Works (theological treatises)

Gal. ii. 16. The epistle of the same apostle unto the Galatians is wholly designed unto the vindication of the doctrine of justification by Christ, without the works of the law, with the use and means of its improvement. The sum of his whole design is laid down in the repetition of his words unto the apostle Peter, on the occasion of his failure, there related, chap. ii. 16, "Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law; for by the works of the law shall no flesh be justified."

That which he does here assert, was such a known, such a fundamental principle of truth among all believers, that their conviction and knowledge of it was the ground and occasion of their transition and passing over from Judaism unto the gospel, and faith in Jesus Christ thereby.

And in the words, the apostle determines that great inquiry, how or by what means a man is or may be justified before God? The subject spoken of is expressed indefinitely: "A man," — that is, any man, a Jew, or a Gentile; a believer, or an unbeliever; the apostle that spoke, and they to whom he spoke, — the Galatians to whom he wrote, who also for some time had believed and made profession of the gospel.

The answer given unto the question is both negative and positive, both asserted with the highest assurance, and as the common faith of all Christians, but only those who had been carried aside from it by seducers. He asserts that this is not, this cannot be, "by the works of the law." What is intended by "the law," in these disputations of the apostle, has been before declared and evinced. The law of Moses is sometimes signally intended, — not absolutely, but as it was the present instance of men's cleaving unto the law of righteousness, and not submitting themselves thereon unto the righteousness of God. But that the consideration of the moral law, and the duties of it, is in this argument anywhere excepted by him, is a weak imagination, — yea, it would except the ceremonial law itself; for the observation of it, whilst it was in force, was a duty of the moral law.

And the works of the law are the works and duties of obedience which this law of God requires, performed in the manner that it prescribes, — namely, in faith, and out of love unto God above all; as has been proved. To say that the apostle excludes only works absolutely perfect, which none ever did or could perform since the entrance of sin, is to suppose him to dispute, with great earnestness and many arguments, against that which no man asserted, and which he does not once mention in all his discourse. Nor can he be said to exclude only works that are looked on as meritorious, seeing he excludes all works, that there may be no place for merit in our justification; as has also been proved. Nor did these Galatians, whom he writes unto, and convinces them of their error, look for justification from any works but such as they performed then, when they were believers. So that all sorts of works are excluded from any interest in our justification. And so much weight does the apostle lay on this exclusion of works from our justification, as that he affirms that the admittance of it overthrows the whole gospel, verse 21. "For," says he, "if righteousness be by the law, then Christ is dead in vain;" and it is dangerous venturing on so sharp a fence.

Not this or that sort of works; not this or that manner of the performance of them; not this or that kind of interest in our justification; but all works, of what sort soever, and however performed, are excluded from any kind of consideration in our justification, as our works or duties of obedience. For these Galatians, whom the apostle reproves, desired no more but that, in the justification of a believer, works of the law, or duties of obedience, might be admitted into a conjunction or copartnership with faith in Christ Jesus; for that they would exclude faith in him, and assign justification unto works without it, nothing is intimated, and it is a foolish imagination. In opposition hereunto he positively ascribes our justification unto faith in Christ alone. "Not by works, but by faith," is by faith alone. That the particles ean me are not exceptive but adversative, has not only been undeniably proved by Protestant divines, but is acknowledged by those of the Roman church who pretend unto any modesty in this controversy. The words of Estius on this place deserve to be transcribed: "Nisi per fidem Jesu Christi; sententiam reddit obscuram particula nisi" (so the Vulgar Latin renders ean me, instead of "sed" or "sed tantum") "quæ si proprie ut Latinis auribus sonat accipiatur, exceptionem facit ab eo quod præcedit, ut sensus sit hominem non justificari ex operibus Legis nisi fidees in Christum ad ea opera accedat, quæ si accesserit justificari eum per legis opera. Sed cum hic sensus justificationem dividat, partim eam tribuens operibus legis, partim fidei Christi, quod est contra definitam et absolutam apostoli sententiam, manifestum est, interpretationem illam tanquam apostolico sensui et scopo contrariam omnino repudiandam esse. Verum constat voculam nisi' frequenter in Scripturis adversative sumi, ut idem valeat quod sed tantum'." So he according to his usual candour and ingenuity.

It is not probable that we shall have an end of contending in this world, when men will not acquiesce in such plain determinations of controversies given by the Holy Ghost himself.

The interpretation of this place, given as the meaning of the apostle, — that men cannot be justified by those works which they cannot perform, that is, works absolutely perfect; but may be so, and are so, by those which they can and do perform, if not in their own strength, yet by the aid of grace; and that faith in Christ Jesus, which the apostle opposes absolutely unto all works whatever, does include in it all those works which he excludes, and that with respect unto that end or effect with respect whereunto they are excluded; cannot well be supposed to be suitable unto the mind of the Holy Ghost.

Eph. ii. 8-10. Evidence of this testimony — Design of the apostle from the beginning of the chapter — Method of the apostle in the declaration of the grace of God — Grace alone the cause of deliverance from a state of sin — Things to be observed in the assignation of the causes of spiritual deliverances — Grace, how magnified by him — Force of the argument and evidence from thence — State of the case here proposed by the apostle — General determination of it, "By grace are ye saved" — What is it to be saved, inquired into — The same as to be justified, but not exclusively — The causes of our justification declared positively and negatively — The whole secured unto the grace of God by Christ, and our interest therein through faith alone — Works excluded — What works? — Not works of the law of Moses — Not works antecedent unto believing — Works of true believers — Not only in opposition to the grace of God, but to faith in us — Argument from those words — Reason whereon this exclusion of works is founded — To exclude boasting on our part — Boasting, wherein it consists — Inseparable from the interest of works in justification — Danger of it — Confirmation of this reason, obviating an objection — The objection stated — If we be not justified by works, of what use are they? answered

Eph. ii. 8-10. "For by grace are ye saved through faith; and that not of yourselves; it is the gift of God: not of works, lest any man should boast. For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them."

Unless it had seemed good unto the Holy Ghost to have expressed beforehand all the evasions and subterfuges which the wit of man in after ages could invent, to pervert the doctrine of our justification before God, and to have rejected them, it is impossible they could have been more plainly prevented than they are in this context. If we may take a little unprejudiced consideration of it, I suppose what is affirmed will be evident.

It cannot be denied but that the design of the apostle, from the beginning of this chapter unto the end of verse 11, is to declare the way whereby lost and condemned sinners come to be delivered, and translated out of that condition into an estate of acceptance with God, and eternal salvation thereon. And therefore, in the first place, he fully describes their natural state, with their being obnoxious unto the wrath of God thereby; for such was the method of this apostle, — unto the declaration of the grace of God in any kind, he did usually, yea, constantly, premise the consideration of our sin, misery, and ruin. Others, now, like not this method so well. Howbeit this hinders not but that it was his. Unto this purpose he declares unto the Ephesians that they "were dead in trespasses and sins," — expressing the power that sin had on their souls as unto spiritual life, and all the actions of it; but withal, that they lived and walked in sin, and on all accounts were the "children of wrath," or subject and liable unto eternal condemnation, verses 1-3. What such persons can do towards their own deliverance, there are many terms found out to express, all passing my understanding, seeing the entire design of the apostle is to prove that they can do nothing at all. But another cause, or other causes of it, he finds out, and that in direct, express opposition unto any thing that may be done by ourselves unto that end: Ho de Theos plousios on en eleei, verse 4. It is not a work for us to undertake; it is not what we can contribute any thing unto: "But God, who is rich in mercy." The adversative includes an opposition unto every thing on our part, and encloses the whole work to God. Would men have rested on this divine revelation, the church of God had been free from many of those perverse opinions and wrangling disputes which it has been pestered withal. But they will not so easily part with thoughts of some kind of interest in being the authors of their own happiness. Wherefore, two things we may observe in the apostle's assignation of the causes of our deliverance from a state of sin, and [of our] acceptance with God:—

1. That he assigns the whole of this work absolutely unto grace, love, and mercy, and that with an exclusion of the consideration of any thing on our part; as we shall see immediately, verses 5, 8.

2. He magnifies this grace in a marvellous manner. For, — First, He expresses it by all names and titles whereby it is signified; as elos, agape, charis, chrestotes, — "mercy," "love," "grace," and "kindness:" for he would have us to look only unto grace herein. Secondly, He ascribes such adjuncts, and gives such epithets, unto that divine mercy and grace, which is the sole cause of our deliverance, in and by Jesus Christ, as rendered it singular, and herein solely to be adored: plousios en eleei, dia ten pollen agapen; huperballon ploutos tes charitos; — "rich in mercy;" "great love wherewith he loved us;" "the exceeding riches of his grace in his kindness," verses 4-7. It cannot reasonably be denied but that the apostle does design deeply to affect the mind and heart of believers with a sense of the grace and love of God in Christ, as the only cause of their justification before God. I think no words can express those conceptions of the mind which this representation of grace does suggest. Whether they think it any part of their duty to be like-minded, and comply with the apostle in this design, who scarce ever mention the grace of God, unless it be in a way of diminution from its efficacy, and unto whom such ascriptions unto it as are here made by him are a matter of contempt, is not hard to judge.

