Part 1. CHAPTER XIX.

January 1, 2022James Dodson

1. The place of Evangelic works in the New Covenant. 2. Possession of glory and right to glory considerably different. 3. A twofold right to life. 4. We are not justified by Works. 5. The place of declarative justification by Works, Jam. 2. discussed. 6. Faith and Works different. 7. Possession of life and right to life cleared. 8. Faith and final believing both commanded in the Law, final unbelief not the sin forbidden in the Gospel only. 9. How life is promised to works Evangelic.

The necessity of Works by the Law of faith, an old question in the Church.

It’s a grave and weighty Question to rid marches between the two Covenants in their conditions, the one requiring the obedience of Works, the other Faith: It’s not to be said that for fifteen hundred years no man did doubt of the necessity of good Works, Paul propones the objections of the Antinomians, Shall we sin and continue in sin, that Grace may abound? Rom. 6:1. this they spake through the occasion of what he taught, chap. 5. some have said they are hurtful, because we abuse them, some arbitrary and indifferent, because they are not necessary to justification.

Our mistakes of Works, of Grace, of Word, of God, & of the works of God.

O! what proneness in us to suck out of the doctrine of free Grace poison, how kindly to desire there were no Law against treason, because the Prince pardons; All sin is virtually Atheism, to wish the existence of a Law, and so of a just holy and unchangeable God were not, and we can hardly believe this.

And 2. what rising of heart and carnal reason is there against the first acts of providence, why, and what necessity was there to make a Law to forbid the eating of an Apple, God foreseeing that thence should come the ruin and endless damnation of all. It had been good God had never created such a Tree.

(2.) That the eating thereof had never been forbidden.

(3.) That it had never had such a name, as the tree of knowledge, for it deceived Evah.

(4.) That God had not given free-will to Adam.

(5.) That he had given him confirming grace in the first moment of Creation. But,

Observe 1. Satan started first the dispute concerning the equity of the Law, and that we are Disciples of and apprentices to Satan, when we toss and rackot [racket] arguments in our carnal heart-Logic against the holy Law of God, Gen. 3:2. and make the heart a ferry boat to carry messengers and devilish thoughts hither and yonder, in questioning the goodness of the Law, and the acts of providence;

Its grace to close with all sorts of commands.

And therefore it is speaking Grace, to close with the sweetness not only of the Law written in the heart, and these inbred principles of honesty and truth, to hurt none, to obey God, (for Satan raised not the first dispute about these) but with all the judgements and testimonies of God, as David, Psal. 119:127, 128. vers. 86. All thy commandments are faithful, 1 Sam. 12:7. Stand still that I may reason with you of all the righteous acts of the Lord. Its a mind like Christs that hath an heart prejudice at no one command, by an other, and is sweetly friended with all that God commands, Math. 3:15. It becomes us to fulfill all righteousness, and O! how sweet to have no heart quarrel, but a sweet stooping of soul unto, and an adoring of God in all providences, and acts or decrees he hath concluded or done in time or from Eternity. These draw deep in the decree of Reprobation, God had an hateful design against me.

2. The Gospel is an untrue and fabulous dispensation. What a spirit is Galaenus [de usupartuum.] who reproacheth Moses because he teacheth not that God works ever and by necessity of nature, what is most good for the creature. And that Prince who said, that if he had been Counsellor to God in the time of the Creation, many things should have been created ordinatius & melius, in a better order and state, than they were.[1] Let the man be remembered who called the Gospel a fable, and the spirits who reproach the Scripture as inky wisdom. 1. A bare dead form bare flesh, &c. and weak ones under desertion, who feed upon reports and lying news from Satan, God hated me before time, and carries on a design of eternal ruin to me, therefore I have no right to hear, to pray, to eat, to sleep. 2. Yet the necessity of good works is asserted by Luther,[2] the Augustine Confess. and Apol. Arti. 20. docent nostril [teach us], &c. Evangelic works are necessary, not to merit, but by the will and commandment of God: Calvin calleth them inferiour causes of the possession of our salvation. The dispute began upon occasion of the book called Interim Anno—M.DLXVIII. and in Colloquy at Altenburg, Melancthon and the Divines of Wittenberg assented to the necessity of good works, but the followers of Flaccius Illyricus dissented: The Authors of the book of Concord condemn these of Flaccius their way, and deny a necessity of efficiency in works to deserve salvation, but yield a necessity of their presence, that the work of salvation be not hindered.[3]

3. These distinctions are necessary. 1. There is a jus and right to Gospel life eternal. And 2. there is actual possession of life eternal.

2. There is a twofold jus [right], One by the purchase of merit, and the paid ransom of blood; There is a right secondary by promise, every promise giveth a right in a manner: but its unproper.

3. There is promise of life formally federal. 2. There is a promise of life consequentèr [as a result of the] federal.

4. There is an order of things, one going before the other as the Antecedent and the Consequent, and in order of cause and effect.

Some necessary distinctions touching the necessity of Evangelic works.

5. Law-obedience doth much differ from Gospel-obedience, as Law-commands from Gospel-commands.

6. GOD sent his Son to justify persons, but not to justify works, not to make inherent obedience perfect or our righteousness before God.

Faith though weak justifieth.

Asser. 1. If the new Covenant be considered strictly and formally in its essence, he that believeth whether his faith be weak or strong is justified and saved, Joh, 3:18, 36; Joh. 5:24; Act. 15:9, 10, 11; Rom. 3:16; Rom. 4:1, 2, 3, 4, 5; Rom. 5:1. for faith justifieth as lively faith, and not as great or small: Otherwise none should be justified and saved but the strong believer, whereas Christ died for the weak in the faith, Rom. 14.

Hence Mr. [Richard] Sib[be]s excellently [Bruised Reed, pag. 107, 108.]. Know that in the Covenant of Grace God requires the truth of Grace, not any certain measure, and a spark of fire is as well fire as the whole element thereof, we must look to Grace in the sparkle as well as the whole flame, all have not the like strong, yet the like precious faith, whereby they lay hold and put on the perfect righteousness of Christ, a weak hand may receive a rich Jewel, a few grapes will shew that the plant is a vine not a thorn: There is a room in heaven for thee who judges thyself; for the number of lambs, and babes weak in the faith in this Kingdom, do far exceed the number of the strong and aged in Christ; for the Scripture names the whole flock, little ones, babes, his sheep, they are not a flock of fathers and strong ones.

The right faith gives to life, it justifieth not as Law-obedience.

Asser. 2. There is a right to life by promise, he that believes shall be saved. Promissio facit jus, & creat debitum [A promise makes a right and creates a debt]: Godliness hath the promise of this life, and of that which is to come; And because a promise as a promise cannot create an equality betwixt the work and the wages, as is proven, this is an unproper right, and not proper debt, and takes not away the nature of a free gift:

The fulfilling of the condition of the Covenant of grace, cannot justify, as the fulfilling of the condition of the Covenant of Works should have justified.

This is no consequence at all, the performing of the condition of the Covenant of Works doth justify Adam by Law-works, so as he is no sinner, hath fulfilled the Law, hath right to life eternal; Ergo, to believe to the end, and fulfill to the end, and fulfill the condition of the Covenant of Grace doth justify the believer, by Evangelic works, make him no sinner, but a perfect fulfiller of the Covenant of Grace, and one who hath due right by working to life eternal. Certainly then,

(1.) doing Evangelic [works] gives us as good right to eternal life, without the price and ransom of blood, as doing legal [works] gives to the same life.

(2.) When we sin and fall in atrocious offences, Adulteries, Parricide, Robbing, we have as good right to Justification by works, and life eternal by Evangelic works, suppose he be a robber all his life, as was the repenting thief, as Adam, suppose he had perfectly fulfilled the Law. Now though believing be the condition of the Covenant of Grace, it is of a far other nature then perfect doing, to the end, and constant fulfilling of the whole Law, in thought, word, and deed with all the heart, and the soul and mind, and all the strength. For there is no sin here, and so no place for punishing justice, or wrath, none can so believe, but he sins and so deserves everlasting wrath. If it be said, that by the Covenant of Works he doeth deserve it, but not by the Covenant of Grace, for Christ hath merited to him life eternal.

Ans. 1. We speak now of the right that a Believer hath by Evangelic works to justification and life, as contradistinguished from the merits of Christ, this opinion saith that a man is justified by Evangelic doing, because God hath made the like promise, and the like jus and right by promise, to doing Evangelic, that he made to Law-doing, if Christ’s merits be added to qualify Evangelic works, to add to them the worth that they have, then Christ’s merits must give life eternal by way of merit, or a virtue of meriting condignly to our Evangelic doing, as Papists say, and so Christ hath made us saviours and redeemers of ourselves, and this is a right to life ex condigno [from equivalence] more than Adam’s most perfect Law-obedience had.

2. The Covenant of Grace commanding faith, doeth by this opinion command all that the Law of Works doeth, but in an Evangelic way, that they be done sincerely: Ergo, it must forbid all sin which the Law forbids; But the Law forbids not only unbelief, final unbelief, but all the works of the flesh: Also Christ must come to louse and dissolve the Law, which he denies, Math. 5. for if the Covenant of Grace condemn nothing but final unbelief, Christ in this Covenant must dissolve the Law; but Christ sayeth, he that breaks or teacheth men to break these is the least of the Kingdom of God.

