impositions of the law of Moses, the Pharisees had | feareth God and worketh righteousness being acadded many vain traditions and several supersti- cepted with him." tious usages of their own contrivance; in the observance whereof the people placed not a little confidence, as to that righteousness upon which they hoped to stand clear with heaven. Against all these our apostle argues, and sometimes by arguments peculiar to them alone. Jewish converts were those, who having embraced the Christian religion, did yet, out of a veneration to their ancient rites, make the observance of them equally necessary with the belief and practice of Christianity both to themselves and others. These last were the persons, who as they first started the controversy, so were they those against whom the apostle mainly opposed himself, endeavoring to dismount their pretences, and to beat down their opinions level with the ground. 10. This will yet further appear from the way and manner of the apostle's arguing, which plainly respects this controversy, and will be best seen in some particular instances of his reasonings. And first, he argues, that this way of justification urged by Jews and Jewish converts was inconsistent with the goodness of God, and his universal kindness to mankind; being so narrow and limited, that it excluded the far greatest part of the world. Thus, in the first three chapters of his epistle to the Romans, having proved at large that "the whole world," both Jew and Gentile, "were under a state of guilt," and consequently liable to the divine sentence and condemnation; he comes next to inquire by what means they may be delivered from this state of vengeance, and shows that it could not be by legal observances; but that now there was a way of righteousness or justification declared by Christ* in the gospel, (intimated also in the Old Testament,) extending to all, both Jews and Gentiles; whereby God, with respect to the satisfaction and expiation of Christ, is ready freely to pardon and justify all penitent believers; that therefore there was a way revealed in the gospel, whereby a man might be justified, without being beholden to the rites of the Jewish law, otherwise it would argue that God had very little care of the greatest part "Is he God of the Jews only? Is he not also of the Gentiles? Yes, of the Gentiles also seeing it is one God, which shall justify the circumcision by faith, and the uncircumcision through faith, Jew and Gentile" in the same evangelical way. The force of which argument lies in this, that that cannot be necessary to our justification, which excludes the greatest part of mankind from all possibility of being justified; (and this justification by the Mosaic law plainly does ;) a thing by no means consistent with God's universal love and kindness to his creatures. Hence, the apostle magnifies the grace of the gospel, that it has broken down the partition wall, and made way for all nations to come in; that "now there is neither Greek nor Jew, circumcision nor uncircumcision, barbarian nor Scythian;" no difference in this respect, but "all one in Christ Jesus;" all equally admitted to terms of pardon and justification, "in every nation, he that of men. * Rom. iii. 20, 21, &c. + Gal. iii. 28. + Col. iii. 11. 11. Secondly; he argues, that this Jewish way of justification could not be indispensably necessary, in that it had not been the constant way whereby good men in all ages had been justified and accepted with heaven. This he eminently proves from the instance of Abraham, whom the Scripture sets forth as "the father of the faithful,” and the great exemplar of that way wherein all his spiritual seed, all true believers, were to be justified. Now, of him it is evident, that he was justified and accepted with God upon his practical belief of God's power and promise, before ever circumcision, and much more before the rest of the Mosaic institution was in being. "Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? For we say that faith was reckoned unto Abraham for righteousness. How was it then reckoned, when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision. And he received the sign of circumcision, a seal of the righteousness of the faith, which he had being yet uncircumcised,"† &c. The meaning whereof is plainly this, that pardon of sin cannot be entailed upon the way of the Mosaic law, it being evident that Abraham was justified and approved of God before he was circumcised, which was only added as a seal of the covenant between God and him, and a testimony of that acceptance with God which he had obtained before. And this way of God's dealing with Abraham, and in him with all his spiritual children, the legal institution could not make void, it being impossible that dispensation, which came so long after, should disannul the covenant which God had made with Abraham and his spiritual seed four hundred and thirty years before. Upon this account, as the apostle observes, the Scripture sets forth Abraham as the great type and pattern of justification, as "the father of all them that believe, though they be not circumcised, that righteousness might be imputed to them also; and the father of circumcision to them who are not of the circumcision only, but also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised." "They, therefore, that are of faith, the same are the children of Abraham;" and, "the Scripture, foreseeing that God would justify the heathen through faith, preached before the gospel" (this evangelical way of justifying) "unto Abraham, saying, In thee shall all nations be blessed. So then they which be of faith," who believe and obey, as Abraham did, "shall be blessed," pardoned and saved, "with faithful Abraham." It might further be demonstrated, that this has ever been God's method of dealing with mankind, our apostle, in the eleventh chapter to the Hebrews, proving all along, by particular instances, that it was by such a faith as this, without any relation to the law of Moses, that good men were justified and accepted with God in all ages of the world. 