The doctrine of justification by faith through the imputation of the righteousness of Christ, explained, confirmed, & vindicated by John Owen ...

CHAP. XX. The Doctrine of the Apostle James, concern∣ing Faith and Works. Its agreement with that of St. Paul. (Book 20)

THe seeming difference that is between the Apostle 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 expressi∣ons used by the later, directly to oppose the Doctrine fully and plainly declared by the former. But whatever is of that nature pretended hath 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, whilest we know but in part and Prophesie 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 con∣cernment or contradiction in the Discourse of St. James, Chap. 2. v. 14. to the end, hath not been in the least im∣peached, not hath had any new difficulty put upon it in some late Discourses to that purpose. I should therefore utterly forbear to speak any thing hereof, 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 vindi∣cation 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 Pseudepigrapha, or falsly ascribed unto them whose names they bear, and uncanonical, as the Autho∣rity of the Epistle of James hath 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 oc∣casionally, 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 mentio∣ned 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 Scri∣pture 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 occasional∣ly 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 Justifica∣tion before God, on purpose to declare it for its own sake, and its use in the Church, and that he doth it fully, largely, and frequently in a constant Harmony of expressions. And he owns those Reasons that pressed him unto fulness, and accura∣cy herein. (1) The importance of the Doctrine it self. This he declares to be such, as that thereon our Salvation doth im∣mediately depend; and that it was the hinge whereon the whole Doctrine of the Gospel did turn, Articulus stantis aut cadentis-Ecelesiae, Gal. 2.16, 21. Chap. 5.4, 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. 10.3, 4. What care and diligence this requireth in the De∣claration of any truth is sufficiently known unto them, who are acquainted with these things, What zeal, care and circum∣spection 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 througly vindicates it from giving the least counte∣nance 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 vindi∣cation of it, if withal▪ we do indeed believe that he was▪ Di∣vinely

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 other∣wise. He doth 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 turn'd into licentiousness. Where∣fore 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 ear∣nestly 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 antients take notice thereof, that many take occasion of errors from them, with sundry things of an alike nature, indeed scandalous to Chri∣stian Religion. And that James writing after him, is pre∣sumed to give an interpretation unto his sayings, which are therefore to be expounded and understood according unto that interpretation. Ans. (1) 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 prevalency 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 Ire∣naeus wherein he was evidently himself mistaken, or a rash word of Origen, or the like in derogation from the perspicui∣ty of the Writings of this Apostle, when they cannot but know how easie it were to overwhelm them with Testimo∣nies unto the contrary from all the famous Writers of the

Church in several ages. And (as for instance in one) Chrys∣ostome in forty places gives an account why some men under∣stood not his Writings which in themselves were so glori∣ously 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 mean time 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 Gnosticks and in the confutation of their errour; others, that the Gnosticks took the occasion of their errours from his Writings. So bold will men make with things Di∣vine to satisfie 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 Hierome do testifie.

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.

Fourthly, The Apostle Paul doth himself as we have de∣clared, vindicate his own Doctrine from such exceptions and

abuses as men either made at it, or turned it unto. Nor have we any other Doctrine in his Epistles than what he Preached all the World over, and whereby he laid the foun∣dation of Christian Religion especially among the Gentiles.

These things being premised, I shall briefly evidence that there is not the least Repugnancy or contradiction between what is declared by these two Apostles, as unto our Justifica∣tion with the causes of it. And this I shall do, 1. By some general considerations of the nature and tendency of both their discourses. (2) By a particular explication of the context in that of St. James. And under the first head I shall manifest. (1) That they have not the same scope, de∣sign or end in their discourses; That they do not consider the same question, nor state the same case, nor determine on the same enquiry, and therefore not speaking ad idem unto the same thing do not contradict one another. (2) That as Faith is a word of various signification in the Scripture, and doth as we have proved before, denote that which is of di∣vers kinds, they speak not of the same Faith, or Faith of the same kind, and therefore there can be no contradiction in what the one ascribes unto it, and the other derogates from it, seeing they speak not of the same Faith. (3) That they do not speak of Justification in the same sense, nor with respect unto the same ends. (4) That as unto Works they both in∣tend the same, namely, the Works of Obedience unto the moral Law.