The right of redemption is not ours, by Evangelic doing, as the place, Rev. 22:14 mistaken, is exponed [expounded] by some.

But there is another jus and right to life eternal, by which Christ dying hath satisfied the Law, expiated our sins, restored as much and more glory to God by passive obedience, by his sufferings, as we had taken glory from God by our evil doing, and so merited to us life eternal. If any say abusing that place, Rev. 22:14. that we obtain this ἐξουσὶαν [authoritative power] and right to the Tree of Life, and to Christ our life and everlasting glory (which is our only right, the only Charter of blood) by keeping the Commandments Evangelically; he must say that we first may keep the Commandments Evangelically before we have right to life, to Christ, and so before we believe.

By Christ dying, we obtain right to life and to Christ, not by works.

2. That we merit Christ’s right or merit by doing, and that by Evangelic works, we buy right to Christ and Christs merits, and so Christ hath not merited to us a jus and right and title to life everlasting by dying, and grace and a gracious right to do his Commandments by his death, but that we, by doing his Commandments, do earn and sweat for a right to Heaven, which is to say, that we by doing, merit and deserve the price of Redemption, and that we merit Christ to ourselves, by doing, whereas it is he and he alone, that hath merited to us Grace and Glory, and all title to Heaven. Not to say that a Charter of life from such a noble Superiour as Christ by the purchase of blood, and of such blood, the blood of God, Act. 20:28. is some better then to have eternal livelihood and free-hold from our duty and lubric [unsettled] best works, which are polluted with sin, and by which, though we were Evangelically conscious to ourselves of nothing, yet should we not be therefore justified, 1 Cor. 4:4. for the righteousness in which is David’s blessedness before Christ, and Abraham’s before the Law, and ours under the Gospel, is in forgiving of iniquity, covering of sin, not imputing of sin, Rom. 4:1, 2, 3, 4, 5, 6, 7. But in all the Scripture our sins are never said to be pardoned and not imputed to us, by our own most Evangelic doing, for we are justified freely by his Grace, through the Redemption that is in Christ Jesus, Rom. 3:24. not by the Redemption that is in us, and are washen from our sins in his Blood, Eph. 1:7; Col. 1:14; Mat. 26:28; Rev. 1:5. and sufferings, not by our Evangelic doings, and if such a case could stand, the Martyrs, sure, might well be justified by their own blood, and since no pardoning, washing, Law-satisfying virtue, can be in faith, works, or our Evangelic deservings, they cannot justify us nor keep and occupy the Chair of Christ. And the fault were the less, if our works were only called the way to the kingdom, not the cause of reigning [Via ad regnum, non causa regnandi], but they are called perfect, both in their nature, and conform to the rule, and also in order to the end, to justify us before God, and to save us. And if so, all in Christ may say, we have no sin, contrary to Scripture, Jam. 3:2; 1 King. 8:46; Eccles. 7:20; Prov. 20:9; Jam. 2:10. Yea though he that is guilty in one offends in all, yet in the sight of God, all flesh shall be justified, this way, Psal. 143:2.

There cannot be a perfection in our faith and Evangelic works in order to the Gospel, more then to the Law, to justify us.

Nor can it be said that such works are perfectly conform to the Gospel, because the doers believing in the lowest degree fulfills the condition of the Gospel. But where it is said that the Gospel commands only faith in the lowest degree; Then the Centurion’s faith, the faith of the woman of Canaan, and the greatest faith shall not be required in the Law. For the condition of the Covenant of Grace cannot (say they) be required in the Covenant of Works, and it is not required in the Gospel under the pain of sinning against the Covenant of Grace, and of damnation, for then all who have not faith in the highest degree should be damned, and violate and break the Covenant of Grace, contrary to the whole Gospel, which saith that these who have weak faith are justified and saved, and so the greatest faith shall be will-worship and a work of supererogation. And because this way saith that all and every one of mankind are under the Covenant of Grace, then

1. there shall be none living under the Law.

2. no Law, but only to believe in CHRIST, shall lay an obligation on any, Jews, Christians, under pain of wrath.

If faith & works concur jointly as causes of our justification, neither can James deny truly that we are justified by faith, nor Paul that we are justified by works.

And if James be to prove that we are justified by works, and yet mean, that both faith and works concur as causes, though faith more principally, how can Paul deny that we are justified by works, If Peter and John jointly work a miracle and heal the cripple man, suppose the influence of John in the miracle be more, yet it is not to be denied, that Peter wrought the miracle. Nor doth the Scripture say that we are more principally justified by faith, and less principally justified by works, but the places alleged for salvation by works (if works have a causative influence) specially Matth. 25. speaks more for the preeminence of works. Nor doth the Scripture insinuate anything of the first and second Justification, or of growing in Justification, in having our sins not imputed to us to our very day of death; and the Question must be, Rom. 4. whether Abraham was justified by works done before circumcision, or not, Rom. 4. when as faith was not reckoned to Abraham, when he was in uncircumcision, and the blessedness of righteousness by faith cometh both upon circumcision and uncircumcision, vers. 9. and he had faith and righteousness and was in Christ and regenerated, when he was justified. Though some taught Justification by the works of the ceremonial Law, yet Paul Gal. 3:10. states the Question of works agreeable to the Moral Law, that are absolutely perfect, and must be done by Grace. And Paul might justly in the Epistles to the Romans and Galatians have excepted himself, David, Abraham, and all the regenerate, for they are justified by giving almes to the poor, Mat. 25. as was Rachab, by receiving and lodging the spies. The English Divines [Annot. on Jam. 2.] say, How could the Scripture conclude from Abraham’s being justified by works, whence he offered his Son Isaac, unless by works here we understand a working faith, the Apostle must mean the same by works, vers. 21. that he meaneth by faith, 23. for he cannot say vers. 23. the Scripture was fulfilled (in Abraham’s being justified in the work of offering his son, v. 21.) which saith, Abraham believed God, and it was counted to him for righteousness: Except it must be meant, that the work of offering his son Isaac was counted to him for righteousness.

Believing and faith, James c. 2. v. 21, 23. must be believing and working faith.

Now the letter of the Text expressly vers. 23. saith, that believing God was counted to Abraham for righteousness, then the work of offering his Son must either be the believing declared by offering his son, and faith working by that act of offering, or if they be two sundry things, he must then say this in effect, Abraham was justified by the work of sacrificing, vers. 21. causatively before God, Ergo, the Scripture is fulfilled, vers. 23. and Abraham is justified by believing causatively before God, vers. 23. which we cannot ascribe to the Apostle, according to their mind who make faith and works the two collateral and joint causes of Justification before God: as if one would say Peter wrought the miracle. Ergo, the Scripture is fulfilled that John wrought the miracle. So Abraham was justified by works, vers. 21. Ergo, Abraham was justified by faith, 23. 2. The faith which James debars from Justification must be the faith, Jam. 2. by which Paul strongly proves, Rom. 3. c. 4. we are justified without works.

The faith which James excludes from justification is not the faith that Paul speaks of, Romans 3. Galatians 3. but a bastard faith only.

If faith and works concur as collateral causes in our Justification before God, as the Papists contend; but the faith which James excludes from Justification, is no faith at all.[4] But only

(1.) fair words to the hungry and naked, and giving them supply for no necessity either of hunger or nakedness, and which cannot save, and so is no faith, and so can have no saving influence with works to justify and save, but such is the faith which James excludes μὴ δύναται ἡ πίστις σῶσαι v. 14, v. 15. the faith of Paul, saves, Rom. 4; Rom. 5. purifies the heart, Acts 15:9.

(2.) A dead faith is no saving and living faith, no more than a dead corpse is a living man, v. 17.

(3.) A faith that cannot be shown to others in good works, as this v. 18. is no faith, for it hath no motions of life.

(4.) A faith of the same nature, with the faith of the Devils, who believe and tremble, v. 19.

(5.) A faith which a vain empty professour imagines to be a living faith, when it is dead, without works, as this v. 20. can have no joint influence of life to justify and save with good works; all which saving influences contrary to this, saving faith hath.

2. It is to be observed that James maketh mention of two sorts of faiths, ch. 2. which the Adversary confounds.[5]

(1.) All alongs, v. 14, 15, 16, 17, 18, 19, 20. he gives vive [live] characters of a dead painted faith, which is in ἄνθρωπε κενέ in the vain empty boaster, ver. 20.