12. Thirdly; he argues against this Jewish way of justification, from the deficiency and im quires of them, and accordingly supersede the virtue and efficacy of Christ's death, and disclaim all right and title to the grace and favor of the gospel. For, since Christ's death is abundantly sufficient to attain its ends, whoever takes in another, plainly renounces this, and rests upon that of his own choosing. By these ways of reasoning, it is evident what the apostle drives at in all his discourses about this matter. More might have been observed, had I not thought that these are sufficient to render his design, especially to the unprejudiced and impartial, obvious and plain enough. perfection of the Mosaic economy, not able to Paul," solemnly "say unto ye, that if ye be cirjustify and save sinners. Deficient, as not able to cumcised, Christ shall profit you nothing: for I assist those that were under it with sufficient aids testify again to every man that is circumcised, to perform what it required of them: "This the that he is a debtor to do the whole law; Christ law could not do, for that it was weak through the is become of none effect to you; whosoever of flesh," till "God sent his own Son in the likeness you are justified by the law, ye are fallen from of sinful flesh," to enable us, "that the righteous- grace." The sum of which argument is, that ness of the law might be fulfilled in us, who walk whoever lay the stress of their justification upon not after the flesh, but after the spirit." And, in- circumcision and the observances of the law, do deed, "could the law have given life, verily thereby declare themselves to be under an oblirighteousness should have been by the law;"gation of perfect obedience to all that the law rebut, alas! the Scripture having concluded all mankind, Jew and Gentile, under sin, and consequently incapable of being justified upon terms of perfect and entire obedience; there is now no other way but this, that "the promise by the faith of Christ be given to all them that believe ;" i. e. this evangelical method of justifying sincere believers. Besides, the Jewish economy was deficient in pardoning sin, and procuring the grace and favor of God; it could only awaken the knowledge of sin, not remove the guilt of it: "It was not possible that the blood of bulls and goats should take away sin;" all the sacrifices of the Mosaic law were no further available for the pardon of sin, than merely as they were founded in, and had respect to that great sacrifice and expiation which was to be made for the sins of mankind by the death of the Son of God. "The priests, though they daily ministered, and oftentimes offered the same sacrifices, yet could they never take away sins." No, that was reserved for a better and a higher sacrifice, even that of our Lord himself, who, "after he had offered one sacrifice for sins, for ever sat down on the right hand of God," having completed that which the repeated sacrifices of the law could never effect. So that all men being under guilt, and no justification, where there was no remission, the Jewish economy being in itself unable to pardon, was incapable to justify. This St. Paul elsewhere declared in an open assembly before Jews and Gentiles; "Be it known unto you, men and brethren, that through this man" (Christ Jesus) "is preached unto you forgiveness of sins; and by him all that believe are justified from all things, from which ye could not be justified by the law of Moses." 14. Lastly; that St. Paul's discourses about justification and salvation do immediately refer to the controversy between the orthodox and Judaizing Christians, appears hence, that there was no other controversy then on foot, but concerning the way of justification, whether it was by the observation of the law of Moses, or only of the gospel and the law of Christ. For we must needs suppose, that the apostle wrote with a primary respect to the present state of things, and so as they whom he had to deal with, might and could not but understand him: which yet would have been impossible for them to have done, had he intended them for the controversies which have since been handled with so much zeal and fierceness, and to give countenance to those many nice and subtile propositions, those curious and elaborate schemes which some men, in these later ages, have drawn of these matters. 15. From the whole discourse two consectaries especially plainly follow. I. CONSECT. That works of evangelical obedience are not opposed to faith in justification. By works of evangelical 13. Fourthly; he proves that justification by obedience, I mean such Christian duties as are the Mosaic law could not stand with the death of the fruits, not of our own power and strength, Christ; the necessity of whose death and suffer- but God's Spirit, done by the assistance of his ings it did plainly evacuate and take away; for, grace. And that these are not opposed to faith, "if righteousness come by the law, then Christ is is undeniably evident, in that (as we observed bedead in vain."