synthesis in which the Pauline thesis and the antithesis of James may be reconciled; pp. 38 sq. 62, 79 sq. His labours justify us in passing briefly over some points, which might otherwise have required a more expanded discussion. But while we must dissent from him on several other points, so also more particularly in the position, that in the attempt to harmonize these apostles, less can be effected by interpretation than by philosophy. Indeed his own philosophical speculations in the case, are sometimes confirmed by interpretation; while sometimes, without the aid of interpretation, they would be destitute of any basis whatever.

2 Rom. 3: 24. Gal. 2: 16.-James 2: 24.

3 John 3: 16-18, 36. 6: 40, 47. 11: 25-27. 14: 1. Mark 16: 16. al. 4 Matt. 9: 2, 22, 29. 15: 28. al.

Comp. Acts. 4: 9, 10, 12. 16: 30, 31.

1833.]

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God," as if there were many things which we must do to be approved of God; he answered, this one thing is especially pleasing to God, that men should believe in Christ whom he hath sent. He intentionally uses the singular number: This is the work of God, τοῦτό ἐστι τὸ ἔργον τοῦ θεοῦ, signifying that upon this one work depends, as the effect upon the cause, every thing acceptable to God. And when Paul goes so far as to say, that even the ungodly may be justified by faith, this is so far from being repugnant to the precepts of Christ, that it seems rather to be drawn from them. No one will doubt this, who remembers the answer of Christ to the thief on the cross, or the parable respecting the humble publican, both of whom obtained forgiveness without making amends for their crimes by any outward acts of obedience.9 Yet in other discourses of Christ, forgiveness and eternal life are attributed to works. In Matt. 7: 16-20, he declares, that every one is known and judged by his fruits, or

6 John 6: 28, 29. coll. Rev. 2: 26.

7 Thus Philo, in his book 'Quis rerum divinarum Haeres,' calls faith τὴν τελειωτάτην τῶν ἀρετῶν, and then subjoins: “Το believe in one God-this is the work, to gyov, of a great and celestial soul." -Indeed, nearly all that is said in the sacred writings concerning faith, harmonizes also with what Seneca teaches respecting virtue in "Animi virtus una est-ceterum multae ejus general; Ep. 66. 7. species sunt, quae pro vitae varietate et pro actionibus explicantur.In alias atque alias qualitates convertitur, ad rerum, quas actura est, habitum figurata. Quidquid attigit, in similitudinem sui adducit et tingit; actiones, amicitias, interdum domos totas, quas intravit disposuitque, condecorat; quidquid tractavit, id amabile, conspicuum, mirabile facit."-"Virtue is one, though it varies in its form. In its developement, it adapts itself to the several conditions and actions of life. Its qualities are marked with all the shades of difference found Whatever it touches it in the occasions which call it into exercise. conforms and assimilates to itself. It moulds and adorns external conduct and private friendship. Sometimes whole families which it enters, partake of its order and beauty. Whatever falls under its influence, becomes amiable, attractive, and ennobled."

8 In Rom. 4: 5.

9 Luke 23: 40-43. 18: 9 sq. Comp. Matt. 21: 31, 32. 18: 26, 27, 32. Luke 7: 37-50. 15: 11-32. (coll. vv. 2-7.) 19: 1 sq. Such passages. also as Matt. 19: 16–22, and Luke 10: 25 sq. 13: 23 sq. cast light on Paul's mode of expressing himself.

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xarà τýv noāživ avrov, his works.10 He then subjoins in verse 21,"Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father who is in heaven." With this agree the declarations of James. In that passage too which sets forth the principles according to which Christ will proceed in the general judgment, no express mention is made of faith; while eternal rewards and punishments are assigned to every man according to his works.12 Of the same import are the words of Christ, where he promises inexhaustible treasures in heaven to those who sell what they have and distribute to the poor.13 He had before said, "By thy words shalt thou be justified, and by thy words shalt thou be condemned." Why then should James, who, we know, studiously imitates the words of his Master, hesitate to say, "A man is justified by works?"

In attempting to reconcile James with Paul, some understand him, where he speaks of faith generally,15 to mean only knowledge, or speculative belief, and the profession of it; not cordial trust united with knowledge and conviction. Thus, with more subtilty than judgment, they separate, contrary to the intention of James, these two states of mind. Nor can it indeed be shewn, that faith has a more limited sense in James, than in those sayings of Christ which connect it with the highest rewards, or than where it occurs in the writings of Paul. According to both Christ and Paul, faith in God or Christ, consists in knowledge and conviction joined with a cordial trust springing from these sources. 16 James in c. 2: 19, "Thou believest there is one God, etc." describes this first part of faith, i. e. knowledge and conviction; while in v. 23, "Abrabam believed God," he obviously has regard to the other part of faith as described above. Here the phrase itself" believed God,” Eniorevoɛ Tự DE, TE JEN, implies that the speculative belief of

10 Matt. 16: 27. coll. 12: 33, and Prov. 24: 12.

11 James 1: 25. 2: 14, 17, 24, 26. Compare also Matt. 7: 24—27, and Luke 6: 43-49, with James 1: 22, and c. 2; also John 14: 15. 15: 10, 14.

12 Matt. 25: 31-46. Comp. John 5: 28, 29.

13 Luke 12: 33. Matt. 19: 21. 6: 20.

14 Matt. 12: 37. coll. Ecc. 12: 14.

15 James 2: 14, 17, 18, 20, 24, 26.

16 Heb. c. 11.

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