(2.) He shows us of a lively faith of Abraham, which wrought with his Works, now it is a lewd error to make Abraham’s faith, and the faith of believing Rahab of the same nature with the faith of the vain empty Hypocrite, who’s faith is nothing but fair words, and with the faith of Devils. So the Papists, [Joannes] Lorinus, [William] Estius, [Thomas] Stapleton, Mavochius, [Robert] Bellarmine make it an Hypocritical and dead faith, and lively faith as Abraham’s was, a vital receiving of Christ and a believing the Lord, so as believing is counted for righteousness, to differ not in nature and essence from the faith of the Devils, whereas in the faith of sound Believers there is a Godly submitting and leading captive of the understanding to the obedience of Christ, because it is the Lord that speaks, and so a receiving of the Word as the Word of God, 2 Cor. 10:5; 1 Thes. 2:13; Math. 22:32. which is not in the faith of Devils.[6]

[2.] There is in it a receiving of Christ, Joh. 1:11. a fiducial resting of the heart upon God in Christ. And the word חָסָה is to confide, to betake himself to a lurking place, where one may be safe from a storm, Psal. 2:12; Psal. 11:1; Psal. 31:2; Deut. 32:37; Psal. 118:9; Judg. 9:15. come and trust under my shadow. And this is contradistinguished from the Devils and Hypocrites who cannot seek their lodging nor a hiding place against wrath in the Lord.

Expressions of a lively faith.

2. It is to lean and rest the body, 2 Sam. 1:6. Saul leaned upon his spear, and by a Metaphor it is to cast the burden upon the Lord, Isa. 50:10; Psal. 55:22. hence the word that notes a staff, 2 Sam. 22:18; Isa. 3. the Lord hath broken the stay and the staff of bread, Isa. 30:1. and this is to be done often, when there is no present duty to be done, nor any work required of us, but only a fiducial relying upon the Lord alone, as at the Red Sea Moses and the people were to lean upon JEHOVAH only, not to act, which cannot be said of the faith of Devils and Hypocrites.[7]

(3.) It is to look with delight and confidence, Isa. 17:7. as oppressed servants, Psal. 123:1, 2.

(4.) There is a word that notes to be silent, not to speak, not to move, Josh. 10:12, 13. the Sun was silent, it moved not: It notes a Godly submission that the soul dare not speak against God, Psal. 37:7. rest in the Lord, sile Jehovæ [be silent in the LORD]: LXX. subditus esto Domino [be subject to the Lord], Psal. 62:6. whence faith teacheth us to submit and hold our peace and lay the mouth in the dust, as a spirit dantoned [subdued] of God, Lev. 10:3; Job 1:21; Lam. 3:28; Ezek. 16:63. which is far from Hypocrites.

(5.) To believe is to cleave to God, from a root that signifies to adhere as things glued together with pick [spike] or glue, Psal. 63:9; Josh. 23:8. Deut. 11:22. so we become one Spirit with the Lord, 2 Cor. 3.

(6.) It is a word of near adherence בָּטַח to lean firmly upon any with hope of security, 2 King. 18:5. hast thou leaned upon this reed? Hos. 10:13; Psal. 13:6; Psal. 31:7; Deut. 12:10. Thou shalt dwell safely, confidently, it places the soul under the Rock of Omnipotency.

(7.) It is to roll thy self upon God, and is borrowed from heavy bodies, Josh. 10:18. Roll great stones to the mouth of the cave, Genes. 29:3; Psal. 22:9. he trusted in the Lord, rolling himself on the Lord. Prov. 16:3. commit thy works unto the Lord, and thy thoughts shall be established. Cartwright sayeth it is a Metaphor from men who, being oppressed with a burden, transfer it off themselves upon one who is mightier and stronger: it is excellent when the heart rolls all its cares upon the Lord, and disburdens itself upon him.

(8.) There is a word that noteth to lean, to stay or stablish, to strengthen, Isa. 48:2; 2 Chron. 32:8. the people rested themselves upon the word of Ezekiah, Cant. 2:5. stay me with flagons, Psal. 71:6. I have leaned upon thee from the womb, and it notes to draw near, Ezek. 24:2. so it is to strengthen and make strong the heart that is trembling and shaking if it be not stayed upon God. And shall all these excellencies of faith, be in the faith of Devils and Hypocrites? and therefore it is most absurd to make the faith of Abraham all one in nature with the faith of Devils and Hypocrites, and to make the difference only in having Works, and no Works, as if there were the same heart leaning, soul rolling, and cleaving to the Lord by faith in Abraham, and in Hypocrites and Devils who tremble.

Saving faith noteth far other lively acts than can be in the faith of hypocrites.

3. That Scripture, Abraham believed and it was counted to him for righteousness: Is not Gen. 22. when he did justify himself by the work of sacrificing Isaac: But it is Gen. 15:6. when the son of promise Isaac, a type of Christ is promised to him: at which time there was no work at all required of Abraham, but only believing the promise, for what should Abraham act or do to further the fulfilling of that promise, for he believed that Gospel, promise in the meantime, with a faith lively, and having with it as a concomitant a resolution to walk before God and be perfect, but then the Text shall say, Gen. 15:6. Abraham resolved to be fruitful in good works, when he heard the promise, and that resolution of good works was counted to him for righteousness which is most violent.

4. Who so are justified causally and in the sight of God by Works, as James saith, to him works are counted as the formal cause, for so James from Scripture, ver. 23. Abraham, τῷ Θεῷ, believed God and it was counted to him for righteousness. Which sayeth, by that faith he was declared or by that he was justified, which was imputed to him for righteousness. But his believing or his faith living and working like the body quickened with the Spirit, was counted to him for righteousness. Now except it be yielded that James speaks of two faiths, one dead and empty, ascribed to the hypocrite, ver. 14, 15, 16. another lively and working, ascribed to Abraham, ver. 23. and except this be denied, that Abraham was justified, ver. 23. not by that same faith; It must follow that Abraham’s empty believing, ver. 23. was that which was counted to him for righteousness, Gen. 15:6. but James cannot be so understood, but when he saith, the Scripture Gen. 15:6. was fulfilled; for his faith in believing the promised seed, Gen. 15. he shows that Abraham was justified by faith without works, as Paul, Rom. 4. and when he saith he was justified by works in offering his son, as Gen. 22. he saith he was not declared just, or not justified by the empty and idle faith of the hypocrites; but by a faith that did prove itself to be lively. So that James proveth that we are not justified by a dead faith that neither hath, nor can have good works. As his Adversaries said, and Paul proves, Rom. 4. that we are not justified and saved by works, that is by our own inherent perfect righteousness, because, Rom. 3. all have sinned, Jew and Gentile. Because Abraham then should boast as a perfect man, free of sin, and he needed no Redeemer, the Law of works should save him, and so he needed not remission of sins, nor the non-imputation of iniquity. But there is a midst between these, and James saith that is to be justified by faith, by a metonymy of the effect, by faith made known to be lively, not to the world only, but to their own conscience, for if James should mean that we are justified by works properly as counted to us for righteousness, he could not say, vers. 21. Abraham was justified by works, when he offered his son, vers. 22. he cannot infer, vers. 22. thou sees that his faith wrought with his works: What faith? He had spoken of works, vers. 21. not one word of Abraham’s faith, yet he saith, because Abraham was justified, that is declared to be really, before God, to his own conscience and others justified, his faith did work in a lively way as real in and by his works, and you see that Abraham’s faith, Gen. 15:6. was perfected by works, Gen. 22. when he offered his son. Now it was not perfected as touching the nature of it, and the act of justifying, for Paul, Rom. 4. cites Gen. 15:6. to prove that Abraham was justified by that faith in believing the promise of the blessed seed, some 25. years, as others reckon 30. years before he sacrificed Isaac, Gen. 22. so that it must follow that Abraham was not justified by works, nor his faith perfect in its lively operations until he offered his son Isaac: when the contrary of this, the Scripture tells us, for by faith he left his Country, C. 12. By faith believing the promise he was justified. Rom. 4. many years before: Therefore these words, seest thou his faith, must mean that his faith came out to view by his works.

James speaks of real justification before God, but under the notion as declared and manifested to men & to the conscience of the so justified.

But there be learned and godly Protestants who grant that James must speak of Justification real and before God, and not of declared Justification before men only?

Answ. Its true, and easy to name them. But these are subordinate: James speaks not of a faith only declared, nor of a justification only declared to the world: But of a declared Justification that is real before God.

2. That is declared to the man himself, and to the world. And that James speaks of a Justification before God, the Text saith: Because he saith, ver. 14. What can that faith profit? Which is empty, he must mean, what can it profit before God, to save and justify? As the word, 1 Cor. 13:3. if I have not love οὐδὲν ὠφελοῦμαι, it profits me nothing before God.

(2.) Can that faith (it is not well translated leaving out the particle in the new Translation, can faith save him?) save him? Then he must speak also of real faith, and so real salvation and so of justification before God.

(3.) The examples of the Justification of Abraham, of Rahab, which were real, must say something to the same purpose.

[2.] That he speaks of real Justification to the man’s own conscience as well as to the world if clear in the Text also. For James speaks to the conscience and privity of the man who saith that he is justified, and hath faith, vers. 18. Σὺ πίστιν ἔχεις. 19. Σύ πιστεύεις, thou hast faith, thou believes, the Devils also believe, he would have the hypocrite to discuss his own conscience, and solidly to know, whether his Faith and Justification be real or not; And James wakens all visible professours in this Epistle (as John also doth) to try his Religion whether it be true and solid, or vain: by Chap. 1. being a doer of the Word, and not a hearer only, 23, 24. by visiting the fatherless, vers. 26. by loving and respecting the poor that are Godly, as well as the rich, Ch. 2. by trying his faith whether it be dead or lively, by bridling the tongue, Ch. 3.

