(1.) I am not satisfied that any of those who at present oppose this doctrine do, in holiness or righteousness, in the exercise of faith, love, zeal, self-denial, and all other Christian gi'aces, surpass those who, in the last ages, both in this and other nations, firmly adhered unto it, and who constantly testified unto that effectual influence which it had into their walking before God. Nor do I know that any can be named amongst us, in the former ages, who were eminent in holi- ness (and many such there were), who did not cordially assent unto that imputation of the righteousness of Christ which we plead for. I doubt not in the least but that many who greatly differ from others in the explication of this doctrine, may be and are eminently holy, at least sincerely so ; which is as much as the best can pretend unto. But it is not comely to fuid some others who give very little evidence of ' See " Discourse on the Holy Spirit," vol. iii. of Owen's works.
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their " dilisfent followino; after that holiness without which no man shall see God," vehemently declaiming against that doctrine as de- strnctive of holiness, which was so fruitful in it in former days.
(2.) It doth not ajopear as yet, in general, that an attempt to in- troduce a doctrine contrary unto it hath had any great success in the reformation of the lives of men. Nor hath personal righteous- ness or holiness as yet much thrived under the conduct of it, as to what may be observed. It will be time enough to seek countenance unto it, by declaiming against that which hath formerly had better effects, when it hath a little more commended itself by its fruits.
(3.) It were not amiss if this part of the controversy might, amongst us all, be issued in the advice of the apostle James, chap. ii. 18, " Show me thy faith without thy works, and I will show thee my faith by my works." Let us all labour that fruits may thus far de- termine of doctrines, as unto their use unto the interest of righteous- ness and holiness; for that faith which doth not evidence itself by works, that hath not this hhiit,iv, this index which James calls for, whereby it may be found out and examined, is of no use nor consi- deration herein.
2. The same objection was from the beginning laid against the doctrine of the apostle Paul, the same charge was managed against it; which sufficiently argues that it is the same doctrine which is now assaulted with it. This himself more than once takes notice of, Eom. iii. 31, " Do we make void the law through faith?" It is an objection that he anticipates against his doctrine of the free justification of sinners, through faith in the blood of Christ. And the substance of the charge included in these words is, that he destroyed the law, took off all obhgation unto obedience, and brought in Antinomianism. So again, chap. vi. 1, "What shall we say then? shall we continue in sin, that grace may abound?" Some thought this the natural and genuine consequence of what he had largely discoursed conceraing justification, which he had now fully closed; and some think so still: " If what he taught concerning the grace of God in our justification be tnie, it will not only follow that there will be no need of any relin- quishment of sin on our part, but also a continuance in it must needs tend unto the exaltation of that grace Avhich he had so extolled." The same objection he repeats again, verse 15, " What then? shall we sin, because we are not under the law, but under grace?" And in sundry other places doth he obviate the same objection, where he doth not absolutely suppose it, especially Eph. ii. 9, 10. We have, therefore, no reason to be surprised with, nor much to be moved at, this objection and charge; for it is no other but what was insinuated or managed against the doctruie of the apostle himself, whatever enforcements are now given it by subtilty of arguing or rhetorical
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exaggerations. However, evident it is, that there are naturally in the minds of men efficacious prejudices against this part of the mystery of the gospel, which began betimes to manifest themselves, and ceased not until they had corrupted the whole doctrine of the church herein: and it were no hard matter to discover the principal of them, were that our present business; however, it hath in part been done before.
3. It is granted that this doctrine, both singly by itself, or in con- junction with whatever else concerns the grace of God by Christ Jesus, is liable unto abuse by them in whom darkness and the love of sin are predominant; for hence, from the very beginning of our religion, some fancied unto themselves that a bare assent unto the gospel was that faith whereby they should be saved, and that they might be so however they continued to live in sin and a neglect of all duties of obedience. This is evident from the epistles of John, James, and Jude, in an especial manner. Against this pernicious evil we can give no relief, whilst men will love darkness more than light, because their deeds are evil. And it would be a fond imagina- tion in any, to think that their modellings of this doctrine after this manner will prevent future abuse. If they will, it is by rendering it no part of the gospel; for that which is so was ever liable to be abused by such persons as we speak of.