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obedience is elsewhere mentioned in the New Testament, it is mentioned as a fruit and evidence of his faith. Heb. xi. 17. 66 By faith Abraham, when he was tried, offered up Isaac ; and he that had received the promises, offered up his only begotten son."

And in the other instance which the apostle mentions, verse 25, "Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way?" The apostle refers to a declarative judgment, in that particular testimony which was given of God's approbation of her as a believer, in directing Joshua to save her when the rest of Jericho was destroyed, Josh. vi. 25. "And Joshua saved Rahab the harlot alive, and her father's household, and all that she had; and she dwelleth in Israel even unto this day; because she hid the messengers which Joshua sent to spy out Jericho." This was accepted as an evidence and expression of her faith. Heb. xi. 31. "By faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace." The apostle in saying, "Was not Rahab the harlot justified by works?" by the manner of his speaking has reference to something in her history; but we have no account in her history of any other justification of her but this.

4. If, notwithstanding, any choose to take justification in St.. James's, precisely as we do in Paul's epistle's, for God's acceptance or approbation itself, and not any expression of that approbation, what has been already said concerning the manner in which acts of evangelical obedience are concerned in the affair of our justification, affords a very easy, clear, and full answer. For if we take works as acts or expressions of faith, they are not excluded; so a man is not justified by faith only, but also by works; i. e. he is not justified only by faith as a principle in the heart, or in its first and more imminent acts, but also by the effective acts of it in life, which are the expressions of the life of faith, as the operations and actions of the body are of the life of that; agreeable to verse 26.

What has been said in answer to these objections, may also, I hope, abundantly serve for an answer to another objection, often made against this doctrine, viz. that it encourages licentiousness in life. For, from what has been said, we may see that the scripture doctrine of justification by faith alone, without any manner of goodness or excellency of ours, does in no wise diminish either the necessity or benefit of a sincere evangelical universal obedience. Man's salvation is not only indissolubly connected with obedience, and damnation with the want of it, in those who have opportunity for it, but depends upon it in many respects. It is the way to salvation, and the necessary preparation for it; eternal blessings are bestowed in reward for it, and our justification in

our own consciences and at the day of judgment, depends on it, as the proper evidence of our acceptable state; and that, even in accepting of us as entitled to life in our justification, God has respect to this, as that on which the fitness of such an act of justification depends; so that our salvation does as truly depend upon it, as if we were justified for the moral excellency of it. And besides all this, the degree of our happiness to all eternity is suspended on, and determined by the degree of this. So that this gospel-scheme of justification is as far from encouraging licentiousness, and contains as much to encourage and excite to strict and universal obedience, and the utmost possible eminency of holiness, as any scheme that can be devised, and indeed unspeakably

more.

I come now to the

V. And last thing proposed, which is, to consider the "importance of this doctrine."

I know there are many who make as though this controversy was of no great importance; that it is chiefly a matter of nice speculation, depending on certain subtile distinctions, which many that make use of them do not understand themselves; and that the difference is not of such consequence as to be worth being zealous about; and that more hurt is done by raising disputes about it than good.

Indeed I am far from thinking that it is of absolute necessity persons should understand, and be agreed upon, all the distinctions needful particularly to explain and defend this doctrine against all cavils and objections. Yet all Christians should strive after an increase of knowledge; and none should content themselves without some clear and distinct understanding in this point. But we should believe in the general, according to the clear and abundant revelations of God's word, that it is none of our own excellency, virtue, or righteousness, that is the ground of our being received from a state of condemnation into a state of acceptance in God's sight, but only Jesus Christ, and his righteousness, and worthiness, received by faith. This I think to be of great importance, at least in application to ourselves; and that for the following reasons.

1. The scripture treats of this doctrine as a doctrine of very great importance. That there is a certain doctrine of justification by faith, in opposition to justification by the works of the law, which the apostle Paul insists upon as of the greatest importance, none will deny; because there is nothing in the Bible more apparent. The apostle, under the infallible conduct of the Spirit of God, thought it worth his most strenuous and zealous disputing about and defending. He speaks of the contrary doctrine as fatal and ruinous to the souls of men, in the latter end of the 9th chapter of

Romans, and beginning of the 10th. He speaks of it as subversive of the gospel of Christ, and calls it another gospel, and says concerning it, if any one," though an angel from heaven, preach it, let him be accursed;" Gal. i. 6-9. compared with the following part of the epistle. Certainly we must allow the apostles to be good judges of the importance and tendency of doctrines; at least the Holy Ghost in them. And doubtless we are safe, and in no danger of harshness and censoriousness, if we only follow him, and keep close to his express teachings, in what we believe and say of the hurtful and pernicious tendency of any error. Why are we to blame for saying what the Bible has taught us to say, or for believing what the Holy Ghost has taught us to that end that we might believe it?

2. The adverse scheme lays another foundation of man's salvation than God hath laid. I do not now speak of that ineffectual redemption that they suppose to be universal, and what all mankind are equally the subjects of; but, I say, it lays entirely another foundation of man's actual, discriminating salvation, or that salvation wherein true Christians differ from wicked men. We suppose the foundation of this to be Christ's worthiness and righteousness; on the contrary, that scheme supposes it to be men's own virtue; even so, that this is the ground of a saving interest in Christ itself. It takes away Christ out of the place of the bottom stone, and puts in men's own virtue in the room of him: So that Christ himself, in the affair of distinguishing actual salvation, is laid upon this foundation. And the foundation being so different, I leave it to every one to judge whether the difference between the two schemes consists only in punctilios of small consequence. The foundation being contrary, makes the whole scheme exceeding diverse and opposite; the one is a gospel scheme, the other a legal one.