And therefore the Arminians and others do but lose their labour, who say James doeth not speak here of Justification declared to the world, because the world cannot judge infallibly whether our works by which we are declared to be justified, are sincere or not.[8] For

1. we say that James doth speak of Justification declared to the world, for he speaks of real Justification before God but as declared, not to the world only, but to the conscience also of the doer.

2. Because the world cannot infallibly judge of our Justification and works, therefore they cannot judge at all. Its a loose consequence: For we may declare ourselves to our own conscience and to others by our good works, that we are before God justified. Otherwise because men cannot see our good works, nor the principles from which they proceed, whether from saving faith or not, nor the ends for which they are, whether for the glory of God, or not, men should not glorify our heavenly Father: Contrary to Matth. 5:16. nor should the Gentiles glorify God in the day of visitation: As 1 Pet. 2:12. because they cannot infallibly know whether they be good works or not and done in faith and for God: Nor is Abraham declared to be justified because of a secret heart-intention to offer his son to God in the court of men (but in the court of his own conscience he may) yet his journeying to the place where he was to sacrifice his son, his building an Altar, his laying on wood, his binding his son and stretching out his hand to kill him, may well declare him to be a justified man to the world and to men. Trelcatius,[9] the Professours of Leyden,[10] Calvin,[11] Beza, Paraeus,[12] yea a Papist Cajetan hath said well to this point.[13] Not to add that Scripture shall never admit, that Abraham’s and Rahab’s sins were pardoned, their iniquities not imputed, and they delivered from condemnation, by the works of offering Isaac, receiving the spies, fighting the Lord’s battles, suffering persecution of Saul. For James, if he say anything for this cause, that good works are the formal cause of our righteousness, our merits, and in the very place of the satisfaction of the blood shed by Christ, we shall so be formal causes not of the declaratory act of justifying (for that may be thought to be the Lord our Justifiers act) yet of our own Justification, and so should we fight and run for the Crown of inherent righteousness of works, as well as for the Crown of Life. And what Scripture is there for that?

We are not Evangelically justified by Works.

3. A man shall be as just and sinless, as he may say, I have no sin, I am just: And in order to the Covenant of Grace, which forbids no sin (as some for this way do teach) but final unbelief, he no more needs forgiveness of sins and the blood of sprinkling, nor pardoning grace, then the Elect Angels, or Adam in the state of innocency, and to that, Prov. 20:9. as to that, Eccles. 7:20; 1 Joh. 1. Who can say I have made my heart clean, I am pure from my sin? The man Evangelically justified can say, I have made my heart clean, I am pure from my sin.

4. Nor needs such a man pray, forgive me my sins, as I forgive, &c. for he is justified from all Law-sins, who is inherently holy and Evangelically just: And so the Gospel is a new Law which does not forbid all sins that the Law forbids, and the man is not under sin, though he sin against the love of Christ. According to that, if ye love me keep my Commandments, Joh. 14:15. so he once, ere he die, believe. For the Law (say the Authors) forbids not unbelief, nor any Evangelic unthankfulness against the Law of a ransom-payer, which yet, I judge the Law of Nature and Nations condemns: The Covenant of Grace forbids no sin, but final unbelief, and the believer cannot be guilty of that except he fall away.

What a faith James, Chap. 2. speaks of.

5. And it may justly be asked, whether the believer Evangelically justified, who needs no grace of pardon of Redemption from sin in order to the Covenant of Grace, needs the grace of renovation to keep him to believe, for he needs no pardon for the weakness of his final believing, for the smallest weak faith is a fulfilling of the Covenant of Grace. To these add, if James mean by πίστις μόνον, faith alone, v. 24. by which he says we are not justified, οὐκ ἐκ πίστεως μόνον, no other than the dead faith, ver. 20. and the faith which cannot save, the faith of fair words to the hungry and naked, when the vain man gives him nothing necessary for his body, 16. the faith without works, 17. the faith that cannot be shown to men, 18. such a faith as devils, 19. and vain hypocrites boast of, 20. then sure the conclusion is for us, and agreeable to the scope of James, v. 24. ὁρᾶτε τοίνυν, ye see then a man is justified before men and to himself, and so really declared before God, justified and saved by works as the fruits of saving faith, καὶ οὐκ ἐκ πίστεως μόνον, and not by faith only which is dead and without works.

For (1.) he cannot exclude saving and lively faith: For that believing God is counted to Abraham for righteousness, saith James, ver. 23. for then the conclusion should contradict the premises, and he should say, Abraham was justified by sound and lively believing. Ergo, we are not justified by only sound and lively believing.

(2.) The Adversaries, Socinians,[14] and Arminians, who by this Text, say we are justified by works, know no Gospel-faith, by which we are justified, but faith including essentially new obedience, the crucifying of the old man, the walking in the Spirit, and repentance; as elsewhere I cite. Therefore when James saith we are not justified by faith only, he must mean a naked dead assent: as in the former verses; We are not justified; and that is it which we say: James denies not but says that Abraham believed, Gen. 15.

6. (It is only believing but lively and not dead, not a naked assent, which was counted to him for righteousness) and Gen. 15; Rom. 4. he was thereby justified; and therefore Paul and James are well reconciled. And the faith here excluded must be a dead faith, not a lively faith and a true faith, as the body without the soul is a true body and hath the nature of a true body, though it be no living body. So (say they) the faith that James excludes is a true faith, when as it is evident, it is no more true faith than the faith of Devils and Hypocrites.

James can hardly be understood to speak of the Popish second Justification by works.

3. It is false by the Papists way and Arminians also, that we are not justified by faith only, which is a true and general assent to the Word of God, for they teach that in the first Justification, we are justified by faith only without works, as Paul proves, but in the second Justification when a man of just is made more just (say they) he is justified by works; as saith James, c. 2. Now by this they are forced to say, James speaks not of the first Justification, but of the second, but beside that the Scripture knows not two Justifications, James must deny that the unconverted hypocrites, and Rahab the harlot were justified by only faith, as Paul saith, and it were most incongruous to teach unconverted ones who never knew the first Justification, how they were not justified in the second Justification. And if James be speaking of the nature and causes of the same Justification before God only, with Paul and not of the effects thereof, it were false that James saith (with reverence to the holy Lord) that we are not justified by faith χωρὶς ἔργων without works, for Paul says it, and proves it strongly from the Scripture, and never insinuates that we are justified in a second Justification by works. And sure he should not have denied all the Jews, all the Gentiles, all the world, Rom. 3:9, 19, 29, 30. David a man according to God’s heart, and much in communion with God, when he penned the 31. Psalm, and Abraham a believer and effectually called, Gen. 12. and justified, when he, Gen. 15:6. believed the promise of the seed, Rom. 4. to be justified by works in their second, or their Evangelic Justification.

Yea when James saith we are not justified μόνον only, he must mean fidem solitariam, a faith solitary which hath no works conveying it, as man sees not with eyes that are solitary and plucked out of the heart, and separated from hearing, smelling, and the senses, though faith, if true and properly so called (as they say this is) must justify as the eye sees only μὸνον, and the ear only, not the eye, hears, now this faith hath a causative influence in Justification as well as works (if it be proper and true faith, as they say it is, as the body without the spirit hath the nature of a body) and so James had no more ground for him to say, ye see then that we are not justified by faith only, then to say, ye see then that we are not justified by works only. For works separated from faith are no less dead works & cannot justify, 1 Cor. 13:1, 2, 3, 4, 5. Then faith separated from works, & really pulled from them, as in an hypocrite, is a true faith.

What μόνον only James 2. noteth.

Obj. When James saith that a man is justified by works, not by faith only, he maketh faith and works concomitant in that procurement of Justification, and in that kind of causality, for he saith not, as he is commonly interpreted (not by faith which is alone) but by faith only καὶ ἐκ πίστεως μόνον.

Ans. He is not more commonly, nor soundly and truly interpreted, he is not justified by faith which is alone, fide solitariâ [faith alone], by dead faith. For solâ fide justificamur [we are justified by faith alone]. Faith hath the only virtue of justifying as an instrument, and so is the Adverb μόνον Solùm [only] taken, Matth. 5:47. If ye salute your brethren μόνον only, what do ye more than Publicans? Where μόνον notes duties only natural excluding these which only converts in a spiritual way can do, Matth. 8:8. Only say the word, μόνον it clearly saith that a mandate [command] of Omnipotency only in CHRIST could heal the sick servant; but yet that Omnipotency is not really separated from justice, wisdom, mercy, Matth. 9:21. Ἐὰν μόνον ἅψωμαι If I only touch him, I shall be whole. But the act of touching was conjoined with the act of hearing: Who hath touched me? Yet the act of hearing had no causative influence in the drawing virtue out of Christ, but only the act of touching did extract the virtue, as Christ saith, Luk. 8:50; Mar. 5:36. Fear not, μόνον πίστευε, only believe, saith Christ to the Ruler; can it be said, but this excludes works as touching the apprehending of the power and mercy of Christ in raising the dead Damsel. And yet that believing was not solitary, but conjoined with love, reverence, submission, 35. So Luk. 8:50; Mat. 21:19. And Act. 3:16. The faith that is by Christ hath given this cripple perfect soundness. Heb. 11:30. By faith the walls of Jericho fell. It were strange to say (by Peter’s and John’s good works and holiness, the cripple man was made whole) and (by good works the walls of Jericho fell) and yet there were good works, love, mercifulness, courage in the Priests who compassed the walls of Jericho, and in Peter and John. Add to these that by good works we must more and more justify and pardon our own sins, and must more and more buy a right to the Tree of Life, as they teach, citing Rev. 22:14. and more merit, ex pacto Euangelico [according to the Evangelical covenant], life eternal: and so our works and merits must be joint causes with the blood of Christ, and the Martyr’s blood and Christ’s blood must have parallel and collateral influence with Christs blood to buy right to the Tree of Life; Yea and Paul already justified, even in the progress of that which is called his Evangelic Justification, Phil. 3. would be in another condition, 9. That I may 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. And why should Arminians and Socinians [Cateche. Raccov. c. 9. pag. 194.] deny it to be Paul’s own.

