The Doctrine of Justification by Faith

The Apostle James on the other hand had no such scope or design, or any such occasion for what he wrote in this matter. He doth not enquire, or give intimation of any such enquiry, he doth not state the Case how a guilty convinced Sinner whose mouth is stopped as unto any plea or excuse for himself, may come to be justified in the sight of God, that is, receive the Pardon of sins, and the gift of Righteousness unto life. To resolve this question into our own Works, is to overthrow the whole Gospel. But he had in hand a business quite of another nature. For as we have said, there were many in those days who professed the Christian Religion or Faith in the Gospel, whereon they presumed that as they were already justified, so that there was nothing more needful unto them that they might be saved. A desirable estate they thought they had attained, suited unto all the interest of the Flesh, whereby they might live in Sin, and neglect of all Duty of Obedience, and yet be eternally saved. Some suppose that this pernicious conceit was imbibed by them from the poisonous Opinions that some had then divulged, according as the Apostle Paul foretold that it would come to pass, 2 Tim. 4.1, 2, 3. For it is generally conceived that Simon Magus and his followers had by this time infected the minds of many with their abominations, and amongst them this was one, and not the least pernicious, that by Faith was intended a liberty from the Law, and unto Sin, or unto them that had it, the taking away of all difference between good and evil, which was afterwards improved by Basilides Valentinus, and the rest of the Gnostics. Or it may be it was only the corruption of mens hearts and lives, that prompted them to seek after such a countenance unto Sin. And this latter I judg it was. There were then among professed Christians, such as the world now swarms withal, who suppose that their Faith, or the Religion which they profess, be it what it will, shall save them, although they live in flagitious wickedness, and are ⟨p. 565⟩utterly barren as unto any good Works or Duties of Obedience. Nor is there any other occasion of what he writes intimated in the Epistle; For he makes no mention of Seducers, as John doth expressly and frequently, some while after. Against this sort of persons, or for their conviction he designs two things. (1.)

The Apostle James on the other hand had no such scope or design, or any such occasion for what he wrote in this matter. He doth not enquire, or give intimation of any such enquiry, he doth not state the Case how a guilty convinced Sinner whose mouth is stopped as unto any plea or excuse for himself, may come to be justified in the sight of God, that is, receive the Pardon of sins, and the gift of Righteousness unto life. To resolve this question into our own Works, is to overthrow the whole Gospel. But he had in hand a business quite of another nature. For as we have said, there were many in those days who professed the Christian Religion or Faith in the Gospel, whereon they presumed that as they were already justified, so that there was nothing more needful unto them that they might be saved. A desirable estate they thought they had attained, suited unto all the interest of the Flesh, whereby they might live in Sin, and neglect of all Duty of Obedience, and yet be eternally saved. Some suppose that this pernicious conceit was imbibed by them from the poysonous Opinions that some had then divulged, according as the Apostle Paul foretold that it would come to pass,