As to the scope and design of the Apostle Paul, the question which he answereth, the case which he proposeth and determines upon, are manifest in all his Writings, especi∣ally his Epistles unto the Romans and Galatians. The whole of his purpose is to declare, how a guilty convinced sinner comes through Faith in the blood of Christ to have all his sins pardoned, to be accepted with God, and obtain a right unto the Heavenly inheritance, that is, be acquitted and justified

in the sight of God. And as the Doctrine hereof belonged eminently unto the Gospel, whose Revelation and Declara∣tion unto the Gentiles was in a peculiar manner committed unto him, so as we have newly observed, he had an especial reason to insist much upon it from the opposition that was made unto it by the Jews and Judaizing Christians, who as∣cribed this priviledge unto the Law, and our own Works of Obedience in compliance therewithal. This is the case he states, this the question he determines in all his Discourses about Justification; and in the explication thereof declares the nature and causes of it, as also vindicates it from all ex∣ceptions. For whereas men of corrupt minds and willing to indulge unto their lusts (as all men naturally desire nothing but what God hath made eternally inconsistent, namely, that they may live in sin here, and come to blessedness hereafter) might conclude that if it were so as he declared, that we are justified freely through the Grace of God by the Imputation of a Righteousness that Originally and inherently is not our own, then was there no more required of us, no relinquish∣ment of sin, no attendance unto the duties of Righteousness and Holiness, he obviates such impious suggestions, and shews the inconsequence of them on the Doctrine that he taught. But this he doth not do in any place by intimating or grant∣ing that our own Works of Obedience or Righteousness are necessary unto, or have any causal influence into our Justifica∣tion before God. Had there been a Truth herein, were not a supposition thereof really inconsistent with the whole of his Doctrine and destructive of it, he would not have omit∣ted the Plea of it, nor ought so to have done, as we have shewed. And to suppose that there was need that any other should explain and vindicate his Doctrine from the same ex∣ceptions which he takes notice of by such a Plea, as he him∣self would not make use of but rejects, is foolish and im∣pious.

The Apostle James on the other hand had no such scope or design, or any such occasion for what he wrote in this matter. He doth not enquire, or give intimation of any such enquiry, he doth not state the Case how a guilty convinced Sinner whose mouth is stopped as unto any plea or excuse for him∣self, may come to be justified in the sight of God, that is, receive the Pardon of sins, and the gift of Righteousness unto life. To resolve this question into our own Works, is to overthrow the whole Gospel. But he had in hand a business quite of another nature. For as we have said, there were many in those days who professed the Christian Religion or Faith in the Gospel, whereon they presumed that as they were already justified, so that there was nothing more needful unto them that they might be saved. A desirable estate they thought they had attained, suited unto all the interest of the Flesh, whereby they might live in Sin, and neglect of all Duty of Obedience, and yet be eternally saved. Some suppose that this pernicious conceit was imbibed by them from the poy∣sonous Opinions that some had then divulged, according as the Apostle Paul foretold that it would come to pass, 2 Tim. 4.1, 2, 3. For it is generally conceived that Simon Magus and his followers had by this time infected the minds of many with their abominations, and amongst them this was one, and not the least pernicious, that by Faith was intended a liber∣ty from the Law, and unto Sin, or unto them that had it, the taking away of all difference between good and evil, which was afterwards improved by Basilides Valentinus, and the rest of the Gnosticks. Or it may be it was only the corruption of mens hearts and lives, that prompted them to seek after such a countenance unto Sin. And this latter I judg it was. There were then among professed Christians, such as the world now swarms withal, who suppose that their Faith, or the Religion which they profess, be it what it will, shall save them, although they live in flagitious wickedness, and are

utterly barren as unto any good Works or Duties of Obe∣dience. Nor is there any other occasion of what he writes intimated in the Epistle; For he makes no mention of Sedu∣cers, as John doth expresly and frequently, some while after. Against this sort of persons, or for their conviction he designs two things. (1.) In general to prove the necessity of Works unto all that profess the Gospel or Faith in Christ thereby. (2.) To evidence the vanity and folly of their pretence un∣to Justification, or that they were justified and should be saved, by that Faith that was indeed so far from being fruit∣ful in good Works, as that it was pretended by them only to countenance themselves in Sin. Unto these ends are all his arguings designed and no other. He proves effectually that the Faith which is wholly barren and fruitless as unto Obedience, and which men pretended to countenance them∣selves in their sins, is not that Faith whereby we are justified, and whereby we may be saved, but a dead carcass, of no use nor benefit, as he declares by the Conclusion of his whole Dispute, in the last Verse of the Chapter. He doth not di∣rect any how they may be justified before God, but convin∣ceth some that they are not justified by trusting unto such a dead Faith, and declares the only way whereby any man may really evidence and manifest that he is so justified indeed. This design of his is so plain, as nothing can be more evident, and they miss the whole scope of the Apostle, who observe it not in their Expositions of the Context. Wherefore the principal design of the Apostles being so distant, there is no repugnancy in their Assertions, though their words make an appearance thereof. For they do not speak ad idem, nor of things eodem respectu. James doth not once enquire how a guilty convinced Sinner, cast and condemned by the Law, may come to be justified before God; and Paul speaks to nothing else. Wherefore apply the Expressions of each of them unto their proper design and scope, as we must do, or

