cumcised after the manner of Moses, ye cannot be saved (t)." This opinion was first publicly advanced at Antioch, not long after the ascension of our Saviour, and it produced so much "dissension and disputation," and was considered as a point of so great importance, that it was "determined that Paul and Barnabas, and certain others of them, should go up to Jerusalem unto the Apostles and Elders about this question." Upon their arrival at Jerusalem, they declared the purpose of their journey, and "the Apostles and Elders came together to consider of this matter;" and after a full discussion, the doctrine of the Judaizing Christians was condemned, and the Gentile converts were pronounced to be free from the burden of the Mosaic law. Though this decision carried with it not only the authority of the "Apostles and Elders with the whole church," but also the express sanction of the Holy Ghost (u), and was formally communicated in writing to the churches, and confirmed by the special mission of " Judas, and Silas, chief men among the brethren, who were sent to tell the same things by mouth," yet the practice of circumcising the Gentile converts, and of requiring their obedience to the other legal ordinances, continued to prevail. The severity with which this practice was reproved by St. Paul, and the decided

(t) Acts, c. 15. v. 1. (u) Acts, c. 1 5. v. 22, 23 & 28.

decided manner in which he maintained the doctrine of Justification by Faith without the deeds of the law, unhappily led to another error in the highest degree injurious to the cause of religion and virtue. It was inferred, that because Faith would justify, and the deeds of the law were unnecessary, Christians were under no obligation to obey the moral precepts of the Mosaic law (x), and that Faith-alone would entitle them to all the privileges and blessings of the Gospel, both here and hereafter. This error, as congenial to the corrupt nature of man, as it is contradictory to the true spirit of Christianity, was eagerly adopted, and produced its obvious consequences, licentiousness and profligacy. St. James, in his Epistle (y), argues against it with great earnest

ness

(x) Irenæus, Lib. 1. cap: 23, says, that Simon Magus, mentioned in the Acts, c.8, taught, secundum ipsius gratiam salvari homines, sed non secundum operas justas, which is a clear proof how early the doctrine of Justification by Faith was corrupted, and that salvation by grace without Good Works was considered as an heretical doctrine. Irenæus lived in the second century, and his authority upon this point cannot be questioned. This corruption is the more remarkable, as St. Paul seems to have guarded against it, Rom. c. 6. v. 1 & 15. Gal. c. 2. v. 17. St. Paul himself tells us that his doctrine was misrepresented, Rom. c. 3. v. 8. St. Peter says the same of St. Paul's doctrine, 2 Pet. c. 3. v. 15 & 16.

(y) Veterum multi (eosque inter Augustinus) censent Epistolam Jacobi, et Johannis primam, et Judæ,

ness and force, and shews that Faith cannot justify in the way contended for by the supporters of this mischievous doctrine, since "by works a man is justified, and not by Faith only (2)." Here St. James uses the word Faith, not in the sense in which it was used by St. Paul when speaking of Justification, but in the sense in which it was used by those whose opinions he is combating, namely, bare belief, without producing inward purity or practical obedience: this is evident, by his attributing the Faith of which he is speaking, to devils (a). By works, he means not the ceremonial works of the Mosaic law, which were rejected by St. Paul, but works of benevolence and conformity to the will of God, as appears from the illustration of a brother or

sister

et eam quæ Petri secunda dicitur, scriptas adversus eos qui Paulinas Epistolas prave interpretantes, Fidem dicebant sine bonis operibus ad salutem sufficere. Bull. It is evident from the beginning of the 4th chapter, that the Christians, to whom St. James addressed his Epistle, were guilty of many vices and irregularities. They scem to have relied upon Faith as alone sufficient for salvation, and to have been regardless of their moral conduct.

(z) Jas. c. 2. v. 24.

(a)" The devils, we find, confessed Christ, saying, Thou art Christ the Son of God, Luke, c. 4. v. 41, the same form of words, almost verbatim, in which the Apostles of our Saviour made confession of their Faith, John, c. 6. v. 69.". Allen.

sister who is naked and destitute of daily food (b), and from the examples of Abraham and Rahab(c), who gave proof of their Faith by their actions. And by the word justify he does not mean, as St. Paul did, Justification or remission of past sins at the time of admission into the Christian Covenant, but the continuance in a state of Justification, which would be followed by Salvation; and here again he conforms himself to the language of those whose error he is refuting. In reasoning upon this point, he asks, "Can Faith save him (d)?” Implying, that the Faith spoken of is insufficient for Salvation. But if it be insufficient for Salvation in the world to come, it is insufficient to keep a person in a state of Justification in this world; and accordingly the Apostle soon after says, "By works a man is justified, and not by Faith only (e);" that is, Faith only will not preserve a man in a justified state; it must be accompanied by works, for "Faith without works is dead." It is evident that the Faith here spoken of may exist without works; and in that case it

is of no avail to Salvation.

Let it be remarked,

that whenever St. Paul, in speaking of Justification, uses the word Works or Deeds, he invariably adds" of the law;" he frequently says, a man is not justified by the works of the law,

(b) V. 15.
(d) C. 2. v. 14.

(c) V.21 & 25.
(e) V. 24.

but

та

I 4

but not once does he say, a man is not justified by works so scrupulous is he upon this point, that he repeats the expression, "works of the law," three times in one verse (f). The works, therefore, which he rejects from any share in Justification, are the ceremonial works of the law, for which the Judaizing Christians contended. On the other hand, St. James, in speaking upon the same subject, uses the word "works" simply, never adding "of the law:" he does not therefore mean the ceremonial works of the law, but moral works, which the corrupters of St. Paul's doctrine pronounced to be of no importance. And even to these works he does not attribute the whole of Justification, for his expression is," By works a man is By works a man is justified, and not by Faith only;" that is, he admits the necessity of Faith, but asserts, that a man is not justified by Faith only: Moral works must follow Faith, or a man will not continue justified, or in a justified state (g).

It has been noticed, that both St. Paul and

(f) Gal. c. 2. v. 16.

St.

(g) Calvin, Lib. 3. cap. 11. sect. 13, concludes, that if works have any share in Justification, there is boasting in works: this by no means follows; for we do not say that works have any intrinsic merit, but that they are the appointed condition of Justification. The same objection would hold against the doctrine of Justification by Faith, for we are not allowed to boast of Faith, or to consider it as possessing any intrinsic merit.