For (1.) it is inherent righteousness.

(2.) It is not infused as Papists say, but acquired as they teach.

(3.) It came (say they) from Paul’s own free-will indifferent to will or nill.

But how is the Scripture fulfilled in Abraham’s believing, Jam. 2:23.

Ans. The Apostle spake often of faith πίστις and believing, v. 14. twice, v. 17. once, v. 18. thrice, v. 19. twice, v. 20. once, v. 22. twise [two times], that is nine times, thereof Emphatically, v. 23. by way of excellency the Scripture was then fulfilled, Abraham ἐπίστευσε τῷ Θεῷ, believed, and it was counted to him for righteousness, as its written, Gen. 15:6. before God and man and to his own conscience, when he offered his son Isaac upon the altar. That was real, visible and conspicuous believing and righteousness, to deny himself so far for God: For James is much for Religion made known to a man’s self, and to men, and hath far other Adversaries in the other extremity then Paul had, even the old Gnostics, who, in opposition to the Jews and Pharisees, laid aside the Law, doing of the Law, Jam. 1:22, 23. all works, c. 2:14. all conscience of bridling the tongue, c. 3:1, 2. of peaceable and mortified living, c. 4. c. 5. and thought it godliness to hear the word in the Assemblies, ch. 2:1, 2, 3. without love to the Brethren, and to keep in their head a room, empty faith, and professed fair, and gave good words, but no garments to the naked, v. 14, 15. And James had good cause to treat of a visible and declared faith, but yet not merely declared, but which was real and can save, 14. and of justification such, as that of Abraham and Rachab, as was sensible and real and not in a bare profession: For James speaks of a profiting and saving faith, Jam. 2:14. What doth it profit, &c. Can faith save him? Another devise is here alleged, of a formed faith animated with charity and that justifies (say Papists) and an unformed faith void of charity, and that, say they, doth not justify: And the same way, but in other expressions, Arminians and Socinians teach, that to believe and do good works, and to repent and walk in all the Commandments of Jesus Christ, is to believe, or complete formed and Evangelic faith.[15] But we distinguish them as the Scripture. Its true, Rom. 4:9. faith is said to be imputed to Abraham for righteousness, and so v. 3. v. 5. but it is not meant of the act or work of believing, that was counted for Abraham’s formal righteousness, there should so no room be left to the satisfaction of Christ, reckoned to be ours: if all the righteousness of God, Rom. 10:3; 1 Corin. 5:12; Phili. 3:9. should be turned over in an act of believing, mixt with much doubting and in our sinful obedience; And the Socinians have more reason for them to say, there is no necessity of any real satisfaction of blood paid for us, then the Arminians and Papists: For if our righteousness and inherent obedience may be of grace esteemed formal righteousness before God, by a free Evangelic paction and an act of God’s free-will: the Lord might have esteemed the eating of an apple, or any act of obedience, our formal righteousness, and so Christ dyed in vain, to become our righteousness, where an act of a sinful man, or a deed of the Law, even the Law of faith is sufficient. What needs the shedding of the blood of God? Frustrà fit per plura, quod aequè benè potest fieri per pauciora [It is useless to pass through many things, which can equally well be done through fewer]. There’s no need of real satisfaction.

2. Faith imputed doth well bear the sense of the object that faith lays hold on, as our righteousness, Rom. 3:21. Now the righteousness of God without the Law is manifested. What righteousness of God? ver. 22. Even the righteousness of God through faith of Jesus Christ unto all. Now if the righteousness of God is manifested without one Law, to wit, of works, why not without another Law, of faith and of inherent Gospel-righteousness? And what need that Christ should die, if the act of believing should be that precious righteousness of God, and that according to the Law of faith? This by the way. As hope is put for the object hoped for? As Rom. 8:24. Hope that is seen is not hope, that is, the thing possessed, the salvation which we have in present possession, is not hoped for. Col. 1:5. For the hope’s sake laid up in heaven, that is, the thing hoped for. For the grace of hope is not laid up in heaven. ver. 27. Christ in you the hope of glory. So faith here put for the thing believed; so saith the Martyr, my love is crucified, that is, Christ my loved or believed one is crucified: So by faith in his name is this man made whole. It were strange to say, by faith, and repentance, and mortification is this man made whole. And it must be said, if so be that faith includes repentance. Now Peter denies, Acts 3:12. this, why marvel ye, as if we by our power and holiness had made this man to walk? Its not our holiness, but Jesus Christ hath done it, even God, the God of Abraham, &c. ver. 13. hath done it: And yet, ver. 16. faith in his Name hath made him strong: That is, faith or believing in his Name, that is, in his Power, Authority, God-head, hath made him strong.

Faith is put for the object of faith.

Ergo, faith is put for the thing or righteousness believed: So Heb. 11. By faith the walls of Jericho fell, that is, by love the soul and form of faith, say Papists, and by repentance and new obedience, which is all one with faith, say Socinians, the walls of Jericho fell. So by faith they subdued Kingdoms, stopped the mouths of Lions. What influence real or physical had faith in slaying men, in refraining the hungry Lions to eat Daniel? None at all: But thus the mighty God believed in by these men, subdued Kingdoms, stopped the mouths of Lions; if it be replied there is not alike reason of justifying faith, which is dead as touching the influence and causality to justify, as there is of the faith of miracles in these points; it is replied, there is every way the same reason: For as Abraham’s dead faith, if it had been dead could no more have justified and saved him, then the hypocrites dead faith can save and justify him, as James saith, 2:14, 15, 16, &c. So could not these worthies recorded, Heb. 11. have casten down the walls of Jericho, subdued Kingdoms, stopped the mouths of Lions by faith, if that faith had been as dead in its nature, as the faith of the vain Gnostic and Hypocrite, who saith to the brother or sister naked, depart in peace, be thou warmed and filled, and yet gives him not these things that are needful to the body, Jam. 2:15, 16. And this we must say, except we admit that the fancied faith of the Hypocrite can remove mountains, nor is it place to dispute whether Reprobates as Judas have saving faith in working miracles, it is sure their faith of miracles cannot be a Hypocritical faith such as is, James 2:14, 15, 16.

3. The Scripture differenceth between faith and love, and faith and repentance.

As (1.) we are not once said to be justified by faith, but are never said to be justified by love, repentance, alms deeds. Its easy with an active ingine [intellectual talent] to labour to prove how faith includes love: And so doth hope and love include many other works and gifts of the Spirit, but the Holy Ghost distinguisheth them.

As (2.) by faith as from a saving principle, Abraham sojourned in the Land, by faith Noah builded an Ark, Jacob blessed the sons of Joseph, Moses would not be called the Son of Pharaoh’s daughter, yet to build an Ark is not to believe in God; we pray in faith, hear in faith, yet these are not the same.

The Scripture and sound reason distinguish between faith and new obedience.

(3.) Mar. 1:15. Repent and believe, Act. 20:21. Testifying repentance toward God, and faith toward our Lord Jesus, Heb. 6:1. Not laying the foundation of repentance from dead works, and faith toward God, 1 Tim. 1:5. Love and a good conscience and faith unfeigned, Phil. 5. Love and faith, 1 Thes. 1:3. We thank God, remembering your work of faith, and labour of love, Heb. 6:10. Labour of love. 11. The full assurance of hope. 12. Faith and patience. We believe in Christ: but do we repent in Christ?

(4.) Faith is a leaning on God, Isa. 10:20; Isa. 26:3; Isa. 50:10. love is not so. Faith is a coming to God by way of affiance, Joh. 5:40; Matth. 11:28; Joh. 6:37. a receiving of Christ, Joh. 1:11. an eating of his flesh, and drinking of his blood, Joh. 6:54, 55, 56. not any of these can be said of love, of repentance, of new obedience.

4. If to believe in Christ as Lord and Law-giver be formally (for effectively and practically we may with that Learned and Pious D. [John] Prestoun say it is) a consenting to Christ’s Dominion and Government over us to obey him (though to consent at the Coronation and to swear an oath of loyalty to a King be widely different from obeying his Laws) as unbelief is a rebellion against his Government, Luk. 19:17. then well may Adam, in the Covenant of Works, be said to be justified and saved by faith; for if to believe in God Redeemer, be to give ourselves to obey him as Lord Redeemer, and if this surrendering be the obedience of works by which we are justified and saved and perfectly righteous before God, upon the same reason to believe in God Law-giver and Creator in the Covenant of Works, and for Adam to surrender himself Covenant ways, by a legal faith shall be the Law obedience of works by which Adam is justified and saved, and so he is saved by Law-faith, as we are by Gospel-faith.