¶ If the Mosaical performances before) faith, as including the new nature, and the still necessary for our justification, then certainly keeping God's commands, is made the usual conit was to very little purpose, and altogether unbe- dition of justification. Nor can it be otherwise, coming the wisdom and goodness of God, to send when other graces and virtues of the Christian his own Son into the world, to do so much for us, life are made the terms of pardon and acceptance and to suffer such exquisite pains and tortures. with heaven, and of our title to the merits or Nay, he tells them, that while they persisted in Christ's death, and the great promise of eternal this fond obstinate opinion, all that Christ had life. Thus repentance, which is not so much a done and suffered could be of no advantage to single act, as a complex body of Christian duties, them. "Stand fast in the liberty wherewith "Repent, and be baptized in the name of Jesus Christ has made us free, and be not again en- Christ, for the remission of sins, and ye shall receive tangled in the yoke of bondage, "** the bondage the Holy Ghost:"*"Repent, and be converted, and servitude of the Mosaic rites. Behold, I that your sins may be blotted out." So charity and forgiveness of others: "Forgive, if ye have aught against any, that your Father also, which is in * Rom. viii. 3, 4. + Gal. iii. 21. Il Ibid. v. 11, 12. § Acts xiii. 38, 39. ** Gal. v. 1, 2, 3, 4. 66 + Heb. x. 4. heaven, may forgive you your trespasses :"* "For if ye forgive men their trespasses, your heavenly Father also will forgive you: but if ye forgive not men their trespasses, neither will your Father forgive yours." Sometimes evangelical obedience in general: "God is no respecter of persons: but in every nation, he that feareth him, and worketh righteousness is accepted with him." "If we walk in the light, as God is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanses us from all sin." What privilege then has faith above other graces in this matter? are we justified by faith? We are pardoned and accepted with God upon our repentance, charity, and other acts of evangelical obedience. Is faith opposed to the works of the Mosaic law in justification? so are works of evangelical obedience: "circumcision is nothing, and uncircumcision is nothing, but the keeping the commandments of God." Does faith give glory to God, and set the crown upon his head? works of evangelical obedience are equally the effects of divine grace, both preventing and assisting of us. and indeed are not so much our works as his so that the glory of all must needs be entirely resolved into the grace of God; nor can any man in such circumstances, with the least pretence of reason, lay claim to merit, or boast of his own achievements. Hence the apostle magnifies the evangelical method of justification above that of the law, that it wholly excludes all proud reflections upon ourselves: "Where is boasting then? it is excluded. By what law of works? Nay, but by the law of faith."T The Mosaical economy fostered men up in proud and high thoughts of themselves; they looked upon themselves as a peculiar people, honored above all other nations of the world, the seed of Abraham, invested with mighty privileges, &c. Whereas the gospel, proceeding upon other principles, takes away all foundations of pride, by acknowledging our acceptance with God, and the power whereby we are enabled to make good the terms and conditions of it, to be the mere result of the divine grace and mercy, and that the whole scheme of our salvation, as it was the contrivance of the divine wisdom, so is the purchase of the merit and satisfaction of our crucified Saviour. Nor is faith itself less than other graces an act of evangelical obedience, and if separated from them is of no moment or value in the accounts of heaven: "Though I have all faith and have no charity, I am nothing."** "All faith," be it of what kind soever. To this may be added, that no tolerable account can be given, why that which is on all hands granted to be the condition of our salvation (such is evangelical obedience) should not be the condition of our justification; and at the great day Christians shall be acquitted or condemned according as in this world they have fulfilled or neglected the conditions of the gospel: the decretory sentence of absolution that shall then be passed upon good men, shall be nothing but a public and solemn declaration of that private sentence of justification that was passed upon them in this world; so that upon the same terms that they are justified now, they shall be justified and acquitted then, and upon the same terms that they shall then be judged and acquitted they are justified now, viz. a hearty belief of, and a sincere obedience to the gospel. From all which, I hope, it is evident, that when St. Paul denies men to be justified by the works of the law, by the works he either means works done before conversion, and by the strength of men's natural powers, such as enabled them to pride and boast themselves, and lay claim to merit, or (which most-what includes the other) the works of the Mosaic law. And indeed though the controversies on foot in those times did not plainly determine his reasonings that way, yet the considerations which we have now suggested, sufficiently show that they could not be meant of any other sense. 16. CONSECT. II.-That the doctrines of St. Paul and St. James about justification are fairly consistent with each other. For seeing St. Paul's design, in excluding works from justification, was only to deny the works of the Jewish law, or those that were meritorious as being wrought by our own strength, and in asserting, that in opposition to such works we are "justified by faith," he meant no more than that either we are justified in an evangelical way, or more particularly by faith intended a practical belief, including evangelical obedience and seeing, on the other hand, St. James in affirming "that we are justified by works, and not by faith only;" by works, means no more than evangelical obedience, in opposition to a naked and an empty faith; these two are so far from quarreling that they mutually embrace each other, and both in the main pursue the same design. And indeed if any disagreement seem between them, it is most reasonable that St. Paul should be expounded by