But it will be said, "These are good words, indeed, but they are only general; there is nothing of argument in all this adoring of the grace of God in the work of our salvation." It may be so, it seems, to many; but yet, to speak plainly, there is to me more argument in this one consideration, — namely, of the ascription made in this cause unto the grace of God in this place, — than in a hundred sophisms, suited neither unto the expressions of the Scripture nor the experience of them that do believe. He that is possessed with a due apprehension of the grace of God, as here represented, and under a sense that it was therein the design of the Holy Ghost to render it glorious and alone to be trusted unto, will not easily be induced to concern himself in those additional supplies unto it from our own works and obedience which some would suggest unto him. But we may yet look farther into the words.

The case which the apostle states, the inquiry which he has in hand, whereon he determines as to the truth wherein he instructs the Ephesians, and in them the whole church of God, is, how a lost, condemned sinner may come to be accepted with God, and thereon saved? And this is the sole inquiry wherein we are, or intend in this controversy to be, concerned. Farther we will not proceed, either upon the invitation or provocation of any. Concerning this, his position and determination is, "That we are saved by grace."

This first he occasionally interposes in his enumeration of the benefits we receive by Christ, verse 5. But not content therewith, he again directly asserts it, verse 8, in the same words; for he seems to have considered how slow men would be in the admittance of this truth, which at once deprives them of all boastings in themselves.

What it is that he intends by our being saved must be inquired into. It would not be prejudicial unto, but rather advance the truth we plead for, if, by our being saved, eternal salvation were intended. But that cannot be the sense of it in this place, otherwise than as that salvation is included in the causes of it, which are effectual in this life. Nor do I think that in that expression, "By grace are ye saved," our justification only is intended, although it be so principally. Conversion unto God and sanctification are also included therein, as is evident from verses 5, 6; and they are no less of sovereign grace than is our justification itself. But the apostle speaks of what the Ephesians, being now believers, and by virtue of their being so, were made partakers of in this life. This is manifest in the whole context; for having, in the beginning of the chapter, described their condition, what it was, in common with all the posterity of Adam, by nature, verses 1-3, he moreover declares their condition in particular, in opposition to that of the Jews, as they were Gentiles, idolaters, atheists, verses 11, 12. Their present delivery by Jesus Christ from this whole miserable state and condition, — that which they were under in common with all mankind, and that which was a peculiar aggravation of its misery in themselves, — is that which he intends by their being "saved." That which was principally designed in the description of this state is, that therein and thereby they were liable unto the wrath of God, guilty before him, and obnoxious unto his judgment. This he expresses in the declaration of it, verse 3, — answerable unto that method and those grounds he everywhere proceeds on, in declaring the doctrine of justification. Rom. iii. 19-24; Tit. iii. 3-5. From this state they had deliverance by faith in Christ Jesus; for unto as many as receive him, power is given to be the sons of God, John i. 12. "He that believeth on him is not condemned;" that is, he is saved, in the sense of the apostle in this place, John iii. 18. "He that believeth on the Son hath everlasting life" (is saved); "and he that believeth not the Son, the wrath of God abideth on him," verse 36. And in this sense, "saved," and "salvation," are frequently used in the Scripture. Besides, he gives us so full a description of the salvation which he intends, from Eph. ii. 13 unto the end of the chapter, that there can be no doubt of it. It is our being "made nigh by the blood of Christ," verse 13; our "peace" with God by his death, verses 14, 15; our "reconciliation" by the blood of the "cross," verse 16; our "access unto God;" and all spiritual privileges thereon depending, verses 18-20, etc.

Wherefore, the inquiry of the apostle, and his determination thereon, is concerning the causes of our justification before God. This he declares, and fixes both positively and negatively. Positively, — 1. In the supreme moving cause on the part of God; this is that free, sovereign grace and love of his, which he illustrates by its adjuncts and properties before mentioned. 2. In the meritorious procuring cause of it; which is Jesus Christ in the work of his mediation, as the ordinance of God for the rendering this grace effectual unto his glory, verses 7, 13, 16. 3. In the only means or instrumental cause on our part; which is faith: "By grace are ye saved through faith," verse 8. And lest he should seem to derogate any thing from the grace of God, in asserting the necessity and use of faith, he adds that epanorthosis, "And that not of yourselves; it is the gift of God." The communication of this faith unto us is no less of grace than is the justification which we obtain thereby. So has he secured the whole work unto the grace of God through Christ; wherein we are interested by faith alone.

But not content herewith, he describes this work negatively, or adds an exclusion of what might be pretended to have a concernment therein. And therein three things are stated distinctly:— 1. What it is he so excludes. 2. The reason whereon he does so. 3. The confirmation of that reason, wherein he obviates an objection that might arise thereon:—

1. That which he excludes is works: "Not of works," verse 9. And what works he intends, at least principally, himself declares. "Works," say some, "of the law, the law of Moses." But what concernment had these Ephesians therein, that the apostle should inform them that they were not justified by those works? They were never under that law, never sought for righteousness by it, nor had any respect unto it, but only that they were delivered from it. But it may be he intends only works wrought in the strength of our own natural abilities, without the aids of grace, and before believing. But what were the works of these Ephesians antecedent unto believing, he before and afterwards declares. For, "being dead in trespasses and sins," they "walked according to the course of this world in the lusts of the flesh, fulfilling the desires of the flesh and of the mind," verses 1-3. It is certain enough that these works have no influence into our justification; and no less certain that the apostle had no reason to exclude them from it, as though any could pretend to be advantaged by them, in that which consists in a deliverance from them. Wherefore, the works here excluded by the apostle are those works which the Ephesians now performed, when they were believers, quickened with Christ; even the "works which God has before ordained that we should walk in them," as he expressly declared, verse 10. And these works he excludes, not only in opposition unto grace, but in opposition unto faith also: "Through faith; not of works." Wherefore he does not only reject their merit, as inconsistent with grace, but their co-interest on our part with, or subsequent interest unto faith, in the work of justification before God.

If we are saved by grace, through faith in Christ, exclusively unto all works of obedience whatever, then cannot such works be the whole or any part of our righteousness unto the justification of life: wherefore, another righteousness we must have, or perish for ever. Many things I know are here offered, and many distinctions coined, to retain some interest of works in our justification before God; but whether it be the safest way to trust unto them, or unto this plain, express, divine testimony, will not be hard for any to determine, when they make the case their own.

2. The apostle adds a reason of this exclusion of works: "Not of works, lest any man should boast." God has ordained the order and method of our justification by Christ in the way expressed, that no man might have ground, reason, or occasion to glory or boast in or of himself. So it is expressed, 1 Cor. i. 21, 30, 31; Rom. iii. 27. To exclude all glorying or boasting on our part is the design of God. And this consists in an ascription of something unto ourselves that is not in others, in order unto justification. And it is works alone that can administer any occasion of this boasting: "For if Abraham were justified by works, he has whereof to glory," chap. iv. 2. And it is excluded alone by the "law of faith," chap. iii. 27; for the nature and use of faith is to find righteousness in another. And this boasting all works are apt to beget in the minds of men, if applied unto justification; and where there is any boasting of this nature, the design of God towards us in this work of his grace is frustrated what lies in us.

That which I principally insist on from hence is, that there are no boundaries fixed in Scripture unto the interest of works in justification, so as no boasting should be included in them. The Papists make them meritorious of it, — at least of our second justification, as they call it. "This," say some, "ought not to be admitted, for it includes boasting. Merit and boasting are inseparable." Wherefore, say others, they are only "causa sine qua non," they are the condition of it; or they are our evangelical righteousness before God, whereon we are evangelically justified; or they are a subordinate righteousness whereon we obtain an interest in the righteousness of Christ; or are comprised in the condition of the new covenant whereby we are justified; or are included in faith, being the form of it, or of the essence of it, one way or other: for herein men express themselves in great variety. But so long as our works are hereby asserted in order unto our justification, how shall a man be certain that they do not include boasting, or that they do express the true sense of these words, "Not of works, lest any man should boast?" There is some kind of ascription unto ourselves in this matter; which is boasting. If any shall say that they know well enough what they do, and know that they do not boast in what they ascribe unto works, I must say that in general I cannot admit it; for the Papists affirm of themselves that they are most remote from boasting, yet I am very well satisfied that boasting and merit are inseparable. The question is, not what men think they do? but, what judgment the Scripture passes on what they do? And if it be said, that what is in us is also of the grace and gift of God, and is so acknowledged, which excludes all boasting in ourselves; I say it was so by the Pharisee, and yet was he a horrible boaster. Let them, therefore, be supposed to be wrought in us in what way men please, if they be also wrought by us, and so be the "works of righteousness which we have done," I fear their introduction into our justification does include boasting in it, because of this assertion of the apostle, "Not of works, lest any man should boast." Wherefore, because this is a dangerous point, unless men can give us the direct, plain, indisputable bounds of the introduction of our works into our justification, which cannot include boasting in it, it is the safest course utterly to exclude them, wherein I see no danger of any mistake in these words of the Holy Ghost, "Not of works, lest any man should boast;" for if we should be unadvisedly seduced into this boasting, we should lose all the benefits which we might otherwise expect by the grace of God.

