2G2 AN ExrosiTioN, WITH NOTES, [Jas. II. 24.
justified by works ; and therclbre the Popiish gloss will not remove the seeming contrariety between the apostles.
2. The Arniinians and [Sociniaus go another way to work ; and that they may deceive with the fairer pretence, seem to ascribe all to grace, and to condemn the merit of all sorts of works, because poor, weak, and imperfect; but they make new obedience the instrument of justi- fication, and say tliat the free grace of God is only seen in the acce])ta- tionof our im})erfect obedience. So doth Socinus^ and others.- And the way of reconciliation which they propose between the apostles is this : Faulus cum necjat nos ex opcribusjustijivari, nomine operum pcr- feclam per totam vitam legis divince observed ionem mtelligit, nee aliud quidquam dicere vult, nisi nos ex merito ipsorum operum nequaquam justijicari coram Deo, non auiem ad nos coram ipso jusiijicandos nulla opera nostra requiri ; sunt enim opera, id est obedientia quam Christo piwstamics, licet nee efficiens, nee meritoria, tamen causa sine qua non justijicationis coram Deo atque ccternce sulutis. That Paul, when he denieth justification by works, understandeth by works perfect obe- dience, such as the law required ; and James only new obedience, which is the condition, without which we are not justified. So Socinus, 2Synops. Justif., p. 17, and herein he is generally followed by the men of his own school.-^ But to this I reply — (1.) That the apostle Paul doth not only exclude the exact obedience of the law, but the sincere obedience of the gospel, all kind of works from the business of justifica- tion, as appeareth by the frequent disjunction or opposition of faith and works throughout the scriptures. Take these for a taste: — Eph. ii. 8, 9, ' 13y grace ye are saved through faith, and that not of yourselves ; it is the gift of God. Not of works, lest any man should boast.' So Rom. xi. 6, ' If by grace, then it is no more of works ; otherwise grace is no more grace. 13ut if it be of works, then it is no more of grace ; otherwise work is no more work.' The two ways of grace and works are incom[)atible. A mixed and patched way of works and grace together will never be accepted of God. The new cloth sewed on upon the old confidence makes the rent the worscr. It was the error of those against whom Paul dealeth in his epistles to rest half upon Christ and half upon works ; and therefore is he so zealous everywhere in this dispute : Gal. v. 4, ' Christ is become of none effect unto you, whosoever arc justified by the law; ye are fallen from grace.' For they did go about to mix both the covenants, and so wholly destroyed their own interest in that of grace. (2.) It is a matter of dan- gerous consequence to set up works, under what pretence soever, as the matter or condition of our justification before God. It robbeth God of his glory, and weakeneth the comfort of the creature. God's glory sufiercth, because, as far as we ascribe to ourselves, so much do we take off from God. Now when we make our own obedience the
1 Socin. Fragm. de Juallllcat., p. 'J.
2 Coufess. Armin., cap. 18, sec. 3. Dv Haminoinl, L';U., j). 47, the first edition.
•* ' Paulus ea a fide opera removet qua) perpetuuiu perfectissimumque per omnem vitsB cursum obedientiam continent. Jacobus vero ea intelligit opera qua; homines spe praj- miorum divinorum ducti ex anitno, oninibusque viribus perficiunt, quamvis ouini pro- lapsione nequaquam careant, habitus tamen vitioruui quidem omnium exuisse, omnium autem virtutum sibi comparasse, merito dici possiut.' — Volkcl. lib. de Vera Rclvjione, cap. 3, p. 180.
JaS. II. 24.] UPON THE EPISTLE OF JAMES. 263
matter or condition of our rij^hteousness, we glory in ourselves, con- trary to that, Kora. iv. 2, 3, and detract from free grace, by which alone we are justified, Kom. iii. 24, and the creature sufFereth loss of com- fort when his righteousness before God is built upon so trail a founda- tion as his own obedience. The examples of the children of God, who were always at a loss in themselves, show how dangerous it is to stand upon our own bottom. Take a few places : — Job ix. 2, 3, ' How shall a man be just with God ? If he will contend with him, he can- not answer him one of a thousand.' So ver. 20, 'If I justify myself, my own mouth shall condemn me. If I say, I am perfect ; it shall also prove me perverse.' So ver, 30, 31, 'If I wash myself with snow water, and make my hands never so clean, yet thou shalt plunge me in a ditch ; my own clothes shall abhor me.' So also David showeth that he was never able to enter upon this plea, to jus- tify himself by his own obedience, Ps. cxliii. 3, and cxxx. 3. And in the New Testament abundantly do the saints disown their obedience and righteousness, as not daring to trust it, yea, their new obedience upon gospel terms : 1 Cor. iv. 4, ' I know nothing by myself, yet am I not hereby justified.' He did what he was able, was conscious to himself of no crime and unfaithfulness in his ministry and dispensation, yet all this will not justify. So Phil. iii. 9, ' Oh ! that I might be found in him, not having my own righteousness,' &c. He durst not trust the inquiry and search of justice with any act or holiness of his own.