To give ourselves to Jesus Christ to be ruled & commanded by him as Lord and King, is not formally to believe in him.

And this is to be remembered, that for one to give himself to Christ as his Lord to be governed and commanded, and to be willing to obey him is neither formally faith (though it may be conjoined with believing) nor obedience, but an intention or purpose to obey. And (1.) shall we then be justified by works, that is, by a purpose and intention to work? (2.) There are in us May resolutions and purposes like May blossoms, that wither before Harvest, as some are willing but not obedient, Isa. 1:19. One saith he will go work in his father’s Vineyard, it may be he purposes to work, but yet he works not, Mat. 21:30. nor is a practical purpose of heart to obey either obedience or faith formally.

5. If to be justified by faith in Christ as not only Jesus who saves, but as Lord who commands, then we are justified by love, for we are to love him not as Jesus only, but also as Lord, 1 Cor. 16:22; Eph. 6:24. especially since all the works of the Law come under the command of love, Matth. 22:3, 7; Luk. 7:27; Deu. 6:5; Rom. 13:8.

6. All these, thy faith hath saved thee, Matth. 9; Luk. 7. only believe, must be of this truth, thy good works hath saved thee: only do good works. And it is strange that Paul saith, Eph. 2:8. By grace ye are saved through faith, and that not of yourselves, it is the gift of God. 9. Not of works, lest any man should boast. Nor could Paul make an opposition between grace and works (as in Rom. 11:6.) if the grace of believing and good works were one in the New Testament, for so we should be saved by works, and not by works. And Paul by an ἀντανάκλασις [a repercussion, i.e., a recoil from], takes that away. Yea but we are saved, that is, justified and delivered from obligation to wrath by the works of free-grace. He answers, nay, but neither are we saved or justified by these works of grace as by means or causes. For we are first saved and justified before we can do good works, for good works are the fruits of free-grace, since v. 10. we are his workmanship created in Christ Jesus (and so justified and saved in Christ Jesus) to good works, that we should walk in them.[16] Yea and Paul undeniably removeth this doubt, 1 Cor. 4:4. I know nothing by myself (that is, by his grace I am free of such sins as bring condemnation, and so he must abound in works of grace) ἀλλʼ οὐκ ἐν τούτῳ, yet thereby (and notwithstanding of all my inherent holiness by works of grace) I am not justified.

7. There should be no ground of gloriation and boasting more than this, by the Socinian and Arminian way, if we should be justified by works which come from free-will not determined by any grace either habitual or actual which is merited by the death of Christ, but do proceed from pure free-will which separateth the believer from the non-believer: Then might we glory and boast that we are not in the debt of Christ or of his grace for that which is our formal righteousness before GOD, and so no flesh can say they are justified by grace, but that we are justified by nature the same way that Adam should have been justified without being beholden to CHRIST or to his death.

Right or jus to life eternal, & possession of, or the way to life eternal, are much different.

Asser. 3. There are not properly the same causes of the possession of Life Eternal, and of the righteousness of Life Eternal: The ransom of Christ’s blood is only the cause of the right. For jus or right to Life Eternal is a legal and a moral thing, ens morale [moral being], and hath a moral cause, as a man hath right to such a City being the Lord and owner thereof by birth, or money, or conquesse [conquest], or by gift or grant of a Prince or of the Citizens themselves, but possession and enjoying the houses and rents of the City is a Physical thing, ens Physicum [a Physical being], and hath a Physical cause, as eating, drinking, lodging, sleeping, wearing of clothes to defend the body from the cold.

Christ’s blood is the right of merit to life eternal, good works the way and means by which we come to the possession thereof.

So the legal right a man hath to the bread and lodging he hath in an Innes, but the Physical causes, are hunger, appetite, bodily necessities so require and his pleasure to make use of such necessities. Hence the eating, drinking, may be Physically good, and the right, jus legale [legal right], very bad, he may have no right to the bread, when he comes to it only by spoil and rapine. So the legal right, jus legale [legal right] to life eternal is the ransom of blood that Christ paid, our Goel, our friend and kinsman, to make the inheritance ours; but that great (I may say) almost Apostolic light, Mr. John Calvin saith good works, are, as it were, the inferiour causes of the possession of life.[17] So simple possession is one thing, and quo jure aut titulo [by right or title], but by what Law-right he possesseth, is another thing.

The necessity of good works.

But 1. Good works are necessary, necessitate praecepti [necessity of a command], by the command of God and promise, 1 Thes. 4:4; 1 Cor. 6:20; Eph. 2:10; Matth. 28:20. and where it is said, 1 Tim. 4:8. Godliness is profitable to all things, having the promise of the life that now is, and of that which is to come. ἐπαγγελία the promise is opposed to the Law. And that is a strong Argument, Gal. 3:18. Ἐι γὰρ ἐκ νόμου ἡ κληρονομία, οὐκέτι ἐξ ἐπαγγελίας. If the inheritance be of the Law, it is no more of promise, but God gave it to Abraham by promise, Covenant-promise: What is that to the Galatians and to us Gentiles? Much every way. For three notable points are therein.

(1.) The heavenly inheritance promised to the seed, to Christ and his, ver. 16. not a poor earthly Canaan, as Socinians and Papists say, were promised to Abraham and his seed, except they say that an earthly Canaan was promised to Christ.

(2.) That Covenant-promise of an heavenly inheritance made to Abraham, the same is made to the believing Galatians, the Gentiles and their seed, else Paul saith nothing for the Doctrine of Justification by faith to the Gentiles, contrary to the purpose of the Apostle.

(3.) There is an inheritance by Covenant-promise a promise of eternal life made not to works as the price that buys the right: for, sure, then Christ must have died in vain.

3. Works are not necessary simply, necessitate medii [necessity of the means]: for then we must exclude all Infants; But the necessity of a Precept inferreth a necessity of means ordinary to all capable of a Command, that they do good, and sow to the Spirit, that they may reap of the Spirit life everlasting, Gal. 6:8.

(3.) They are necessary for the glory of God, Math. 5:16; 1 Pet. 3:1, 2; 1 Pet. 2:12.

(4.) They are necessary by the law of gratitude, which is common both to the Covenant of Works and of Grace, as we are debtors to God for being, so to God-incarnate as ransomed ones for everlasting life, 1 Cor. 6:20; Luke 1:75; 1 Pet. 1:18. and eternal well-being.

The Scripture speaks of justifying of persons, not of works.

But such as will have our works the formal cause of our justification, they put them in the chair of Christ’s merit, and they must be meritorious as Adam’s legal obedience should have been: yea, but not, but by and of gracious estimation, God so esteeming them, say they. True: but, as is proven, neither was Adam’s obedience meritorious, but by God’s estimation: Yea and Calvin gives a power of meriting ex pacto [by covenant] to our works. But our works of grace are dyed and washen in Christ’s blood, and justified that they may justify us. But the Scripture speaks nothing of justifying of works, or not imputing sin to our works. Antinomians dream of a freeing of both the person and works of a justified man from Law-obligation, and that is a way indeed to justify works of murder and adultery in David or any justified man from being sins against the Law of God: But because our works of grace have an intrinsical power of meriting and justifying communicated to them by the merits of Christ, they must be far more our formal righteousness before God, then Adam’s righteousness was his justification and life before God. And if our works of grace have no power of merit or worth communicated to them from Christ’s death, then must it follow, though Christ had never dyed, our works may have the same gracious esteem of God, the same power of meriting, of justifying and saving they now have.

How we are redeemed from our vain conversation.

Yea, and since Christ hath redeemed us from our vain conversation, 1 Pet. 1:18. by his blood: Why but, as he hath redeemed us from hell, and purchased salvation to us, by giving us grace by our own good works after conversion to redeem and justify and save ourselves, so he hath redeemed us from our vain conversation, 1 Pet. 1:18. by giving us grace to do such works, before we be redeemed from our vain conversation, and before we be converted, as we may merit our conversion and Redemption from our vain conversation? If it be said, he absolutely and without any condition that is required, on our part, by his blood redeems all, whom he hath given his Son Christ to die for, from their vain conversation.

1. All mankind without exception (for by their way he hath died for them all) must be redeemed from their vain conversation and converted: Nothing can be more false.

2. The Gospel to no purpose, and the Gospel-Commands shall in vain crave obedience, or so much as the duty of hearing the Gospel, from such as are not yet redeemed from their vain conversation, or not yet converted: For that Redemption is promised to them absolutely, without any condition required of them, saith this way.

Objections against the distinction of right to life, & possession of life, removed.

Obj. If works have a causative influence on the possession of glory, as working on wages, and fighting on victory, then must they have influence on just possession also: For possession, except it be just, is no possession, but usurpation.

Answ. Possession is essentially the enjoying of anything pleasant, gainful, yea or honest, whether the title be just or unjust. The Title is accidental to the Possession.