3. The apostle gives another reason why it cannot be of works, and withal obviates an objection which might arise from what he had declared, Eph. ii. 10, "For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them." And the force of his reason, which the causal conjunction intimates the introduction of, consists in this:— that all good works, — those concerning which he treats, evangelical works, — are the effects of the grace of God in them that are in Christ Jesus, and so are truly justified antecedently in order of nature unto them. But that which he principally designed in these words was that which he is still mindful of, wherever he treats of this doctrine, — namely, to obviate an objection that he foresaw some would make against it; and that is this, "If good works be thus excluded from our justification before God, then of what use are they? we may live as we list, utterly neglect them, and yet be justified." And this very objection do some men continue to manage with great vehemency against the same doctrine. We meet with nothing in this cause more frequently, than that "if our justification before God be not of works, some way or other, if they be not antecedaneously required whereunto, if they are not a previous condition of it, then there is no need of them, — men may safely live in an utter neglect of all obedience unto God." And on this theme men are very apt to enlarge themselves, who otherwise give no great evidences of their own evangelical obedience. To me it is marvellous that they heed not unto what party they make an accession in the management of this objection, — namely, unto that of them who were the adversaries of the doctrine of grace taught by the apostle. It must be elsewhere considered. For the present, I shall say no more but that, if the answer here given by the apostle be not satisfactory unto them, — if the grounds and reasons of the necessity and use of good works here declared be not judged by them sufficient to establish them in their proper place and order, — I shall not esteem myself obliged to attempt their farther satisfaction.

Phil. iii. 8, 9. Heads of argument from this testimony — Design of the context — Righteousness the foundation of acceptance with God — A twofold righteousness considered by the apostle — Opposite unto one another, as unto the especial end inquired after — Which of these he adhered unto, his own righteousness, or the righteousness of God; declared by the apostle with vehemency of speech — Reasons of his earnestness herein — The turning point whereon he left Judaism — The opposition made unto this doctrine by the Jews — The weight of the doctrine, and unwillingness of men to receive it — His own sense of sin and grace — Peculiar expressions used in this place, for the reasons mentioned, concerning Christ; concerning all things that are our own — The choice to be made on the case stated, whether we will adhere unto our own righteousness, or that of Christ's, which are inconsistent as to the end of justification — Argument from this place — Exceptions unto this testimony, and argument from thence, removed — Our personal righteousness inherent, the same with respect unto the law and gospel — External righteousness only required by the law, an impious imagination — Works wrought before faith only rejected — The exception removed — Righteousness before conversion, not intended by the apostle

Phil. iii. 8, 9. "Yea, doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ, and be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith."

This is the last testimony which I shall insist upon, and although it be of great importance, I shall be the more brief in the consideration of it, because it has been lately pleaded and vindicated by another, whereunto I do not expect any tolerable reply. For what has since been attempted by one, it is of no weight; he is in this matter oute tritos oute tetatros. And the things that I would observe from and concerning this testimony may be reduced into the ensuing heads:—

1. That which the apostle designs, from the beginning of this chapter, and in these verses, is, in an especial manner, to declare what it is on the account whereof we are accepted with God, and have thereon cause to rejoice. This he fixes in general in an interest in, and participation of, Christ by faith, in opposition unto all legal privileges and advantages, wherein the Jews, whom he reflected upon, did boast and rejoice: "Rejoice in Christ Jesus, and have no confidence in the flesh," verse 3.

2. He supposes that unto that acceptance before God wherein we are to rejoice, there is a righteousness necessary; and, whatever it be, [it] is the sole ground of that acceptance. And to give evidence hereunto, —

3. He declares that there is a twofold righteousness that may be pleaded and trusted unto to this purpose:— (1.) "Our own righteousness, which is of the law." (2.) "That which is through the faith of Christ, the righteousness which is of God by faith." These he asserts to be opposite and inconsistent, as unto the end of our justification and acceptance with God: "Not having mine own righteousness, but that which is," etc. And an intermediate righteousness between these he acknowledges not.

4. Placing the instance in himself, he declares emphatically (so as there is scarce a greater pathos, or vehemency of speech, in all his writings) which of these it was that he adhered unto, and placed his confidence in. And in the handling of this subject, there were some things which engaged his holy mind into an earnestness of expression in the exaltation of one of these, — namely, of the righteousness which is of God by faith; and the depression of the other, or his own righteousness. As, —

(1.) This was the turning point whereon he and others had forsaken their Judaism, and betaken themselves unto the gospel. This, therefore, was to be secured as the main instance, wherein the greatest controversy that ever was in the world was debated. So he expresses it, Gal. ii. 15, 16, "We who are Jews by nature, and not sinners of the Gentiles, knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law." (2.) Hereon there was great opposition made unto this doctrine by the Jews in all places, and in many of them the minds of multitudes were turned off from the truth (which the most are generally prone unto in this case), and perverted from the simplicity of the gospel. This greatly affected his holy soul, and he takes notice of it in most of his epistles. (3.) The weight of the doctrine itself, with that unwillingness which is in the minds of men by nature to embrace it, as that which lays the axe to the root of all spiritual pride, elation of mind, and self-pleasing whatever, — whence innumerable subterfuges have been, and are, sought out to avoid the efficacy of it, and to keep the souls of men from that universal resignation of themselves unto sovereign grace in Christ, which they have naturally such an aversation unto, — did also affect him. (4.) He had himself been a great sinner in the days of his ignorance, by a peculiar opposition unto Christ and the gospel. This he was deeply sensible of, and wherewithal of the excellency of the grace of God and the righteousness of Christ, whereby he was delivered. And men must have some experience of what he felt in himself as unto sin and grace, before they can well understand his expressions about them.

5. Hence it was that, in many other places of his writings, but in this especially, he treats of these things with a greater earnestness and vehemency of spirit than ordinary. Thus, — (1.) On the part of Christ, whom he would exalt, he mentions not only the knowledge of him, but to huperechon tes gnoseos, — "the excellency of the knowledge of Christ Jesus my Lord," — with an emphasis in every word. And those other redoubled expressions, "all loss for him;" "that I may win him;" "that I may be found in him;" "that I may know him," — all argue the working of his affections, under the conduct of faith and truth, unto an acquiescence in Christ alone, as all, and in all. Somewhat of this frame of mind is necessary unto them that would believe his doctrine. Those who are utter strangers unto the one will never receive the other. (2.) In his expression of all other things that are our own, that are not Christ, whether privileges or duties, however good, useful, excellent they may be in themselves, yet, in comparison of Christ and his righteousness, and with respect unto the end of our standing before God, and acceptance with him, with the same vehemency of spirit he casts contempt upon [them], calling them skubala, — "dog's meat," — to be left for them whom he calls "dogs;" that is, evil workers of the concision, or the wicked Jews who adhered pertinaciously unto the righteousness of the law, Phil. iii. 2. This account of the earnestness of the apostle in this argument, and the warmth of his expressions, I thought meet to give, as that which gives light into the whole of his design.

6. The question being thus stated, the inquiry is, what any person, who desires acceptance with God, or a righteousness whereon he may be justified before him, ought to betake himself unto. One of the ways proposed he must close withal. Either he must comply with the apostle in his resolution to reject all his own righteousness, and to betake himself unto the righteousness of God, which is by faith in Christ Jesus alone, or find out for himself, or get some to find out for him, some exceptions unto the apostle's conclusion, or some distinctions that may prepare a reserve for his own works, one way or other, in his justification before God. Here every one must choose for himself. In the meantime, we thus argue:— If our own righteousness, and the righteousness which is of God by faith, or that which is through the faith of Christ Jesus (namely, the righteousness which God imputes unto us, Rom. iv. 6, or the abundance of grace and the gift of righteousness thereby which we receive, chap. v. 17), are opposite and inconsistent in the work of justification before God, then are we justified by faith alone, through the imputation of the righteousness of Christ unto us. The consequent is plain, from the removal of all other ways, causes, means, and conditions of it, as inconsistent with it. But the antecedent is expressly the apostle's: "Not my own, but that of God." Again, —

That whereby and wherewith we are "found in Christ" is that whereby alone we are justified before God; for to be found in Christ expresses the state of the person that is to be justified before God; whereunto is opposed to be found in ourselves. And according unto these different states does the judgment of God pass concerning us. And as for those who are found in themselves, we know what will be their portion. But in Christ we are found by faith alone.