St. James, not only because his propositions are so express and positive, and not justly liable to ambiguity, but because he wrote some competent time after the other, and consequently as he perfectly understood his meaning, so he was capable to countermine those ill principles which some men had built upon St. Paul's assertions. For it is evident, from several passages in St. Paul's epistles, that even then many began to mistake his doctrine, and from his assertions about justification by faith, and not by works, to infer propositions that might serve the purposes of a bad life; "they slanderously reported him to say, that we might do evil, that good might come"*"that we might continue in sin, that the grace of the gospel might the more abound." They thought that so long as they did but believe the gospel in the naked notion and speculation of it, it was enough to recommend them to the favor of God, and to serve all the purposes of justification and salvation, however they shaped and steered their lives. Against these men it is beyond all question plain, that St. James levels his epistle, to batter down the growing doctrines of libertinism and profaneness, to show the insufficiency of a naked faith, and an empty profession of religion, that it is not enough to recommend us to the divine acceptance, and to justify banks of the lake of Genesareth, son to John, or Jonas, a fisherman of that town; brother ne was to Simon Peter, but whether elder or younger the ancients do not clearly decide, though the major part intimate him to have been the younger brother, there being only the single authority of Epiphanius on the other side, as we have formerly noted. He was brought up to his father's trade, whereat he labored, till our Lord called him from catching fish, to be a "fisher of men," for which he was fitted by some preparatory institutions, even before his coming unto Christ. us in the sight of heaven, barely to believe the gospel, unless we really obey and practise it;* that a faith destitute of this evangelical obedience is fruitless and unprofitable to salvation; that it is by these works that faith must appear to be vital and sincere; that not only Rahab but Abraham, the father of the faithful, was justified not by a bare belief of God's promise, but a hearty obedience to God's command, in the ready offer of his son, whereby it appears that his faith and obedience did co-operate and conspire together, to render him capable of God's favor and approbation; and that "herein the Scripture was fulfilled, which 2. John the Baptist was lately risen in the Jewish saith, that Abraham believed God, and it was im-church; a person whom, for the efficacy and imputed to him for righteousness;" (whence, by the way, nothing can be clearer, than that both these apostles intend the same thing by faith, in the case of Abraham's justification, and its being "imputed to him for righteousness;" viz. a practical belief and obedience to the commands of God ;) that it follows hence, that faith is not of itself sufficient to justify and make us acceptable to God, unless a proportionable obedience be joined with it; without which faith serves no more to these ends and purposes, than a body destitute of the soul to animate and enliven it, is capable to exercise the functions and offices of the natural life. His meaning, in short, being nothing else than that good works, or evangelical obedience, is, according to the divine appointment, the condition of the gospel-covenant, without which it is in vain for any to hope for that pardon which Christ hath purchased, and for that favor of God, which is necessary to eternal life. ST. ANDREW. THE sacred story, which has hitherto been very large and copious in describing the acts of the first two apostles, is henceforward very sparing in its accounts, giving us only now and then a few oblique and accidental remarks concerning the rest, and some of them no further mentioned than the mere recording of their names. For what reasons it pleased the Divine wisdom and providence, that no more of their acts should be consigned to writing by the penmen of the holy story is to us unknown. Probably it might be thought convenient that no more account should be given of the first plantations of Christianity in the world than what concerned Judæa, and the neighborcountries, at least the most eminent places of the Roman empire; that so the truth of the prophetical predictions might appear, which had foretold that the law of the Messiah "should come forth from Sion, and the word of the Lord from Jerusalem." Besides which, a particular relation of the acts of so many apostles, done in so many several countries, might have swelled the holy volumes into too great a bulk, and rendered them less serviceable and accommodate to the ordinary use of Christians. Among the apostles that succeed we first take notice of St. Andrew. He was born at Bethsaida, a city of Galilee, standing upon the * Vid. chap. ii. ver. 14, 15, et seq. partiality of his doctrine, and the extraordinary After some recorded of him in the sacred story, being comprehended in the general account of the rest of the apostles. 