we depart from all sober Rules of Interpretation, and ren∣der it impossible to understand either of them aright, and there is no disagreement or appearance of it between them.

Secondly, they speak not of the same Faith. Wherefore there can be no discrepancy in what one ascribes unto Faith, and the other denies concerning it, seeing they understand not the same thing thereby, for they speak not of the same Faith. As if one affirms that fire will burn, and another denyeth it, there is no contradiction between them, whilst one intends real fire, and the other only that which is painted, and both declare themselves accordingly. For we have proved before that there are two sorts of Faith wherewith men are said to believe the Gospel, and make profession thereof, as also that which belongs unto the one, doth not belong unto the other; None I suppose will deny but that by Faith in the matter of our Justification, St. Paul intends that which is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or properly so called. The Faith of Gods Elect, precious Faith, more precious then Gold, the Faith that purifieth the heart, and works by love, the Faith whereby Christ dwelleth in us, and we abide in him, whereby we live to God, a living Faith, is that alone which he intendeth. For all these things, and other Spiritual effects without number doth he ascribe unto that Faith which he insisteth on, to be on our part the only means of our Justification before God. But as unto the Faith intended by the Apostle James, he assigns nothing of all this unto it; yea, the only Argument whereby he proves that men cannot be saved by that Faith which he treats of, is that nothing of all this is found in it. That which he intends is, what he calls it, a dead Faith, a Carcass without breath, the Faith of Devils, a wordy Faith, that is no more truly what it is called, than it is true Charity to send away naked and hungry persons without relief, but no with∣out derision. Well may he deny Justification in any sense un∣to

to this Faith however boasted of, when yet it may be justly ascribed unto that Faith which Paul speaks of.

Bellarmine useth several Arguments to prove that the Faith here intended by James, is justifying Faith considered in its self; but they are all weak to contempt, as being built on this supposition, that true justifying Faith is nothing but a real assent unto the Catholick Doctrine or Divine Revelation. De Justificat. lib. 1. cap. 15. His first is, that James calleth it Faith absolutely, whereby always in the Scripture true Faith is intended. Ans. 1. James calls it a Dead Faith, the Faith of Devils, and casteth all manner of reproach upon it, which he would not have done on any Duty or Grace truely Evangelical. (2.) Every Faith that is true as unto the reali∣ty of assent which is given by it unto the Truth, is neither living, justifying, nor saving, as hath been proved. (3.) They are said to have Faith absolutely or absolutely to believe, who never had that Faith which is true and saving, Joh. 2.23. Act. 8.13. He urgeth that in the same place and Chapter he treats of the Faith of Abraham, and affirms that it wrought with his works, Vers. 22, 23. But this a vain shadow of Faith doth not do; It was therefore true Faith, and that which is most properly called so, that the Apostle intendeth. Ans. This pretence is indeed ridiculous: For the Apostle doth not give the Faith of Abraham as an instance of that Faith which he had treated with so much severity, but of that which is di∣rectly contrary unto it, and whereby he designed to prove that the other Faith which he had reflected on, was of no use nor advantage unto them that had it. For this Faith of Abraham produced good Works, which the other was wholly without. Thirdly, He urgeth, v. 24 You see then how that by Works a man is justified, and not by Faith only: For the Faith that James speaks of justifieth with works, but a false Faith, the shadow of a Faith doth not so; it is therefore true saving Faith, whereof the Apostle speaks. Ans. He is utterly