All manner of evasions are made use of by some to escape the force of this testimony. It is said, in general, that no sober-minded man can imagine the apostle did not desire to be found in gospel righteousness, or that by his own righteousness he meant that; for it is that alone can entitle us unto the benefits of Christ's righteousness. "Nollem dictum." (1.) The censure is too severe to be cast on all Protestant writers, without exception, who have expounded this place of the apostle; and all others, except some few of late, influenced by the heat of the controversy wherein they are engaged. (2.) If the gospel righteousness intended be his own personal righteousness and obedience, there is some want of consideration in affirming that he did desire to be found in it. That wherein we are found, thereon are we to be judged. To be found in our own evangelical righteousness before God, is to enter into judgment with God thereon; which those who understand any thing aright of God and themselves will not be free unto. And to make this to be the meaning of his words: "I desire not to be found in my own righteousness which is after the law, but I desire to be found in mine own righteousness which is according to the gospel," — whereas, as they are his own inherent righteousness, they are both the same, — does not seem a proper interpretation of his words; and it shall be immediately disproved. (3.) That our personal gospel righteousness does entitle us unto the benefits of Christ's righteousness, — that is, as unto our justification before God, — is "gratis dictum;" not one testimony of Scripture can be produced that gives the least countenance unto such an assertion. That it is contrary unto many express testimonies, and inconsistent with the freedom of the grace of God in our justification, as proposed in the Scripture, has been proved before. Nor do any of the places which assert the necessity of obedience and good works in believers, — that is, justified persons, — unto salvation, any way belong unto the proof of this assertion, or in the least express or intimate any such thing; and, in particular, the assertion of it is expressly contradictory unto that of the apostle, Tit. iii. 4, 5. But I forbear, and proceed to the consideration of the special answers that are given unto this testimony, especially those of Bellarmine, whereunto I have as yet seen nothing added with any pretence of reason in it:—

1. Some say that by his own righteousness, which the apostle rejects, he intends only his righteousness ek nomou, or "by the works of the law." But this was only an outward, external righteousness, consisting in the observation of rites and ceremonies, without respect unto the inward frame or obedience of the heart. But this is an impious imagination. The righteousness which is by the law is the righteousness which the law requires, and those works of it which if a man do he shall live in them; for "the doers of the law shall be justified," Rom. ii. 13. Neither did God ever give any law of obedience unto man, but what obliged him to "love the Lord his God with all his heart, and all his soul." And it is so far from being true, that God by the law required an external righteousness only, that he frequently condemns it as an abomination to him, where it is alone.

2. Others say that it is the righteousness, whatever it be, which he had during his Pharisaism. And although he should be allowed, in that state, to have "lived in all good conscience, instantly to have served God day and night," and to have had respect as well unto the internal as the external works of the law; yet all these works, being before faith, before conversion to God, may be, and are to be, rejected as unto any concurrence unto our justification. But works wrought in faith, by the aid of grace, — evangelical works, — are of another consideration, and, together with faith, are the condition of justification.

Ans. 1. That, in the matter of our justification, the apostle opposes evangelical works, not only unto the grace of God, but also unto the faith of believers, was proved in the consideration of the foregoing testimony.

2. He makes no such distinction as that pretended, — namely, that works are of two sorts, whereof one is to be excluded from any interest in our justification, but not the other; neither does he anywhere else, treating of the same subject, intimate any such distinction, but, on the contrary, declares that use of all works of obedience in them that believe which is exclusive of the supposition of any such distinction: but he directly expresses, in this rejection, his own righteousness, — that is, his personal, inherent righteousness, — whatever it be, and however it be wrought.

3. He makes a plain distinction of his own twofold estate, — namely, that of his Judaism which he was in before his conversion, and that which he had by faith in Christ Jesus. In the first state, he considers the privileges of it, and declares what judgment he made concerning them upon the revelation of Jesus Christ unto him: hegemai, says he, referring unto the time past, — namely, at his first conversion. "I considered them, with all the advantages, gain, and reputation which I had by them; but rejected them all for Christ: because the esteem of them and continuance in them as privileges, was inconsistent with faith in Christ Jesus." Secondly, he proceeds to give an account of himself and his thoughts, as unto his present condition. For it might be supposed that although he had parted with all his legal privileges for Christ, yet now, being united unto him by faith, he had something of his own wherein he might rejoice, and on the account whereof he might be accepted with God (the thing inquired after), or else he had parted with all for nothing. Wherefore, he, who had no design to make any reserves of what he might glory in, plainly declares what his judgment is concerning all his present righteousness, and the ways of obedience which he was now engaged in, with respect unto the ends inquired after, Phil. iii. 8: Alla menounge kai hegoumai. The bringing over of what was affirmed before concerning his Judaical privileges into this verse, is an effect of a very superficiary consideration of the context. For, — (1.) There is a plain hauxesis in these words, Alla menounge kai. He could not more plainly express the heightening of what he had affirmed by a proceed unto other things, or the consideration of himself in another state: "But, moreover, beyond what I have already asserted." (2.) The change of the time expressed by hegemai, [which] respects what was past, into hegoumai, wherein he has respect only unto what was present, not what he had before rejected and forsaken, makes evident his progress unto the consideration of things of another nature. Wherefore, unto the rejection of all his former Judaical privileges, he adds his judgment concerning his own present personal righteousness. But whereas it might be objected, that, rejecting all both before and after conversion, he had nothing left to rejoice in, to glory in, to give him acceptance with God; he assures us of the contrary, — namely, that he found all these things in Christ, and the righteousness of God which is by faith. He is therefore in these words, "Not having mine own righteousness, which is of the law," so far from intending only the righteousness which he had before his conversion, as that he intends it not at all.

The words of Davenant on this passage of the apostle, being in my judgment not only sober, but weighty also, I shall transcribe them: "Hic docet apostolus quænam illa justitia sit qua nitendum coram Deo, nimirum quæ per fidem apprehenditur, at hæc imputata est: Causam etiam ostendit cur jure nostra fiat, nimirum quia nos Christi sumus et in Christo comperimur; quia igitur insiti sumus in corpus ejus et coalescimus cum illo in unam personam, ideo ejus justitia nostra reputatur," De Justif. Habit. cap. xxxviii. For whereas some begin to interpret our being "in Christ," and being "found in him," so as to intend no more but our profession of the faith of the gospel, the faith of the catholic church in all ages concerning the mystical union of Christ and believers, is not to be blown away with a few empty words and unproved assertions.

The answer, therefore, is full and clear unto the general exception, — namely, that the apostle rejects our legal, but not our evangelical righteousness; for, — (1.) The apostle rejects, disclaims, disowns, nothing at all, not the one nor the other absolutely, but in comparison of Christ, and with respect unto the especial end of justification before God, or a righteousness in his sight. (2.) In that sense he rejects all our own righteousness; but our evangelical righteousness, in the sense pleaded for, is our own, inherent in us, performed by us. (3.) Our legal righteousness, and our evangelical, so far as an inherent righteousness is intended, are the same; and the different ends and use of the same righteousness are alone intended in that distinction, so far as it has sense in it. That which in respect of motives unto it, the ends of it, with the especial causes of its acceptance with God, is evangelical; in respect of its original prescription, rule, and measure, is legal. When any can instance in any act or duty, in any habit or effect of it, which is not required by that law which enjoins us to love the Lord our God with all our heart, soul, and mind, and our neighbour as ourselves, they shall be attended unto. (4.) The apostle in this case rejects all the "works of righteousness which we have done," Tit. iii. 5; but our evangelical righteousness consists in the works of righteousness which we do. (5.) He disclaims all that is our own. And if the evangelical righteousness intended be our own, he sets up another in opposition unto it; and which, therefore, is not our own, but as it is imputed unto us. And I shall yet add some other reasons which render this pretence useless, or show the falseness of it:—

(1.) Where the apostle does not distinguish or limit what he speaks of, what ground have we to distinguish or limit his assertions? "Not by works," says he sometimes, absolutely; sometimes "the works of righteousness which we have done." "That is, not by some sort of works," say those who plead the contrary. But by what warrant? (2.) The works which they pretend to be excluded, as wherein our own righteousness that is rejected does consist, are works wrought without faith, without the aid of grace: but these are not good works, nor can any be denominated righteous from them, nor is it any righteousness that consists in them alone; for "without faith it is impossible to please God." And to what purpose should the apostle exclude evil works and hypocritical from our justification? Whoever imagined that any could be justified with respect unto them? There might have been some pretence for this gloss, had the apostle said his own works; but whereas he rejects his own righteousness, to restrain it unto such works as are not righteous, as will denominate none righteous, as are no righteousness at all, is most absurd. (3.) Works wrought in faith, if applied unto our justification, do give occasion unto, or include boasting, more than any others, as being better and more praiseworthy than they. (4.) The apostle elsewhere excludes from justification the works that Abraham had done, when he had been a believer many years; and the works of David, when he described the blessedness of a man by the forgiveness of sins. (5.) The state of the question which he handles in his Epistle unto the Galatians, was expressly about the works of them that did believe; for he does not dispute against the Jews, who would not be pressed in the least with his arguments, — namely, that if the inheritance were by the law, then the promise was of none effect; and if righteousness were by the law, then did Christ die in vain; for these things they would readily grant. But he speaks unto them that were believers, with respect unto those works which they would have joined with Christ and the gospel, in order unto justification. (6.) If this were the mind of the apostle, that he would exclude one sort of works, and assert the necessity of another unto the same end, why did he not once say so — especially considering how necessary it was that so he should do, to answer those objections against his doctrine which he himself takes notice of and returns answer unto on other grounds, without the least intimation of any such distinction?