3. After our Lord's ascension into heaven, and that the Holy Ghost had, in its miraculous powers, been plentifully shed upon the apostles, to fit them for the great errand they were to go upon, to root out profaneness and idolatry, and to subdue the world to the doctrine of the gospel, it is generally affirmed by the ancients, that the apostles agreed among themselves, (by lot say some,) probably not without the special guidance and direction of the Holy Ghost, what parts of the world they should severally take. In this division St. Andrew had Scythia and the neighboring countries primarily allotted him for his province. First, then, he travelled through Capadocia, Galatia, and Bithynia, and instructed them in the faith of Christ; passing all along the Euxine sea, (formerly called Axenus, from the barbarous and inhospitable temper of the people thereabouts, who were wont to sacrifice strangers, and of their skulls to make cups to drink in at their feasts and banquets,) and so into the solitudes of Scythia. An ancient author, (though whence deriving his intelligence I know not) gives us a more particular account of his travels and transactions in these parts. He tells us, that he first came to Amynsus, where being entertained by a Jew, he went into the synagogue, discoursed to them concerning Christ, and from the prophecies of the Old Testament proved him to be the Messiah, and the Saviour of the world. Having here converted and baptized many, ordered their public meeting, and ordained them priests, he went next to Trapezus, a maritime city upon the Euxine sea; whence, after many other places, he came to Nice, where he staid two years, preaching and working miracles with great success; thence to Nicomedia, and so to Chalcedon; whence sailing through the Propontis he came by the Euxine sea to Heraclea, and from thence to Amastris: in all which places he met with great difficulties and discouragements, but overcame all with an invincible patience and resolution. He next came to Sinope, a city situated upon the same sea, a place famous both for the birth and burial of the great king Mithridates; here, as my author reports from the ancients, he met with his brother Peter, with whom he staid a considerable time at this place: as a monument whereof, he tells us, that the chairs made of white stone, wherein they were wont to sit while they taught the people, were still extant, and commonly showed in his time. The inhabitants of this city were most Jews, who partly through zeal for their religion, partly through the barbarousness of their manners, were quickly exasperated against the apostle, and contriving together, attempted to burn the house wherein he sojourned; however, they treated him with all the instances of savage cruelty, throwing him to the ground, stamping upon him with their feet, pulling and dragging him from place to place, some beating him with clubs, others pelting him with stones; and some, the better to satisfy their revenge, biting off his flesh with their teeth; till apprehending they had fully despatched him, they cast him out of the city. But he miraculously recovered, and publicly returned into the city, whereby, and by some other miracles which he wrought amongst them, he reduced many to a better mind, converting them to the faith. Departing hence, he went again to Amynsus, and then to Trapezus, thence to Neocæsarea, and to Samosata, (the birth-place of the witty but impious Lucian,) where having baffled the acute and wise philosophers, he purposed to return to Jerusalem. Whence, after some time, he betook himself to his former provinces, travelling to the country of the Abasgi, where at Sebastople, situate upon the eastern shore of the Euxine sea, between the influx of the rivers Phasis and Apsarus, he successfully preached the gospel to the inhabitants of that city. Hence he removed into the country of the Zecchi, and the Bosphorani, part of the Asiatic Scythia, or Sarmatia; but finding the inhabitants very barbarous and intractable, he stayed not long among them, only at Cherson or Chersonesus, a great and populous city within the Bosphorus; he continued some time, instructing and confirming them in the faith. Hence, taking ship, he sailed across the sea to Sinope, situate in Paphlagonia, the royal seat of the great king Mithridates, to encourage and confirm the churches which he had lately planted in those parts; and here he ordained Philologus, formerly one of St. Paul's disciples, bishop of that city. 4. Hence he came to Byzantium, (since called Constantinople,) where he instructed them in the knowledge of the Christian religion, founded a church for divine worship, and ordained Stachys (whom St. Paul calls "his beloved Stachys") first bishop of that place. Baronius, indeed, is unwilling to believe this, desirous to engross the honor of it to St. Peter, whom he will have to have been the first planter of Christianity in these parts. But besides that Baronius's authority is very slight and insignificant in this case, (as we have before noted in St. Peter's life,) this matter is expressly asserted not only by Nicephorus Callistus, but by another Nicephorus, patriarch of Constantinople, and who therefore may be presumed knowing in his predecessors in that see. Banished out of the city by him who at that time usurped the government, he fled to Argyropolis, a place near at hand, where he preached the gospel for two years together with good success, converting great numbers to the faith. After this he travelled over Thrace, Macedonia, Thessaly, Achaia; Nazianzen adds Epirus, in all which places for many years he preached and propagated Christianity, and confirmed the doctrine that he taught with great signs and miracles. At last he came to Patræ, a city of Achaia, where he gave his last and great testimony to it; I mean laid down his own life to ratify and ensure it. In describing his martyrdom we shall, for the main, follow the account that is given us in the "Acts of his Passion," pretended to have been written by the presbyters and deacons of Achaia, present at his martyrdom; which, though I dare not with some assert to be the genuine work of those persons, yet can it not be denied to be of considerable antiquity, being mentioned by Philastrius, who flourished anno 380, and were no doubt written long before his time. The sum of it is this. 5. Egeas, proconsul of Achaia, came at this time to Patræ, where observing that multitudes were fallen off from paganism, and had embraced Chris |