Rich. Baxters apology against the modest exceptions of Mr. T. Blake and the digression…

4. If with the named Expositors, you understand by [Works] a working-faith; either you grant as much as I affirm, in sense; or else you must utterly null all the Apostle's arguing, from vers. 13. to the end. For if by [Working-faith] you suppose that James meant that God did not only make [Faith it self] to be the principal condition, but also [its Working] in obedience, when there is opportunity, to be the secondary condition (or part of the condition) of Justification as continued; as being the necessary modus, or effect (both which it is in several respects) then you say the same in sense as I do, only changing the Scripture terms without and against reason. It is ordinary to make the modus or quality of that matter which is the substance of the condition, to be as real a part of the condition as the matter it self. As when you oblige your Debtor to pay you so much currant English money; it is here as necessary that it be [English] and [Currant] as that it be money. If you promise your servant his wages, on condition he serve you faithfully: here [Faithfulness] is as real a part of the Condition, as [Service.] If a man take a woman in Marriage, and estate her in all his Lands, on condition that she will be to him [a chaste, faithful Wife:] here her chaste fidelity is as true a part of the condition, as to be his Wife. So if God say, [He that hath a Working faith shall be justified and saved, and he that hath not, shall perish.] Here as faith is the principal part of the condition, so that it be a [Working] is the secondary, and as real a part of the condition, as that it be faith. And if Satan accuse you for not-believing (at Judgement) you must be justified, by producing your faith it self, so if he accuse you as having a faith that was not Working; how will you be justified but by the Works or Working disposition of that faith?

4. If with the named Expositors, you understand by [Works] a working-faith; either you grant as much as I affirm, in sense; or else you must utterly null all the Apostle's arguing, from vers. 13. to the end. For if by [Working-faith] you suppose that James meant that God did not only make [Faith it self] to be the p•incipall condition, but also [its Working] in obedience, when there is opportunity, to be the secondary condition (or part of the condition) of Justification as continued; as being the necessary modus, or effect (both which it is in several respects) then you say the same in sense as I do, only changing the Scripture terms without and against reason. It is ordinary to make the modus or quality of that matter which is the substance of the condition, to be as real a part of the condition as the matter it self. As when you oblige your Debtor to pay you so much currant English money; it is here as necessary that it be [English] and [Currant] as that it be money. If you promise your servant his wages, on condition he serve you faithfully: here [Faithfulness] is as real a part of the Condition, as [Service.] If a man take a woman in Marriage, and estate her in all his Lands, on condition that she will be to him [a chast, faithfull Wife:] here her chast fidelity is as true a part of the condition, as to be his Wife. So if God say, [He that hath a Working faith shall be justified and saved, and he that hath not, shall perish.] Here as faith is the principall part of the condition, so that it be a [Working] is the secondary, and as real a part of the condition, as that it be faith. And if Satan accuse you for not-beleeving (at Judgement) you must be justified, by producing your faith it self, so if he accuse you as having a faith that was not Working; how will you be justified but by the Works or Working disposition of that faith?