Bellarmine considers this testimony in three places, lib. i. cap. 18, lib. i. cap. 19, lib. v. cap. 5, De Justificat. And he returns three answers unto it; which contain the substance of all that is pleaded by others unto the same purpose: He says, — (1.) "That the righteousness which is by the law, and which is opposed unto the righteousness which is by faith, is not the righteousness written in the law, or which the law requires, but a righteousness wrought without the aid of grace, by the knowledge of the law alone." (2.) "That the righteousness which is by the faith of Christ is opera nostra justa facta ex fide', — our own righteous works wrought in faith; which others call our evangelical works." (3.) "That it is blasphemous to call the duties of inherent righteousness zemian kai skubala, — loss and dung.'?" But he labours in the fire with all his sophistry. For as to the first, — (1.) That by the righteousness which is by the law, the righteousness which the law requires is not intended, is a bold assertion, and expressly contradictory unto the apostle, Rom. ix. 31; x. 5. In both places he declares the righteousness of the law to be the righteousness that the law requires. (2.) The works which he excludes, he calls "the works of righteousness that we have done," Tit. iii. 5, which are the works that the law requires. Unto the second, I say, — (1.) That the substance of it is, that the apostle should profess, "I desire to be found in Christ, not having my own righteousness, but having my own righteousness;" for evangelical inherent righteousness was properly his own. And I am sorry that some should apprehend that the apostle, in these words, did desire to be found in his own righteousness in the presence of God, in order unto his justification; for nothing can be more contrary, not only unto the perpetual tenor and design of all his discourses on this subject, but also unto the testimony of all other holy men in the Scripture to the same purpose; as we have proved before. And I suppose there are very few true believers at present whom they will find to comply and join with them in this desire of being found in their own personal evangelical righteousness, or the works of righteousness which they have done, in their trial before God, as unto their justification. We should do well to read our own hearts, as well as the books of others, in this matter. (2.) "The righteousness which is of God by faith," is not our own obedience or righteousness, but that which is opposed unto it; that which God imputes unto us, Rom. iv. 6; that which we receive by way of gift, chap. v. 17. (3.) That by "the righteousness which is through the faith of Christ;" our own inherent righteousness is not intended, is evident from hence, that the apostle excludes all his own righteousness, as and when he was found in Christ; that is, whatever he had done as a believer. And if there be not an opposition in these words, between a righteousness that is our own and that which is not our own, I know not in what words it can be expressed. Unto the third, I say, — (1.) The apostle does not, nor do we say that he does, call our inherent righteousness "dung;" but only that he "counts" it so. (2.) He does not account it so absolutely, which he is most remote from; but only in comparison with Christ. (3.) He does not esteem it so in itself; but only as unto his trust in it with respect unto one especial end, — namely, our justification before God. (4.) The prophet Isaiah, in the same respect, terms all our righteousness "filthy rags," chap. lxiv. 6; and vgd dym is an expression of as much contempt as skubala.

3. Some say all works are excluded as meritorious of grace, life, and salvation, but not as the condition of our justification before God. But, — (1.) Whatever the apostle excludes, he does it absolutely, and with all respects; because he sets up something else in opposition unto it. (2.) There is no ground left for any such distinction in this place: for all that the apostle requires unto our justification is, — [1.] That we be found in Christ, not in ourselves. [2.] That we have the righteousness of God, not our own. [3.] That we be made partakers of this righteousness by faith; which is the substance of what we plead for.

XIX. Objections against the doctrine of justification by the imputation of the righteousness of Christ — Personal holiness and obedience not obstructed, but furthered by it

Objections against the doctrine of justification by the imputation of the righteousness of Christ — Nature of these objections — Difficulty in discerning aright the sense of some men in this argument — Justification by works, the end of all declension from the righteousness of Christ — Objections against this doctrine derived from a supposition thereof alone — First principal objection: Imputed righteousness overthrows the necessity of a holy life — This objection, as managed by them of the church of Rome, an open calumny — How insisted on by some among ourselves — Socinus's fierceness in this charge — His foul dishonesty therein — False charges on men's opinions making way for the rash condemnation of their persons — Iniquity of such censures — The objection rightly stated — Sufficiently answered in the previous discourses about the nature of faith, and force of the moral law — The nature and necessity of evangelical holiness elsewhere pleaded — Particular answers unto this objection — All who profess this doctrine do not exemplify it in their lives — The most holy truths have been abused — None by whom this doctrine is now denied exceeds them in holiness by whom it is formerly professed, and the power of it attested — The contrary doctrine not successful in the reformation of the lives of men — The best way to determine this difference — The one objection managed against the doctrine of the apostle in his own days — Efficacious prejudices against this doctrine in the minds of men — The whole doctrine of the apostle liable to be abused — Answer of the apostle unto this objection — He never once attempts to answer it by declaring the necessity of personal righteousness, or good works, unto justification before God — He confines the cogency of evangelical motives unto obedience only unto believers — Grounds of evangelical holiness asserted by him, in compliance with his doctrine of justification:— 1. Divine ordination — Exceptions unto this ground removed. 2. Answer of the apostle vindicated — The obligation of the law unto obedience — Nature of it, and consistency with grace — This answer of the apostle vindicated — Heads of other principles that might be pleaded to the same purpose

That which remains to put an issue to this discourse is the consideration of some things that in general are laid in objection against the truth pleaded for. Many things of that nature we have occasionally met withal, and already removed; yea, the principal of those which at present are most insisted on. The testimonies of Scripture urged by those of the Roman church for justification by works, have all of them so fully and frequently been answered by Protestant divines, that it is altogether needless to insist again upon them, unless they had received some new enforcement; which of late they have not done. That which, for the most part, we have now to do withal are rather sophistical cavils, from supposed absurd consequences, than real theological arguments. And some of those who would walk with most wariness between the imputation of the righteousness of Christ and justification by our own works, either are in such a slippery place that they seem sometimes to be on the one side, sometimes on the other; or else to express themselves with so much caution, as it is very difficult to apprehend their minds. I shall not, therefore, for the future dare to say that this or that is any man's opinion, though it appear unto me so to be, as clear and evident as words can express it; but that this or that opinion, let it be maintained by whom it will, I approve or disapprove, this I shall dare to say. And I will say, also, that the declination that has been from the common doctrine of justification before God on the imputation of the righteousness of Christ, does daily proceed towards a direct assertion of justification by works; nor, indeed, has it where to rest until it comes unto that bottom. And this is more clearly seen in the objections which they make against the truth than in what they plead in defence of their own opinions: for herein they speak as yet warily, and with a pretence of accuracy in avoiding extremes; but in the other, or their objections, they make use of none but what are easily resolved into a supposition of justification by works in the grossest sense of it. To insist on all particulars were endless; and, as was said, most of those of any importance have already occasionally been spoken unto. There are, therefore, only two things which are generally pleaded by all sorts of persons, Papists, Socinians, and others with whom here we have to do, that I shall take notice of. The first and fountain of all others is, that the doctrine of justification by the imputation of the righteousness of Christ does render our personal righteousness needless, and overthrows all necessity of a holy life. The other is, that the apostle James, in his epistle, does plainly ascribe our justification unto works; and what he affirms there is inconsistent with that sense of those many other testimonies of Scripture which we plead for.

For the first of these, although those who oppose the truth we contend for do proceed on various different and contradictory principles among themselves, as to what they exalt in opposition unto it, yet do they all agree in a vehement urging of it. For those of the church of Rome who renewed this charge, invented of old by others, it must be acknowledged by all sober men, that, as managed by them, is an open calumny: for the wisest of them, and those whom it is hard to conceive but that they knew the contrary, as Bellarmine, Vasquez, Suarez, do openly aver that Protestant writers deny all inherent righteousness (Bellarmine excepts Bucer and Chemnitius); that they maintain that men may be saved, although they live in all manner of sin; that there is no more required of them but that they believe that their sins are forgiven; and that whilst they do so, although they give themselves up unto the most sensual vices and abominations, they may be assured of their salvation.

"Tantum religio potuit suadere malorum!"