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

mistaken; for the Apostle doth not ascribe Justification partly to Works, and partly to Faith; but he ascribes Justification in the sense by him intended, wholly to Works in opposition to that Faith concerning which he treats. For there is a plain Antithesis in the Words between Works and Faith as unto Justification in the sense by him intended. A dead Faith, a Faith without Works, the Faith of Devils is excluded from having any influence into Justification, Fourthly, He adds that the Apostle compares this Faith without Works unto a rich man that gives nothing unto the poor, ver. 16. and a Body without a Spirit, ver. 26. wherefore, as that knowledg whereby a rich man knows the wants of the poor is true and real, and a dead body is a body; so is Faith without Works true Faith also, and as such is considered by Saint James. Ans. These things do evidently destroy what they are produced in the confir∣mation of, only the Cardinal helps them out with a little So∣phistry. For whereas the Apostle compares this Faith unto the charity of a man that gives nothing to the poor, he sug∣gests in the room thereof his knowledge of their poverty. And his knowledge may be true, and the more true and cer∣tain it is, the more false and feigned is the charity which he pretends in these words, Go and be fed or cloathed. Such is the Faith the Apostle speaks of. And although a dead body is a true body, that is, as unto the matter or substance of it, a Carcass; yet is it not an essential part of a living man. A Carcass is not of the same nature or kind as is the body of a living man. And we assert no other difference between the Faith spoken of by the Apostle, and that which is justifying, than what is between a dead breathless Carcass and a living animated body, prepared and fitted for all vital acts. Where∣fore it is evident beyond all contradiction, if we have not a mind to be contentious, that what the Apostle James here derogates from Faith as unto our Justification it respects only a dead barren lifeless Faith, such as is usually pretended by un∣godly

godly men to countenance themselves in their sins. And herein the Faith asserted by Paul hath no concern. The con∣sideration of the present condition of the profession of Faith in the World, will direct us unto the best exposition of this place.

Thirdly, They speak not of Justification in the same sense nor unto the same end. It is of our absolute Justification be∣fore God, the Justification of our persons, our acceptance with him and the grant of a right unto the Heavenly inheri∣tance, that the Apostle Paul doth treat and thereof alone. This he declares in all the causes of it, all that on the part of God, or on our part concurreth thereunto. The evidence, the knowledge, the sense, the fruit, the manifestation of it in our own Consciences, in the Church, unto others that pro∣fess the Faith, he treats not of, but speaks of them separately as they occur on other occasions. The Justification he treats of, is but one and at once accomplished before God, chang∣ing the relative state of the person justified, and is capable of being evidenced various ways unto the glory of God and the consolation of them that truly believe. Hereof the Apostle James doth not treat at all; for his whole enquiry is after the nature of that Faith whereby we are justified, and the only way whereby it may be evidenced to be of the right kind, such as a man may safely trust unto. Wherefore he treats of Justification only as to the evidence and mani∣festation of it, nor had he any occasion to do otherwise. And this is apparent from both the instances, whereby he confirms his purpose. The first, is that of Abraham, ver. 21.22, 23. For he says, that by Abrahams being justified by Works in the way and manner wherein he asserts him so to have been, the Scripture was fulfilled, which says that Abraham believed God, and it was imputed unto him for Righteousness. And if his intention were to prove that we are justified be∣fore

God by Works and not by Faith, because Abraham was so, the Testimony produced is contrary, yea directly contra∣dictory unto what should be proved by it, and accordingly is alledged by Paul to prove that Abraham was justified by Faith without Works, as the words do plainly import. Nor can any man declare, how the Truth of this proposition, Abraham was justified by Works, intending absolute Justifica∣tion before God, was that wherein that Scripture was fulfil∣led; Abraham believed God and it was imputed unto him for Righteousness; especially, considering the opposition that is made both here and elsewhere between Faith and Works in this matter. Besides, he asserts that Abraham was justified by Works then when he had offered his Son on the Altar; the same we believe also, but only enquire in what sense he was so justified. For it was Thirty years or thereabout after it was testified concerning him, that he believed God and it was imputed unto him for Righteousness; and when Righteousness was imputed unto him he was justified. And twice justified in the same sense, in the same way, with the same kind of Ju∣stification he was not. How then was he Justified by Works when he offered his Son on the Altar? He that can conceive it to be any otherwise, but that he was by his Work in the offering of his Son evidenced and declared in the sight of God and man to be justified, apprehends what I cannot attain un∣to, seeing that he was really justified long before, as is un∣questionable and confessed by all. He was I say then justi∣fied in the sight of God, in the way declared, Gen. 22.12. And gave a signal Testimony unto the sincerity of his Faith and trust in God, manifesting the truth of that Scripture, he believed God and it was imputed unto him for Righteous∣ness. And in the quotation of this Testimony the Apostle openly acknowledgeth that he was really accounted Righte∣ous, had Righteousness imputed unto him and was justified