The title or right is accidental to the nature of possession.

Obj. 2. He that possesseth the Crown, possesseth the Diamonds and precious stones and the worth of the Crown; Therefore he that possesseth life, possesseth the right and title to it.

Answ. True: but hence it followeth not but possession and right to what we possess do differ in their nature. Nor do we properly possess the right of possession: for the right or title is modus rei, non res [the mode of the thing, not the thing], the manner of and the due or the undue way of the possession thereof.

Possession of life, and due right to life, are both from Christ but diverse ways.

Obj. 3. Is not possession of eternal life from Christ, as well as the title or right to the Crown from Him?

Ans. True, both are from Christ, but not the same way. Possession of the Crown is the enjoying thereof, and is from free grace, and we, as willing and sanctified agents, make use thereof: But Christ alone bought with his blood the title and right to it. And when he gave his life for the rightful and due possession of glory to us, we did contribute nothing either request or help to procure the title, and the grace to enter into the possession by faith is the fruits also of free grace. Nor can it be denied but our good works, by which we enter into possession of the Crown, are also the fruit of Christ’s death: but yet not so as there is any meritorious or federal power of deserving the possession communicate to our works; Only they are made by Christ’s death the obliged way to the possession of life.

How the promise is made to godliness.

Obj. 4. How then is there a promise of the life to come made to Godliness, 1 Tim. 4:8?

Answ. That promise is neither a promise of the Covenant of Works, for by the deeds of the Law no flesh can be saved: Nor is it a federal promise of the Covenant of Grace, strictly so called, except any would say that it is called a promise especially for faith, which is special Godliness, and the acknowledging of the truth, which is according to godliness, Tit. 1:1. and so a promise made to the Godly in so far as he is in Christ by faith, and in Christ is the promise of life, 2 Tim. 1:1.

Nor 3. is the promise of a title and right, which is made to Christ our Ransom payer, made to our Godliness, as if it did buy our right to life eternal, or were the price thereof.

4. Life is promised to Believers who work, not because they work:

And 5. the Lord in these only showeth the order of bringing men to glory, not the causes of the right and title to glory, except we say the mowing of the first quarter of the Meadow is the cause of the mowing of the second, because it makes way to the mowing of the second, and the mowing of the second quarter is a cause of the mowing of the third, and so forth, until all be mown. As, because God gives grace to work, to run, to use means, therefore he giveth, of free grace, the crown of life in the possession thereof.

Obj. Adam’s Law-obedience should only have so, and by this way been the cause or way to the possession?

Ans. Not so, if Adam had perfected his obedience, he should have claimed life by right of sinless, federal merit, ex pacto, without suiting of it by any title of grace merited by CHRIST, not so we. Its true believers are called ἄξιοί, worthy, Rev. 3. but that is legally in Christ the Head, not that the meritorious worth of Christ goeth out of himself and renders our works intrinsically meritorious.

FOOTNOTES:

[1] Alphonsus decimus rex Castellae. Melius ordinatiusque singula conderentur. [Better and more orderly.] Pamphlet printed an. 1647. p. 31.

[2] Luther, Gal. 5. In libello de votis Monasti [In a booklet on the vows of Monasticism.]. [Martin] Chemn[itz]. Loc. Com. de bonis oper. cap. 1. qu 3. pag. 21, 22. Confess. August. & Apol art. 10.

[3] Docent nostri, quod necesse sit bona opera facere, non ut confidamus per ea gratiam mereri sed propter voluntatem Dei [Our teachers teach that it is necessary to do good works, not that we are confident that through it we deserve grace but for the will of God], lib. 6. Concor. p. 666.

[4] See [Thomas] Cartwright, see D. [William] Fulke against the Jesuits of Rhems, Jam. 2.

[5] [Thomas] Stapleton de sola fide justificante, l. 8. c. 9. haec autem fides siue charitate mortua est [but this faith or charity is dead].

[6] Jam. 2. seu ficta & hypocritica [it is fiction and hypocritical], 1 Tim. 1. quantum ad perfectae justitiae vitam & veritatem, non autem quantum ad seipsem sibique propriam virtutem, &c. [with regard to the life and truth of perfect righteousness, but not in respect to itself and to its own virtue, &c.]. Lorin[us]. Commen in Jac. 2.26. (Sicut enim corpus) non fit comparatio cum homine mortuo; nam cum corpore, nam homo mortuus non potest proprie vocari homo; sed corpus mortuum est proprie corpus. Quo etiam pacto fides sine operibus, est vere fides, litet mortua [(For like a body) there is no comparison with a dead man; for together with the body, a dead man cannot properly be called a man; but a dead body is properly a body. In which way even faith without works is truly faith, even though it is dead]—Nec satis placet quod addit (Cajetan in Comment.) fidem sine operibus mortuam, quoniam opera sunt concomitantia sidem [Nor is it enough that he adds (Cajetan in Comment.) that faith without works is dead, since works are associated in part]. Estius Com., non comparat Apostolus fidem mortuam cum homine mortuo, sed cum corpore mortuo, sicut ergo corpus mortuum est vere & proprie corpus, ita fides mortua vere & proprie fides est [the Apostle does not compare dead faith with a dead man, but with a dead body: just as therefore a dead body is truly and properly a body, so dead faith is truly and properly faith].

[7] שָׁעַן Inniti, herere, recumbere est corporis [To lean, on, cling to, there is a reclining of the body], 2 King. 5:18. & 7:2. The Lord answered upon whose hand the King leaned. Gen. 13:4. lean down under the tree. 2 Chro. 14:11. Asa cried to the Lord, help us, help us, for we lean upon thee. שָׁעָה aspexit cum delectationes cum [he gazed with pleasures with] עַל est inniti, recumbere [to lean on, recline]. רמט silere, tacere [remain silent, be silent], Ezek. 27:17. Ps 131:2. דָּבַק In Kal. agglutinatus est, a thesit, amore conjugali, & bitumina conjunctis [glued to, clung to, conjugal love, and joined together by bitumen]. Shimler in Lexico. בָּטַח Firmiter initi unde sumitur pro securum esse, eo quod confidentiam sequatur securitas opponitur dubitationi. Est in aliquo spes omnes sic reponere, ut secure quiescat animus adversus omnia pericula & res arduas suscipere audeat [The firm agreement from which it is taken is for being safe, because the confidence which follows security is opposed to doubt. There is some hope to restore it all, so that the mind may rest securely against all dangers and dare to undertake arduous things]. צָלַל A summo ad imum devolvit [It rolls from the highest to the lowest]. סָמַךְ Innixus conjunctus, vicinus fuit, confirmavit, stabilivit [It was joined by leaning, it was near, it strengthened, it supported].

[8] Remonstr. Apol. c. 10· fol. 13 col. 2. Jacobum de justificationis declaratione non loqui docent verba ipsa. Quis enim adeo vecors est qui cum Apostolo contendere voluerit, an homo declaretur justus ex fide, fides enim quatenus fiducia est & distincta ab operibus pietatis, non est nisi in corde hominis. Theologia enim eorum non patitur credere hoc verum esse—nam ne de operibus ipsis constare potest an sint bona opera: non enim possunt esse bona nisi ex fide fiant, ex fide enim fieri non modo non potest alteri declarari, sed ne illi ipsi, id constare potest, qui ea facit. Quia reprobus illa eadem opera praestare potest [James teaches by these very words that he does not speak of declared justification. For who is so far insane who wishes to contend with the apostle, whether a man is declared just by faith, for faith, insofar as it is confidence and distinct from works of piety, is only in the heart of man. For their theology does not allow them to believe that this is true—for it may not be clear from the works themselves whether they are good works: for they cannot be good unless they are done in good faith, for it is not possible by faith that it can be declared to another, but it cannot be seen to him who does them. Because the reprobate can perform those same works.].

[9] [Lucas] Trelcatius senior de Justifica 1. Class. Arg. 373. Paulus, per quod homines credentes justificantur coram DEO, docet. Jacobus, quo modo justificari cognoscantur. 2. Paulus, fide verâ solum nos justificaris: Jacobus, quaenam sit vera illa fides, ab effectis, probat. 3. Paulus huic verae fidei tribuit justificationem sine operibus ut causis justificationis: Jacobus fidei fictae detrahit hanc vim, & contra veram probat ab effectis veris. 4. Paulus negat bona opera praecedere justificandum: Jacobus dicit ea justificatum sequi. 5. Paulus à causis justificationis ad effecta descendit, quibus detrahit coram Deo vim justificandi, ut iu solidum id tribuat Dei gratiae & Christi mérito [Paul teaches that through believing men are justified before GOD. James, how they are known to be justified. 2. Paul, that we are only justified by true faith: James proves from the effects what that true faith is. 3. Paul attributes this justification to true faith without works as causes of justification; James pulls down this strength of feigned faith, and examines it against the true from the effects of the true (i.e., faith). 4. Paul denies that good works precede justification; James says that they follow justification. 5. Paul descends from causes of justification to effects, which he removes from the power of justifying before God, in order that he may attribute it to God’s grace and the merit of Christ.].