So will men, out of a perverse zeal to promote their own interest in the religion they profess, wilfully give up themselves unto the worst of evils, such as false accusation and open calumny; and of no other nature are these assertions, which none of the writings or preachings of those who are so charged did ever give the least countenance unto. Whether the forging and promulgation of such impudent falsehoods be an expedient to obtain justification by works in the sight of God, they who continue in them had best consider. For my part, I say again, as I suppose I have said already, that it is all one to me what religion men are of who can justify themselves in such courses and proceedings. And for those among ourselves who are pleased to make use of this objection, they either know what the doctrine is which they would oppose, or they do not. If they do not, the wise man tells them that "he who answers a matter before he hear it, it is folly and shame unto him." If they do understand it, it is evident that they use not sincerity but artifices and false pretences, for advantage, in their handling of sacred things; which is scandalous to religion. Socinus fiercely manages this charge against the doctrine of the Reformed churches, De Servat. par. iv., cap. 1; and he made it the foundation whereon, and the reason why, he opposed the doctrine of the imputation of the satisfaction of Christ, if any such satisfaction should be allowed; which yet he peremptorily denies. And he has written a treatise unto the same purpose, defended by Schlichtingius against Meisnerus. And he takes the same [dis]honest course herein that others did before him; for he charges it on the divines of the Protestant churches, that they taught that God justifies the ungodly, — not only those that are so, and whilst they are so, but although they continue so; that they required no inherent righteousness or holiness in any, nor could do so on their principles, seeing the imputed righteousness of Christ is sufficient for them, although they live in sin, are not washed nor cleansed, nor do give up themselves unto the ways of duty and obedience unto God, whereby he may be pleased, and so bring in libertinism and antinomianism into the church. And he thinks it a sufficient confutation of this doctrine, to allege against it that "neither fornicators, nor idolaters, nor adulterers," etc., "shall inherit the kingdom of God." And these are some of those ways which have rendered the management of controversies in religion scandalous and abominable, such as no wise or good man will meddle withal, unless compelled for the necessary service of the church; for these things are openly false, and made use of with a shameful dishonesty, to promote a corrupt design and end. When I find men at this kind of work, I have very little concernment in what they say afterwards, be it true or false. Their rule and measure is what serves their own end, or what may promote the design and interest wherein they are engaged, be it right or wrong. And as for this man, there is not any article in religion (the principal whereof are rejected by him) on whose account he does with more confidence adjudge us unto eternal ruin, than he does on this of the satisfaction of Christ, and the imputation of it unto them that do believe. So much darkness is there remaining on the minds of the most of men, — so many inveterate prejudices on various occasions are they pestered withal, especially if not under the conduct of the same enlightening Spirit, — that some will confidently condemn others unto eternal flames for those thing whereon they place, on infallible grounds, their hopes of eternal blessedness, and know that they love God and live unto him on their account. But this wretched advantage of condemning all them to hell who dissent from them is greedily laid hold of by all sorts of persons, for they thereby secretly secure their own whole party in the persuasion of eternal salvation, be they otherwise what they will; for if the want of that faith which they profess will certainly damn men whatever else they be, and how good soever their lives be, many will easily suffer themselves to be deceived with a foolish sophism, that then that faith which they profess will assuredly save them, be their lives what they please, considering how it falls in with their inclinations. And hereby they may happen also to frighten poor, simple people into a compliance with them, whilst they peremptorily denounce damnation against them unless they do so. And none, for the most part, are more fierce in the denunciation of the condemnatory sentence against others for not believing as they do, than those who so live as that, if there be any truth in the Scripture, it is not possible they should be saved themselves. For my part, I believe that, as to Christians in outward profession, all unregenerate unbelievers who obey not the gospel shall be damned, be they of what religion they will, and none else; for all that are born again, do truly believe and obey the gospel, shall be saved, be they of what religion they will as unto the differences that are at this day among Christians. That way wherein these things are most effectually promoted is, in the first place, to be embraced by every one that takes care of his own salvation. If they are in any way or church obstructed, that church or way is, so far as it does obstruct them, to be forsaken; and if there be any way of profession, or any visible church state, wherein any thing or things absolutely destructive of or inconsistent with these things are made necessary unto the professors of it, in that way, and by virtue of it, no salvation is to be obtained. In other things, every man is to walk according unto the light of his own mind; for whatever is not of faith is sin. But I return from this digression, occasioned by the fierceness of him with whom we have to do.

For the objection itself that has fallen under so perverse a management, so far as it has any pretence of sobriety in it, is this and no other: "If God justify the ungodly merely by his grace, through faith in Christ Jesus, so as that works of obedience are not antecedently necessary unto justification before God, nor are any part of that righteousness whereon any are so justified, then are they no way necessary, but men may be justified and saved without them." For it is said that there is no connection between faith unto justification, as by us asserted, and the necessity of holiness, righteousness, or obedience, but that we are by grace set at liberty to live as we list; yea, in all manner of sin, and yet be secured of salvation: for if we are made righteous with the righteousness of another, we have no need of any righteousness of our own. And it were well if many of those who make use of this plea would endeavour, by some other way, also to evidence their esteem of these things; for to dispute for the necessity of holiness, and live in the neglect of it, is uncomely.

I shall be brief in the answer that here shall be returned unto this objection; for, indeed, it is sufficiently answered or obviated in what has been before discoursed concerning the nature of that faith whereby we are justified, and the continuation of the moral law in its force, as a rule of obedience unto all believers. An unprejudiced consideration of what has been proposed on these heads will evidently manifest the iniquity of this charge, and how not the least countenance is given unto it by the doctrine pleaded for. Besides, I must acquaint the reader that, some while since, I have published an entire discourse concerning the nature and necessity of gospel holiness, with the grounds and reasons thereof, in compliance with the doctrine of justification that has now been declared. Nor do I see it necessary to add any thing thereunto, nor do I doubt but that the perusal of it will abundantly detect the vanity of this charge. Dispensation of the Holy Spirit, chap. v.¹ Some few things may be spoken on the present occasion:—

1. It is not pleaded that all who do profess, or have in former ages professed, this doctrine, have exemplified it in a holy and fruitful conversation. Many, it is to be feared, have been found amongst them who have lived and died in sin. Neither do I know but that some have abused this doctrine to countenance themselves in their sins and neglect of duty. The best of holy things or truths cannot be secured from abuse, so long as the sophistry of the old serpent has an influence on the lusts and depraved minds of men. So was it with them of old who turned the grace of God into lasciviousness; or, from the doctrine of it, countenanced themselves in their ungodly deeds. Even from the beginning, the whole doctrine of the gospel, with the grace of God declared therein, was so abused. Neither were all that made profession of it immediately rendered holy and righteous thereby. Many from the first so walked as to make it evident that their belly was their god, and their end destruction. It is one thing to have only the conviction of truth in our minds; another to have the power of it in our hearts. The former will only produce an outward profession; the latter effect an inward renovation of our souls. However, I must add three things unto this concession:—

(1.) I am not satisfied that any of those who at present oppose this doctrine do, in holiness or righteousness, in the exercise of faith, love, zeal, self-denial, and all other Christian graces, surpass those who, in the last ages, both in this and other nations, firmly adhered unto it, and who constantly testified unto that effectual influence which it had into their walking before God. Nor do I know that any can be named amongst us, in the former ages, who were eminent in holiness (and many such there were), who did not cordially assent unto that imputation of the righteousness of Christ which we plead for. I doubt not in the least but that many who greatly differ from others in the explication of this doctrine, may be and are eminently holy, at least sincerely so; which is as much as the best can pretend unto. But it is not comely to find some others who give very little evidence of their "diligent following after that holiness without which no man shall see God," vehemently declaiming against that doctrine as destructive of holiness, which was so fruitful in it in former days.

(2.) It does not appear as yet, in general, that an attempt to introduce a doctrine contrary unto it has had any great success in the reformation of the lives of men. Nor has personal righteousness or holiness as yet much thrived under the conduct of it, as to what may be observed. It will be time enough to seek countenance unto it, by declaiming against that which has formerly had better effects, when it has a little more commended itself by its fruits.

(3.) It were not amiss if this part of the controversy might, amongst us all, be issued in the advice of the apostle James, chap. ii. 18, "Show me thy faith without thy works, and I will show thee my faith by my works." Let us all labour that fruits may thus far determine of doctrines, as unto their use unto the interest of righteousness and holiness; for that faith which does not evidence itself by works, that has not this endeixin, this index which James calls for, whereby it may be found out and examined, is of no use nor consideration herein.

2. The same objection was from the beginning laid against the doctrine of the apostle Paul, the same charge was managed against it; which sufficiently argues that it is the same doctrine which is now assaulted with it. This himself more than once takes notice of, Rom. iii. 31, "Do we make void the law through faith?" It is an objection that he anticipates against his doctrine of the free justification of sinners, through faith in the blood of Christ. And the substance of the charge included in these words is, that he destroyed the law, took off all obligation unto obedience, and brought in Antinomianism. So again, chap. vi. 1, "What shall we say then? Shall we continue in sin, that grace may abound?" Some thought this the natural and genuine consequence of what he had largely discoursed concerning justification, which he had now fully closed; and some think so still: "If what he taught concerning the grace of God in our justification be true, it will not only follow that there will be no need of any relinquishment of sin on our part, but also a continuance in it must needs tend unto the exaltation of that grace which he had so extolled." The same objection he repeats again, verse 15, "What then? Shall we sin, because we are not under the law, but under grace?" And in sundry other places does he obviate the same objection, where he does not absolutely suppose it, especially Eph. ii. 9, 10. We have, therefore, no reason to be surprised with, nor much to be moved at, this objection and charge; for it is no other but what was insinuated or managed against the doctrine of the apostle himself, whatever enforcements are now given it by subtlety of arguing or rhetorical exaggerations. However, evident it is, that there are naturally in the minds of men efficacious prejudices against this part of the mystery of the gospel, which began betimes to manifest themselves, and ceased not until they had corrupted the whole doctrine of the church herein: and it were no hard matter to discover the principal of them, were that our present business; however, it has in part been done before.

3. It is granted that this doctrine, both singly by itself, or in conjunction with whatever else concerns the grace of God by Christ Jesus, is liable unto abuse by them in whom darkness and the love of sin are predominant; for hence, from the very beginning of our religion, some fancied unto themselves that a bare assent unto the gospel was that faith whereby they should be saved, and that they might be so however they continued to live in sin and a neglect of all duties of obedience. This is evident from the epistles of John, James, and Jude, in an especial manner. Against this pernicious evil we can give no relief, whilst men will love darkness more than light, because their deeds are evil. And it would be a fond imagination in any, to think that their modellings of this doctrine after this manner will prevent future abuse. If they will, it is by rendering it no part of the gospel; for that which is so was ever liable to be abused by such persons as we speak of.

These general observations being premised, which are sufficient of themselves to discard this objection from any place in the minds of sober men, I shall only add the consideration of what answers the apostle Paul returns unto it, with a brief application of them unto our purpose.