before God (the reasons and causes whereof, he therefore considereth not) long before that Justification which he ascribes unto his Works, which therefore can be nothing but the evidencing proving and manifestation of it: whence al∣so it appears of what nature that Faith is whereby we are justified, the Declaration whereof is the principal design of the Apostle. In brief the Scripture alledged that Abraham believed and it was imputed unto him for Righteousness, was fulfilled when he was justified by Works on the offering of his Son on the Altar, either by the Imputation of Righte∣ousness unto him, or by a real efficiency or working Righteous∣ness in him, or by the manifestation and evidence of his for∣mer Justification, or some other way must be found out. (1) That it was not by Imputation, or that Righteousness unto the Justification of life, was not then first imputed unto him is plain in the Text, for it was so imputed unto him long before, and that in such a way as the Apostle proves there∣by, that Righteousness is imputed without Works. (2) That he was not justified by a real efficiency of an habit of Righte∣ousness in him, or by any way of making him inherently Righteous, who was before unrighteous is plain also, because he was Righteous in that sense long before, and had abounded in the Works of Righteousness unto the praise of God. It remains therefore that then, and by the Work mentioned, he was justified as unto the evidencing and manifestation of his Faith and Justification thereon. His other instance is of Rahab concerning whom he asserts that she was justified by Works when she had received the Messengers and sent them away. But she received the Spies by Faith, as the Holy Ghost witnesseth, Heb. 11.31. And therefore had true Faith before their coming; and if so, was really justified. For that any one should be a true believer, and yet not be justi∣fied is destructive unto the foundation of the Gospel. In

this condition she received the Messengers, and made unto them a full Declaration of her Faith, Josh. 2.10, 11. After her believing and Justification thereon, and after the con∣fession she had made of her Faith, she exposed her life by concealing and sending of them away. Hereby did she justi∣fie the sincerity of her Faith and Confession, and in that sense alone is said to be justified by Works: And in no other sense doth the Apostle James in this place make mention of Justification, which he doth also only occasionally.

Fourthly, As unto Works mentioned by both Apostles, the same Works are intended, and there is no disagreement in the least about them. For as the Apostle James intends by Works, Duties of Obedience unto God according to the Law, as is evident from the whole first part of the Chapter, which gives occasion unto the Discourse of Faith and Works; So the same are intended by the Apostle Paul also, as we have proved before. And as unto the necessity of them in all believers, as unto other ends, so as evidences of their Faith and Justification, it is no less pressed by the one than the other as hath been declared.

These things being in general premised, we may observe some things in particular from the Discourse of the Apostle James, sufficiently evidencing that there is no contradiction therein, unto what is delivered by the Apostle Paul concern∣ing our Justification by Faith and the Imputation of Righ∣teousness without Works, nor to the Doctrine which from him we have learned and declared; as (1) He makes no composition or conjunction between Faith and Works in our Justification, but opposeth them the one to the other, asser∣ting the one and rejecting the other in order unto our Ju∣stification. (2) He makes no distinction of a first and second Justification, of the beginning and continuation of Justifica∣tion, but speaks of one Justification only which is our first

personal Justification before God. Neither are we concern∣ed in any other Justification in this cause whatever. (3) That he ascribes this Justification wholly unto Works in con∣tradistinction unto Faith, as unto that sense of Justification which he intended, and the Faith whereof he treated Wherefore (4) He doth not at all enquire or determine how a sinner is justified before God, but how Professors of the Gospel can prove or demonstrate that they are so, and that they do not deceive themselves by trusting unto a lifeless and barren Faith. All these things will be further evidenced in a brief consideration of the context it self, wherewith I shall close this Discourse.

In the beginning of the Chapter unto v. 14. He reproves those unto whom he wrote for many sins committed against the Law the rule of their sins and Obedience; or at least warneth them of them; and having shewed the danger they were in hereby, he discovers the Root and principal occasion of it, v. 14. which was no other but a vain surmise and de∣ceiving presumption that the Faith required in the Gospel was nothing but a bare assent unto the Doctrine of it, where∣on they were delivered from all obligation unto moral Obe∣dience or good Works, and might without any danger unto their eternal state live in whatever sins their lusts inclined them unto, Chap. 4. v. 1, 2, 3, 4. Chap. 5. v. 1, 2, 3, 4, 5. The state of such persons which contains the whole cause which he speaks unto, and which gives rule and measure unto the interpretation of all his future arguings is laid down, v. 14. What doth it profit my Brethren though a man say he hath Faith and have not Works, can Faith save him? suppose a man, any one of those who are guilty of the sins charged on them in the foregoing verses, do yet say, or boast of himself, that he hath Faith, that he makes profession of the Gospel, that he hath left either Judaism or Paganism, and betaken himself