[10] Professores Leyden. in Synosi Pur. Theolo. Dis. de Justific. & in Censra Confessio. Remonstrant. c. 10. pag. 145. Apud Paulum nomen Justificationis sumitur pro ipso justificandi actu, qui solius DEI est tanquam causae efficientis principalis, fidei tanquam causae instrumentalis. Apud Jacobum pro fidei professione fides sumitur [In Paul, the name of justification is taken for the act of justifying itself, which belongs to GOD alone as the principal efficient cause, and to faith as the instrumental cause. In James, faith is taken as a profession of faith.].

[11] Calvin. Instituti li. 3. c. 17. n. 11. Iucidunt in duplicem Paragolismum: Alterum in justificationis, alterum in fidei vocabulo.—Tu credis (inquit) quod Deus est, sane si nihil en istâ fide continetur, nisi ut credatur Deum esse, jam nihil mirum est si non justificet.—nec vero dum hec adimitur quicquam derogari putamus fidei Christiana.—N. 12. Justificari â Paulo dicimur, cum obliterata justitiae nostrae memoria justi reputamur, eo si expectasset Jacobus praepostere citasset. Illud ex Mose, Credidit Abraham Deo.—Si absurdum est effectum sua causa priorem esse, aut falso testatur Moses eo loco, imputatum fuisse Abrahae fidem in justitiam, aut ex ea quam in Isaac offerendo praestitit obedientia, justitiam non fuit promeritus, nondum concepto Ismaele, qui jam adoleverat, antequam nasceretur Isaac, fide sua justificatus fuit Abraham [For they fall into two fallacies; one respecting the word “faith,” the other respecting the word “justification.”—“Thou believest,” says he, “that there is one God.” Indeed, if nothing be contained in this creed but a belief of the Divine existence, it is not at all surprising that it is inadequate to justification. And we must not suppose this denial to be derogatory to Christian faith.—N. 12. For we are said by Paul to be justified, when the memory of our unrighteousness is obliterated, and we are accounted righteous. If James had alluded to this, it would have been preposterous for him to make that quotation from Moses; “Abraham believed God,” &c.—If an effect antecedent to its cause be an absurdity, either Moses falsely asserts in that place, that Abraham’s faith was imputed to him for righteousness, or Abraham did not obtain righteousness by his obedience, displayed in the oblation of his son. Abraham was justified by faith.].

[12] David Pareus, Com in Jacobum c. 2. Absurde enim diceret fidem, v. 21 cooperatam fuisse operibus (nisi opera senechdochice sumeret, per metonymam effecti pro ipsa fide operibus conspicua) 1. Juberet videre, quod non erat & quod non dixerat: Quia fidei nullam mentionem fecerat: potius diceret, vides opera fuisse cooperata &c. 2. Absurde etiam diceret, ver. 22. Credidit Abraham Deo Scripturam opere impletionis filii impletam fuisse Scriptura enim de fide & Justificatione Abrahami impleri non poterat, nisi per fidem justificantem, cujus in historia oblationis nulla habetur mentio: imo sibi contradiceret, ver. 20. ex operibus, & ver. 22. ex fide Abrahamum justificatum asserens. 3. Absurde etiam ex Scriptura Credidit Abraham Deo inferret, ver. 24. videtis ex operibus justificari hominem. Potius enim contrarium inferendum erat. Videtis ex fide justificari hominem, non ex fide, &c. Ipse Jaco. Arminius disput. priva. 8. th. 7. Justificatio apud Jacobum pro manifestone & declaratione Justificationis, quae fide fit & operibus, sed alia ratione quam ea qua fides propitiationem & justiti am à DEO propositam apprehendit quae cêrte fide & opperibus non aprehenditur, sed apprehensa declaratur—fides non accipitur eo modo quo apud Paulum, pro assensu nempe fiduciali, sed pro fidei confessione & professione quomodo fides sumpta se habet ut opera, nempe ut cum bonis operibus juncta declaret & manifestet hominem justificatum, & sic justificat, &c. [Com. In James c. 2. It is absurd to say that faith, v. 21, had worked together with works (unless works be assumed a synecdoche, by becoming a metonym for works of faith itself.) 1. In order to see, what was not and what he had not said: because he had made no mention of the faith; rather he would say, you see that the works were working together, &c. 2. Absurdly now it is said, ver. 22. Abraham believed the Scripture of God was fulfilled by the work of his son; for the Scripture concerning the faith and justification of Abraham could not be fulfilled, except by justifying faith, of which no mention is made in the history of the oblation: yea, he would contradict himself. ver. 20. from works, and ver. 22. asserting that Abraham was justified by faith. 3. Absurdly now it is inferred out of the Scripture Abraham believed God, ver. 24. Ye see that a man is justified by works. For the contrary was to be inferred. Ye see that a man is justified by faith, not by faith, &c. James Arminius himself. disput. priva. 8. th. 7. Justification in James for the manifestation and declaration of justification, which is done by faith and works, but in a different manner than that by which faith apprehends the propitiation and justice proposed by GOD, which is not apprehended by faith and works, but is declared apprehended—Faith is not taken in the same way as in Paul, for his fiduciary assent, but for the confession and profession of faith, in the same way that faith taken is related to works, namely, that when combined with good works, he may declare and manifest a man justified, and thus justifies, &c.]

[13] Cajetanus in Jacob. c. 2 v. 23. Adverte, prudens Lector, quod Jacobus non sentit fidem absque operibus mortuam esse (quoniam constat nos justificari per fidem absque operibus ut patet in infantibus, &c.) sed sentit fidem sine operibus hoc est renuentem operari esse mortuam, & impleta est (Scriptura) quoad executionem maximi operis, ad quod parata erat fides Abrahae,—uterque verum dicit: Paulus quidem quod non factis ceremonialibus aut judicialibus secundum se, sed fidei gratia justificamur. Jacobus autem quod non fide sterili, sed fidei foecunda operibus justificamur [Notice, wise reader, that James does not perceive that faith without works is dead (since it is certain that we are justified by faith without works, as is evident in infants, &c.), but he perceives that faith without works, that is, refusing to work, is dead; and it was fulfilled (the Scripture) as to the execution of the greatest work, for which Abraham’s faith was prepared,—each of them says the truth; that Paul does not say that according to the ceremonial or judicial deeds, but by the grace of faith we are justified. James, however, that we are justified not by a barren faith, but by the fruitful works of faith.].

[14] Catech. Raccov. c 9. [“Of Faith”] de Prophe. munere [Of the Prophetic Office of Christ], l. C. pag. 193.

[15] Socinus, tract. de justific. p. 58. Meminisse debemus fidem hanc qua scilicet justificamur, esse obedientiā. Socin. de Chris. Servat, p. 3. c. 2. In Christum credere nihil aliud est quam ad ipsius Christi normam & praescriptum obedientem, praebere. Cateche. Raccovien. de prophetico, I. C. munere, c. 9. pag. 193 Ergo tu obedientiam sub fide comprehendis? Sic est Jac. 2. ut fidem Abrahae ex operibus consummatam, p. 194. they expone that. Vt penitentiam agamus; non secundum carnem ambulemus,—nullius peccati habitum contrahamus, omnium vero virtutum Christianarum habitus comparemus [We must remember that this faith, by which we are justified, is in obedience. Socin. de Chris. Servat, p. 3. c. 2. To believe in Christ is nothing else than to offer obedience to the norm and prescription of Christ himself. Cateche. Raccovien. de prophetico, I. C. munere, c. 9. pag. 193. Do you then comprehend obedience under faith? Thus it is James 2. that Abraham’s faith was consummated by his works, p. 194. they explain that. That we may repent; Let us not walk according to the flesh,—let us contract the habit of no sin, but let us compare the habits of all the Christian virtues.]. Remonstr. Armini. Confess. c. 10. th. 2. Vtique necesse est fidei praescriptum non alio modo hic (quatenus justificat) consideretur, quam quatenus proprietate sua naturali obedientiam fidei includit: Hac ratione considerata fides totam hominis conversionem Euangelio praescriptam suo ambitu continet [Certainly the prescription of faith must necessarily be taken into consideration here in no other way (so far as it justifies) than insofar as it includes the natural obedience of faith by its very nature.], Remon. Apologia fol. 113, 114. Edward Poppius. August. Porta. fol. 28.

[16] See the Learned Commenter, D. [Robert Boyd of] Trochrigge, on Eph. 1:8, 9.

[17] Calvinus Inst. l. 3. c. [14]. n. 21. Respo. ad 1. Arg. Istis nihil obstat quo minus opera Dominus tanquam causas inferiores amplectatur. Sed unde id? Nempe quos suâ misericordia aeternae vitae haereditati destinavit, eos ordinaria sua dispensatione per bona opera inducit in ejus possessionem. Quod in ordine dispensationis praecedit, posterioris causam nominat [No obstacle arises from these things to prevent good works being considered by the Lord as inferior causes. But how does this happen? Because those whom his mercy hath destined to the inheritance of eternal life, he in his ordinary dispensations introduces to the possession of it by good works. That which in the order of his dispensations precedes, he denominates the cause of that which follows.].

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Part 1. CHAPTER XIX.

January 1, 2022James Dodson

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Part 1. CHAPTER XIX.

January 1, 2022James Dodson

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