The objection made unto the apostle was, that he made void the law, that he rendered good works needless; and that, on the supposition of his doctrine, men might live in sin unto the advancement of grace. And as unto his sense hereof we may observe, —

1. That he never returns that answer unto it, no not once, which some think is the only answer whereby it may be satisfied and removed, — namely, the necessity of our own personal righteousness and obedience or works, in order unto our justification before God. For that by "faith without works," he understands faith and works, is an unreasonable supposition. If any do yet pretend that he has given any such answer, let them produce it; as yet it has not been made to appear. And is it not strange, that if this indeed were his doctrine, and the contrary a mistake of it, — namely, that our personal righteousness, holiness, and works, had an influence into our justification, and were in any sort our righteousness before God therein, — that he who, in an eminent manner, everywhere presses the necessity of them, shows their true nature and use, both in general and in particular duties of all sorts, above any of the writers of the New Testament, should not make use of this truth in answer unto an objection wherein he was charged to render them all needless and useless? His doctrine was urged with this objection, as himself acknowledged; and on the account of it rejected by many, Rom. x. 3, 4; Gal. ii. 18. He did see and know that the corrupt lusts and depraved affections of the minds of many would supply them with subtle arguing against it; yea, he did foresee, by the Holy Spirit, as appears in many places of his writings, that it would be perverted and abused. And surely it was highly incumbent on him to obviate what in him lay these evils, and so state his doctrine upon this objection as that no countenance might ever be given unto it. And is it not strange that he should not on this occasion, once at least, somewhere or other, give an intimation that although he rejected the works of the law, yet he maintained the necessity of evangelical works, in order unto our justification before God, as the condition of it, or that whereby we are justified according unto the gospel? If this were indeed his doctrine, and that which would so easily solve this difficulty and answer this objection, as both of them are by some pretended, certainly neither his wisdom nor his care of the church under the conduct of the infallible Spirit, would have suffered him to omit this reply, were it consistent with the truth which he had delivered. But he is so far from any such plea, that when the most unavoidable occasion was administered unto it, he not only waives any mention of it, but in its stead affirms that which plainly evidences that he allowed not of it. See Eph. ii. 9, 10. Having positively excluded works from our justification, — "Not of works, lest any man should boast," — it being natural thereon to inquire, "To what end do works serve? Or is there any necessity of them?" Instead of a distinction of works legal and evangelical in order unto our justification, he asserts the necessity of the latter on other grounds, reasons, and motives, manifesting that they were those in particular which he excluded; as we have seen in the consideration of the place. Wherefore, — that we may not forsake his pattern and example in the same cause, seeing he was wiser and holier, knew more of the mind of God, and had more zeal for personal righteousness and holiness in the church, than we all, — if we are pressed a thousand times with this objection, we shall never seek to deliver ourselves from it, by answering that we allow these things to be the condition or causes of our justification, or the matter of our righteousness before God, seeing he would not so do.

2. We may observe, that in his answer unto this objection, whether expressly mentioned or tacitly obviated, he insists not anywhere upon the common principle of moral duties, but on those motives and reasons of holiness, obedience, good works alone, which are peculiar unto believers. For the question was not, whether all mankind were obliged unto obedience unto God, and the duties thereof, by the moral law? but, whether there were an obligation from the gospel upon believers unto righteousness, holiness, and good works, such as was suited to affect and constrain their minds unto them? Nor will we admit of any other state of the question but this only: whether, upon the supposition of our gratuitous justification through the imputation of the righteousness of Christ, there are in the gospel grounds, reasons, and motives, making necessary, and efficaciously influencing the minds of believers unto obedience and good works? For those who are not believers, we have nothing to do with them in this matter, nor do plead that evangelical grounds and motives are suited or effectual to work them unto obedience: yea, we know the contrary, and that they are apt both to despise them and abuse them. See 1 Cor. i. 23, 24; 2 Cor. iv. 4. Such persons are under the law, and there we leave them unto the authority of God in the moral law. But that the apostle does confine his inquiry unto believers, is evident in every place wherein he makes mention of it: Rom. vi. 2, 3, "How shall we, that are dead unto sin, live any longer therein? Know ye not that so many of us as were baptized into Jesus Christ," etc.; Eph. ii. 10, "For we are the workmanship of God, created in Christ Jesus unto good works." Wherefore, we shall not at all contend what cogency unto duties of holiness there is in gospel motives and reasons unto the minds of unbelievers, whatever may be the truth in that case; but what is their power, force, and efficacy, towards them that truly believe.

3. The answers which the apostle returns positively unto this objection, wherein he declares the necessity, nature, ends, and use of evangelical righteousness and good works, are large and many, comprehensive of a great part of the doctrine of the gospel. I shall only mention the heads of some of them, which are the same that we plead in the vindication of the same truth:—

(1.) He pleads the ordination of God: "God has before ordained that we should walk in them," Eph. ii. 10. God has designed, in the disposal of the order of the causes of salvation, that those who believe in Christ should live in, walk in, abound in good works, and all duties of obedience unto God. To this end are precepts, directions, motives, and encouragements, everywhere multiplied in the Scripture. Wherefore, we say that good works, — and that as they include the gradual progressive renovation of our natures, our growth and increase in grace, with fruitfulness in our lives, — are necessary from the ordination of God, from his will and command. And what need there any farther dispute about the necessity of good works among them that know what it is to believe, or what respect there is in the souls and consciences of believers unto the commands of God?

"But what force," say some, "is in this command or ordination of God, when notwithstanding it, and if we do not apply ourselves unto obedience, we shall be justified by the imputation of the righteousness of Christ, and so may be saved without them?" I say, — First, as was before observed, That it is believers alone concerning whom this inquiry is made; and there is none of them but will judge this a most unreasonable and senseless objection, as that which arises from an utter ignorance of their state and relation unto God. To suppose that the minds of believers are not as much and as effectually influenced with the authority and commands of God unto duty and obedience, as if they were all given in order unto their justification, is to consider neither what faith is, nor what it is to be a believer, nor what is the relation that we stand in unto God by faith in Christ Jesus, nor what are the arguments or motives wherewith the minds of such persons are principally affected and constrained. This is the answer which the apostle gives at large unto this exception, Rom. vi. 2, 3. Secondly, The whole fallacy of this exception is, — First, In separating the things that God has made inseparable; these are, our justification and our sanctification. To suppose that the one of these may be without the other, is to overthrow the whole gospel. Secondly, In compounding those things that are distinct, — namely, justification and eternal actual salvation; the respect of works and obedience being not the same unto them both, as has been declared. Wherefore, this imagination, that the commands of God unto duty, however given, and unto what ends soever, are not equally obligatory unto the consciences of believers, as if they were all given in order unto their justification before God, is an absurd figment, and which all of them who are truly so defy. Yea, they have a greater power upon them than they could have if the duties required in them were in order to their justification, and so were antecedent thereunto; for thereby they must be supposed to have their efficacy upon them before they truly believe. For to say that a man may be a true believer, or truly believe, in answer unto the commands of the gospel, and not be thereon in the same instant of time absolutely justified, is not to dispute about any point of religion, but plainly to deny the whole truth of the gospel. But it is faith alone that gives power and efficacy unto gospel commands effectually to influence the soul unto obedience. Wherefore, this obligation is more powerfully constraining as they are given unto those that are justified, than if they were given them in order unto their justification.

(2.) The apostle answers, as we do also, "Do we then make void the law through faith? God forbid; yea, we establish the law." For although the law is principally established in and by the obedience and sufferings of Christ, Rom. viii. 3, 4; x. 3, 4, yet is it not, by the doctrine of faith and the imputation of the righteousness of Christ unto the justification of life, made void as unto believers. Neither of these does exempt them from that obligation unto universal obedience which is prescribed in the law. They are still obliged by virtue thereof to "love the Lord their God with all their hearts, and their neighbours as themselves." They are, indeed, freed from the law, and all its commands unto duty as it abides in its first considerations "Do this, and live;" the opposite whereunto is, "Cursed is every one that continueth not in all things written in the law to do them." For he that is under the obligation of the law, in order unto justification and life, falls inevitably under the curse of it upon the supposition of any one transgression. But we are made free to give obedience unto it on gospel motives, and for gospel ends; as the apostle declares at large, chap. vi. And the obligation of it is such unto all believers as that the least transgression of it has the nature of sin. But are they hereon bound over by the law unto everlasting punishment? Or, as some phrase it, "will God damn them that transgress the law?" without which all this is nothing. I ask, again, what they think hereof; and upon a supposition that he will do so, what they farther think will become of themselves? For my part, I say, No; even as the apostle says, "There is no condemnation unto them that are in Christ Jesus." "Where, then," they will say, "is the necessity of obedience from the obligation of the law, if God will not damn them that transgress it?" And I say, It were well if some men did understand what they say in these things, or would learn, for a while at least, to hold their peace. The law equally requires obedience in all instances of duty, if it require any at all. As unto its obligatory power, it is capable neither of dispensation nor relaxation, so long as the essential differences of good and evil do remain. If, then, none can be obliged unto duty by virtue of its commands, but that they must on every transgression fall under its curse, either it obliges no one at all, or no one can be saved. But although we are freed from the curse and condemning power of the law by Him who has made an end of sin, and brought in everlasting righteousness; yet, whilst we are "viatores," in order unto the accomplishment of God's design for the restoration of his image in us, we are obliged to endeavour after all that holiness and righteousness which the law requires of us.