to the Faith of the Gospel, and therefore although he be destitute of good Works, and live in sin, he is accepted with God and shall be saved? will indeed this Faith save him? this therefore is the question proposed: whereas the Gospel saith plainly, that he who believeth shall be saved; whether that Faith which may and doth consist with an indulgence unto sin, and a neglect of Duties of Obedience, is that Faith whereunto the promise of life and Salvation is annexed? And thereon, the enquiry proceeds, how any man, in particu∣lar he who says he hath Faith, may prove and evidence himself to have that Faith which will secure his Salvation. And the Apostle denies that this is such a Faith as can consist without Works, or that any man can evidence himself to have true Faith any otherwise but by Works of Obedience only. And in the proof hereof doth his whole ensuing Discourse consist. Not once doth he propose unto consideration the means and causes of the Justification of a convinced sinner before God, nor had he any occasion so to do. So that his words are openly wrested when they are applied unto any such intenti∣on.

That the Faith which he intends and describes, is altoge∣ther useless unto the end pretended to be attainable by it; namely, Salvation, he proves in an instance of, and by com∣paring it with the love or charity of an alike nature, v. 15.16. If a Brother or Sister be naked and destitute of daily food, and one of you say unto him, depart in peace, be ye warmed and filled, notwithstanding ye give them not those things which are needful to the body, what doth it profit? This love or charity is not that Gospel Grace which is required of us under that name; For he who behaveth himself thus towards the poor, the love of God dwelleth not in him, 1 Joh. 3.17. whatever name it may have, whatever it may pretend unto, whatever it may be professed or accepted for, love it is not, nor hath any of the

effects of love; is neither useful nor profitable. Hence the Apostle infers, v. 17. Even so Faith, if it hath not Works, is dead being alone. For this was that which he undertook to prove, not that we are not justified by Faith alone without Works before God, but that the Faith which is alone with∣out Works, is dead useless and unprofitable.

Having given this first evidence unto the conclusion which in Thesi he designed to prove, he reassumes the question and states it in Hypothesi, so as to give it a more full demonstrati∣on, v. 15. Yea a man may say thou hast Faith, and I have Works, shew me thy Faith without thy Works, (that is, which is without Works, or by thy Works) and I will shew thee my Faith by my Works. It is plain beyond denial, that the Apo∣stle doth here again propose his main question only on a sup∣position that there is a dead useless Faith which he had pro∣ved before. For now all the enquiry remaining is how true Faith, or that which is of the right Gospel kind, may be shewed, evidenced or demonstrated, so, as that their folly may appear, who trust unto any other Faith whatever 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Evidence or demonstate thy Faith to be true by the only means thereof, which is works. And therefore al∣though he say, thou hast Faith, that is, thou professest and boastest that thou hast that Faith whereby thou mayest be saved, and I have Works, he doth not say, shew me thy Faith by thy Works, and I will shew thee my Works by my Faith, which the Antithesis would require, but I will shew thee my Faith by my Works, because the whole question was concern∣ing the evidencing of Faith and not of Works.

That this Faith which cannot be evidenced by Works, which is not fruitful in them, but consists only in a bare as∣sent unto the Truth of Divine Revelation, is not the Faith that doth justifie or will save us, he further proves in that it is no other but what the Devils themselves have, and no man

can think or hope to be saved by that which is common unto them with Devils, and wherein they do much exceed them, v. 11. Thou beliivest there is one God, thou dost well, the Devils also believe and tremble. The belief of one God is not the whole of what the Devils believe, but is singled out as the principal fundamental Truth, and on the concession whereof an assent unto all Divine Revelation doth necessarily ensue. And this is the second Argument, whereby he proves an emp∣ty barren Faith to be dead and useless.