3. It is in this doctrine that the most essential difference lies between the covenant of grace and the first covenant. The adverse scheme of justification supposes that we are justified by our works, in the very same sense wherein man was to have been justified by his works under the first covenant. By that covenant our first parents were not to have had eternal life given them for any proper merit in their obedience; because their perfect obedience was a debt that they owed God. Nor was it to be bestowed for any proportion between the dignity of their obedience, and the value of the reward; but only it was to be bestowed from a regard to a moral fitness in the virtue of their obedience, to the reward of God's favour; and a title to eternal life was to be given them, as a testimony of God's pleasedness with their works, or his regard to the inherent beauty of their virtue. And so it is the very same way that those in the adverse scheme suppose that we

are received into God's special favour now, and to those saving benefits that are the testimonies of it. I am sensible the divines of that side entirely disclaim the Popish doctrine of merit; and are free to speak of our utter unworthiness, and the great imperfection of all our services. But after all, it is our virtue, imperfect as it is, that recommends men to God, by which good men come to have a saving interest in Christ, and God's favour, rather than others; and these things are bestowed in testimony of God's respect to their goodness. So that whether they will allow the term merit or no, yet they hold, that we are accepted by our own merit, in the same sense, though not in the same degree, as under the first covenant.

But the great and most distinguishing difference between that covenant and the covenant of grace is, that by the covenant of grace we are not thus justified by our own works, but only by faith in Jesus Christ. It is on this account chiefly that the new covenant deserves the name of a covenant of grace, as is evident by Rom. iv. 16. "Therefore it is of faith, that it might be by grace." And chap. iii. 20, 24. "Therefore, by the deeds of the law, there shall no flesh be justified in his sight;" "Being justified freely by his grace, through the redemption that is in Jesus Christ." And chap. xi. 6. "And if by grace, then it is no more of works; otherwise grace is no more grace: But if it be of works, then is it no more grace; otherwise work is no more work." Gal. v. 4. "Whosoever of you are justified by the law, ye are fallen from grace." And therefore the apostle, in the same epistle to the Galatians, speaking of the doctrine of justification by works as another gospel, adds, "which is not another," chap. i. verse 6, 7. It is no gospel at all; it is law. It is no covenant of grace, but of works; not an evangelical, but a legal doctrine. Certainly that doctrine wherein consists the greatest and most essential difference between the covenant of grace and the first covenant, must be a doctrine of great importance. That doctrine of the gospel by which above all others it is worthy of the name of gospel, is doubtless a very important doctrine of the gospel.

4. This is the main thing for which fallen men stood in need of divine revelation, to teach us how we who have sinned may come to be again accepted of God; or, which is the same thing, how the sinner may be justified. Something beyond the light of nature is necessary to salvation chiefly on this account. Mere natural reason afforded no means by which we could come to the knowledge of this, it depending on the sovereign pleasure of the Being that we had offended by sin. This seems to be the great drift of that revelation which God has given, and of all those mysteries it reveals, all those great doctrines that are peculiarly doctrines of

revelation, and above the light of nature. It seems to have been very much on this account, that it was requisite the doctrine of the Trinity itself should be revealed to us; that by a discovery of the concern of the several divine persons in the great affair of our salvation, we might the better understand and see how all our dependence in this affair is on God, and our sufficiency all in him, and not in ourselves; that he is all in all in this business, agreeable to 1 Cor. i. 29-31. "That no flesh shall glory in his presence. But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption: That, according as it is written, He that glorieth, let him glory in the Lord." What is the gospel, but only the glad tidings of a new way of acceptance with God unto life, a way wherein sinners may come to be free from the guilt of sin, and obtain a title to eternal life? And if, when this way is revealed, it is rejected, and another man's devising be put in the room of it, without doubt, it must be an error of great importance, and the apostle might well say it was another gospel.

5. The contrary scheme of justification derogates much from the honour of God and the Mediator. I have already shewn how it diminishes the glory of the Mediator, in describing that to man's virtue and goodness, which belongs alone to his worthiness and righteousness. By the apostle's sense of the matter it renders Christ needless. Gal. v. 4. "Christ is become of no effect to you, whosoever of you are justified by the law." If that scheme of justification be followed in its consequences, it utterly overthrows the glory of all the great things that have been contrived, and done, and suffered in the work of redemption. Gal. ii. 21. "If righteousness come by the law, Christ is dead in vain." It has also been already shewn how it diminishes the glory of divine grace, (which is the attribute God hath especially set himself to glorify in the work of redemption ;) and so that it greatly diminishes the obligation to gratitude in the sinner that is saved. Yea, in the sense of the apostle, it makes void the distinguishing grace of the gospel. Gal. v. 4. "Whosoever of you are justified by the law, are fallen from grace." It diminishes the glory of the grace of God and the Redeemer, and proportionably magnifies man. It makes the goodness and excellency of fallen man to be something, which I have shewn are nothing. I have also already shewn, that it is contrary to the truth of God in the threatening of his holy law, to justify the sinner for his virtue. And whether it were contrary to God's truth or no, it is a scheme of things very unworthy of God. It supposes that God, when about to lift up a poor forlorn malefactor condemned to eternal misery for sinning against his majesty, and to make him unspeakably and eter

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