(3.) The apostle answers this objection, by discovering the necessary relation that faith has unto the death of Christ, the grace of God, with the nature of sanctification, excellency, use, and advantage of gospel holiness, and the end of it in God's appointment. This he does at large in the whole sixth chapter of the Epistle to the Romans, and that with this immediate design, to show the consistency of justification by faith alone with the necessity of personal righteousness and holiness. The due pleading of these things would require a just and full exposition of that chapter, wherein the apostle has comprised the chief springs and reasons of evangelical obedience. I shall only say, that those unto whom the reasons of it, and motives unto it, therein expressed, — which are all of them compliant with the doctrine of justification by the imputation of the righteousness of Christ, — are not effectual unto their own personal obedience, and do not demonstrate an indispensable necessity of it, are so unacquainted with the gospel, the nature of faith, the genius and inclination of the new creature (for, let men scoff on whilst they please, "he that is in Christ Jesus is a new creature"), the constraining efficacy of the grace of God, and love of Christ, of the economy of God in the disposition of the causes and means of our salvation, as I shall never trouble myself to contend with them about these things.

Sundry other considerations I thought to have added unto the same purpose, and to have showed, — 1. That to prove the necessity of inherent righteousness and holiness, we make use of the arguments which are suggested unto us in the Scripture. 2. That we make use of all of them in the sense wherein, and unto the ends for which, they are urged therein, in perfect compliance with what we teach concerning justification. 3. That all the pretended arguments or motives for and unto evangelical holiness, which are inconsistent with the imputation of the righteousness of Christ, do indeed obstruct it and evert it. 4. That the holiness which we make necessary unto the salvation of them that believe is of a more excellent, sublime, and heavenly nature, in its causes, essence, operations, and effects, than what is allowed or believed by the most of those by whom the doctrine of justification is opposed. 5. That the holiness and righteousness which is pleaded for by the Socinians and those that follow them, does in nothing exceed the righteousness of the scribes and Pharisees; nor upon their principles can any man go beyond them. But whereas this discourse has already much exceeded my first intention, and that, as I said before, I have already at large treated on the doctrine of the nature and necessity of evangelical holiness, I shall at present omit the farther handling of these things, and acquiesce in the answers given by the apostle unto this objection.

Chapter XX. The doctrine of the apostle James concerning faith and works — Its agreement with that of St Paul

Seeming difference, no real contradiction, between the apostles Paul and James, concerning justification — This granted by all — Reasons of the seeming difference — The best rule of the interpretation of places of Scripture wherein there is an appearing repugnancy — The doctrine of justification according unto that rule principally to be learned from the writings of Paul — The reasons of his fulness and accuracy in the teaching of that doctrine — The importance of the truth; the opposition made unto it, and abuse of it — The design of the apostle James — Exceptions of some against the writings of St Paul, scandalous and unreasonable — Not, in this matter, to be interpreted by the passage in James insisted on, chap. ii. — That there is no repugnancy between the doctrine of the two apostles demonstrated — Heads and grounds of the demonstration — Their scope, design, and end, not the same — That of Paul; the only case stated and determined by him — The design of the apostle James; the case proposed by him quite of another nature — The occasion of the case proposed and stated by him — No appearance of difference between the apostles, because of the several cases they speak unto — Not the same faith intended by them — Description of the faith spoken of by the one, and the other — Bellarmine's arguments to prove true justifying faith to be intended by James, answered — Justification not treated of by the apostles in the same manner, nor used in the same sense, nor to the same end — The one treats of justification, as unto its nature and causes; the other, as unto its signs and evidence — Proved by the instances insisted on — How the Scripture was fulfilled, that Abraham believed in God, and it was counted unto him for righteousness, when he offered his son on the altar — Works the same, and of the same kind, in both the apostles — Observations on the discourse of James — No conjunction made by him between faith nor works in our justification, but an opposition — No distinction of a first and second justification in him — Justification ascribed by him wholly unto works — In what sense — Does not determine how a sinner may be justified before God; but how a professor may evidence himself so to be — The context opened from verse 14, to the end of the chapter

The seeming difference that is between the apostles Paul and James in what they teach concerning faith, works, and justification, requires our consideration of it; for many do take advantage, from some words and expressions used by the latter, directly to oppose the doctrine fully and plainly declared by the former. But whatever is of that nature pretended, has been so satisfactorily already answered and removed by others, as that there is no great need to treat of it again. And although I suppose that there will not be an end of contending and writing in these causes, whilst we "know but in part, and prophesy but in part;" yet I must say that, in my judgment, the usual solution of this appearing difficulty, — securing the doctrine of justification by faith, through the imputation of the righteousness of Christ, from any concernment or contradiction in the discourse of St James, chap. ii. 14, to the end, — has not been in the least impeached, nor has had any new difficulty put upon it, in some late discourses to that purpose. I should, therefore, utterly forbear to speak any thing thereof, but that I suppose it will be expected in a discourse 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; for if that were so, the writings of one of them must be pseudepistolæ, or falsely ascribed unto them whose names they bear, and uncanonical, — as the authority of the Epistle of James has been by some, both of old and of late, highly but rashly questioned. Wherefore, their words are certainly capable of a just reconciliation. That we cannot any of us attain thereunto, or that we do not agree therein, is from the darkness of our own minds, the weakness of our understandings, and, with too many, from the power of prejudices.

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, do treat directly, designedly, and largely about the matter concerning which there is a seeming repugnancy or contradiction; and others, or any other, speak of the same things only "obiter," occasionally, transiently, 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 does 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. This he declares to be such as that thereon our salvation does immediately depend; and that it was the hinge whereon the whole doctrine of the gospel did turn, — "Articulus stantis aut cadentis ecclesiæ," Gal. ii. 16-21; v. 4, 5. (2.) The plausible and dangerous opposition that was then made unto it. This was so managed, and that with such specious pretences, as that very many were prevailed on and turned from the truth by it (as it was with the Galatians), and many detained from the faith of the gospel out of a dislike unto it, Rom. x. 3, 4. What care and diligence this requires in the declaration of any truth, is sufficiently known unto them who are acquainted with these things; what zeal, care, and circumspection it stirred up the apostle unto, is manifest in all his writings. (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. This also himself takes notice of, and thoroughly vindicates it from giving the least countenance unto such wrestings and impositions. Certainly, never was there a greater necessity incumbent on any person fully and plainly to teach and declare a doctrine of truth, than was on him at that time in his circumstances, considering the place and duty that he was called unto. And no reason can be imagined why we should not principally, and in the first place, learn the truth herein from his declaration and vindication of it, if withal we do indeed believe that he was divinely inspired, and divinely guided to reveal the truth for the information of the church.

As unto what is delivered by the apostle James, so far as our justification is included therein, things are quite otherwise. He does not undertake to declare the doctrine of our justification before God; but having another design in hand, as we shall see immediately, he 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.

4. Some of late are not of this mind; they contend earnestly that Paul is to be interpreted by James, and not on the contrary. And unto this end they tell us that the writings of Paul are obscure, that sundry of the ancients take notice thereof, that many take occasion of errors from them, with sundry things of an alike nature, indeed scandalous to Christian religion; and that James, writing after him, is presumed to give an interpretation unto his sayings; which are therefore to be expounded and understood according unto that interpretation. Ans. First, As to the vindication of the writings of St Paul, which begin now to be frequently reflected on with much severity (which is one effect of the secret prevalence of the Atheism of these days), as there is no need of it, so it is designed for a more proper place. Only I know not how any person that can pretend the least acquaintance with antiquity, can plead a passage out of Irenæus, wherein he was evidently himself mistaken, or a rash word of Origen, or the like, in derogation from the perspicuity of the writings of this apostle, when they cannot but know how easy it were to overwhelm them with testimonies unto the contrary from all the famous writers of the church in several ages. And as (for instance in one) Chrysostom in forty places gives an account why some men understood not his writings, which in themselves were so gloriously evident and perspicuous; so for their satisfaction, I shall refer them only unto the preface unto his exposition of his epistles: of which kind they will be directed unto more in due season. But he needs not the testimony of men, nor of the whole church together, whose safety and security it is to be built on that doctrine which he taught. In the meantime, it would not be unpleasant to consider (but that the perverseness of the minds of men is rather a real occasion of sorrow) how those who have the same design do agree in their conceptions about his writings: for some will have it, that if not all, yet the most of his epistles were written against the Gnostics, and in the confutation of their error; others, that the Gnostics took the occasion of their errors from his writings. So bold will men make with things divine to satisfy a present interest.

Secondly, This was not the judgment of the ancient church for three or four hundred years; for whereas the epistles of Paul were always esteemed the principal treasure of the church, the great guide and rule of the Christian faith, this of James was scarce received as canonical by many, and doubted of by the most, as both Eusebius and Jerome do testify.

Thirdly, The design of the apostle James is not at all to explain the meaning of Paul in his epistles, as is pretended; but only to vindicate the doctrine of the gospel from the abuse of such as used their liberty for a cloak of maliciousness, and, turning the grace of God into lasciviousness, continued in sin, under a pretence that grace had abounded unto that end.