The second Confirmation being given unto his principal assertion, He restates it in that way, and under those terms wherein he designed it unto its last Confirmation. But wilt thou know O vain man that Faith without Works is dead? ver. 20. And we may consider in the words. (1) The person with whom he deals whose conviction he endeavour∣ed him, he calls a vain man, not in general, as every man li∣ving is altogether vanity, but as one who in an especial man∣ner is vainly puffed up in his own fleshly mind, one that hath entertained vain Imaginations of being saved by an empty profession of the Gospel, without any fruit of Obedience. (2) That which he designs with respect unto this vain man is his conviction, a conviction of that foolish and pernicious errour that he had imbibed; wilt thou know O vain man. (3) That which alone he designed to convince him of is, that Faith without Works is dead; that is, the Faith which is without Works, which is barren and unfruitful, is dead and useless. This is that alone, and this is all that he undertakes to prove by his following Instances and Arguings, neither do they prove any more. To wrest his words to any other purpose when they are all proper and suited unto what he expresseth as his only design, is to offer violence unto them.

This therefore he proves by the consideration of the

Faith of Abraham. ver. 21. Was not Abraham our Father justified by Works, when he had offered Isaac his Son upon the Altar? Some things must be observed to clear the mind of the Apostle herein: As (1) It is certain that Abraham was justified many years before the Work instanced in was per∣formed: For long before was that Testimony given con∣cerning him, he believed in the Lord, and he counted it unto him for Righteousness, and the imputation of Righteousness upon believing is all the Justification we enquire after or will contend about. (2) It is certain that in the Relation of the Story here repeated by the Apostle, there is not any one word spoken of Abrahams being then justified before God, by that or any other Work whatever. But (3) It is plain and evident that in the place related unto, Abraham was de∣clared to be justified by an open attestation unto his Faith and fear of God as sincere, and that they had evidenced them∣selves so to be, in the sight of God himself, which God con∣descends to express by an assumption of humane affections, Gen. 22.12. Now I know that thou fearest God, seeing thou hast not withheld thy Son, thine only Son from me. That this is the Justification which the Apostle intends cannot be de∣nied, but out of love to strife. And this was the manifesta∣tion and declaration of the Truth and Sincerity of his Faith whereby he was justified before God. And hereby the Apostle directly and undeniably proves what he produ∣ceth this instance for; namely, that Faith without Works is dead. (4) It is no less evident that the Apostle had not spoken any thing before, as unto our Justification before God, and the means thereof. And is therefore absurdly ima∣gined here to introduce it in the proof of what he had be∣fore asserted, which it doth not prove at all. (5) The only safe rule of interpreting the meaning of the Apostle next unto the scope and design of his present Discourse,

which he makes manifest in the reiterated proposition of it, and the scope of the places, matter of fact, with its circum∣stances which he refers unto, and takes his proof from, and they were plainly these and no other. Abraham had been long a justified believer, for there were Thirty years or therea∣bout, between the Testimony given thereunto, Gen. 15. and the story of Sacrificing his Son related, Gen. 22. All this while he walked with God, and was upright in a course of holy fruitful Obedience. Yet it pleased God to put his Faith af∣ter many others, unto a new, his greatest, his last Trial. And it is the way of God in the Covenant of Grace, to try the Faith of them that believe by such ways as seem meet unto him. Hereby he manifests how precious it is (the trial of Faith making it appear to be more precious than Gold, 1 Pet. 1.7.) and raiseth up Glory unto himself, which is in the nature of Faith to give unto him, Rom. 4.20. And this is the state of the case as proposed by the Apostle; namely▪ how it may be tried whether the Faith which men profess be genuine precious, more precious than Gold, of the right na∣ture with that whereunto the Gospel promise of Salvation is annexed. 2. This trial was made by Works or by one signal Duty of Obedience prescribed unto him for that very end and purpose. For Abraham was to be proposed as a Pattern unto all that should afterwards believe. And God provided a signal way for the trial of his Faith; namely, by an act of Obedience, which was so far from being enjoyned by the moral Law that it seemed contrary unto it. And if he be proposed unto us as a Pattern of Justification by Works in the sight of God, it must be by such Works as God hath not required in the moral Law, but such as seem to be contrary thereunto. Nor can any man receive any incouragement to expect Justification by Works, by telling him that Abraham was justified by Works, when he offered up his only Son to God,

for it will be easie for him to say, that as no such Work was ever performed by him, so none such was ever required of him. But (3) upon Abrahams compliance with the com∣mand of God given him in the way of Trial, God himself 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 declares the sincerity of his Faith and his Justifica∣tion thereon, or his gracious acceptance of him. This is the whole design of the place which the Apostle traduceth unto his purpose; And it contains the whole of what he was to prove and no more. Plainly it is granted in it that we are not justified by our Works before God, seeing he instances only in a Work performed by a justified believer many years after he was absolutely justified before God. But this is evi∣dently proved hereby; namely, that Faith without Works is dead; seeing justifying Faith as is evident in the case of Abraham is that, and that alone which brings forth Works of Obedience; For on such a Faith alone, is a man evidenced declared and pronounced to be justified or accepted with God. Abraham was not then first justified; He was not then said to be justified, he was declared to be justified, and that by and upon his Works, which contains the whole of what the Apostle intends to prove.

There is therefore no appearance of the least contradicti∣on between this Apostle and Paul who professedly asserts, that Abraham was not justified before God by Works. For James only declares that by the Works which he performed after he was justified, he was manifested and declared so to be. And that this was the whole of his design, he manifests in the next verses, where he declares what he had proved by this instance, ver. 22. Seest thou how Faith wrought with his Works, and by Works was Faith made perfect. Two things he inforceth as proved unto the conviction of him, with whom he had to do. (1) That true Faith will operate by Works, so did Abrahams, it was effective in Obedience. (2) That

it was made perfect by Works, that is evidenced so to be. For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth no where in the Scripture signifie the in∣ternal, formal perfecting of any thing, but only the external complement or perfection of it, or the manifestation of it. It was compleat as unto its proper effect, when he was first ju∣stified; and it was now manifested so to be. See Mat. 5.48. Col. 4.12. 2 Cor. 12.9. This saith the Apostle, I have proved in the instance of Abraham; namely, that it is Works of Obedience alone that can evince a man to be justified, or to have that Faith whereby he may be so. (3) He adds in the confirmation of what he had affirmed, ver. 23. And the Scri∣pture was fulfilled, which saith Abraham believed God, and it was imputed unto him for Righteousness, and he was called the friend of God.

Two things the Apostle affirms here•••• (1) That the Scripture mentioned was fulfilled. It was so in that Justifi∣cation by Works which he ascribes unto Abraham. But how this Scripture was herein fulfilled, either as unto the time wherein it was spoken, or as unto the thing it self, any other∣wise but as that, which is therein asserted, was evidenced and declared, no man can explain, what the Scripture affirmed so long before of Abraham was then evidenced to be most true, by the Works which his Faith produced, and so that Scri∣pture was accomplished. For otherwise supposing the di∣stinctions made between Faith and Works by himself, and the opposition that he puts between them, adding thereunto the sense given of this place by the Apostle Paul, with the direct importance of the words, and nothing can be more contradi∣ctory unto his design; (namely, if he intended to prove our Justification before God by Works) than the quotation of this Testimony. Wherefore this Scripture neither was nor can be otherwise fulfilled by Abrahams Justification by Works, but only that by and upon them he was manifested so to be.

(2) He adds that hereon he was called the friend of God. So he is, Isa. 41.8. as also 2 Chron. 20.7. This is of the same importance with his being justified by Works: For he was not thus called merely as a justified person, but as one who had received singular priviledges from God, and answered them by an holy walking before him. Wherefore his being called the friend of God was Gods approbation of his Faith and Obedience, which is the Justification by Works that the Apostle asserts.

Hereon he makes a double conclusion (for the instance of Rahab being of the same nature and spoken unto before, I shall not insist again upon it) (1) As unto his present ar∣gument, ver. 24. (2) As unto the whole of his design, v. 26. The first is, that by works a man is justified, and not by Faith only; Ye see then; you whom I design to convince of the vanity of that imagination, that you are justified by a dead Faith, a breathless Carcass of Faith, a mere assent unto the Truth of the Gospel and profession of it, consistent with all manner of impiety, and wholly destitute of good fruits, you may see what Faith it is that is required unto Justification and Salvation. For Abraham was declared to be Righteous, to be justified on that Faith which wrought by Works, and not at all by such a Faith as you pretend unto. A man is justified by Works as Abraham was when he had offered up his Son to God. That is, what he really was by Faith long be∣fore, as the Scripture testifieth, was then and thereby eviden∣ced and declared. And therefore let no man suppose that by the Faith which they boasted of, any one is or can be justifi∣ed, seeing that whereon Abraham was declared to be so, was that which evidenced it self by its fruits. (2) He lays down that great conclusion which he had evinced by his whole Disputation, and which at first he designed to confirm, v. 26. For as the body without the spirit is dead, so Faith

without Works is dead also. A breathless Carcass and an un∣working Faith are alike, as unto all the ends of natural or spiritual life. This was that which the Apostle designed from the beginning to convince vain and barren professors of, which accordingly he hath given sufficient Reason and Testimony for.

FINIS.