An Interpretation of Romans 7

THIRD PART

1. THIS OPINION IS NEITHER HERETICAL NOR ALLIED TO ANY HERESY

1. In this third part, two things are contained: the first is a negative — that this, my interpretation of Romans 7 is not favorable to the Pelagian heresy. The principal dogmas of the Pelagian heresy are recounted from St. Augustine.

2. It is proved by induction and by comparison that this interpretation agrees with none of these dogmas.

3. Two rejoinders to the contrary. An answer to the first of them, that every good thing must not be taken away from the regenerate.

4. An answer to the second. The truth must be confirmed, and falsehood refitted, by solid arguments.

5. It is proved from St. Augustine that the doctrine which relates to the necessity of the grace of Christ, and to the impossibility of the law for the conquest of sin, was accounted by the ancients to be of far more importance than that which proves the perpetual imperfections of the regenerate in this life.

6. To this, the fathers of the Council of Carthage seem to give their assent, in their epistle to Pope Innocent. This is. — No heresy, neither that of Pelagius nor any other, can be derived or confirmed from this opinion. But this opinion is, in the most obvious manner, adverse to Pelagianism, and affords a signal and professed confutation of its grand and leading falsehood.

1. This thesis contains two parts. The First is, that this opinion is neither heretical, nor allied to heresy. The Second that it is directly contrary to the Pelagian heresy, and professedly refutes it.

With regard to the First of these parts, because it consists of a negation, those who maintain the affirmative of it must destroy it by the proof of the contrary. I am desirous, therefore, to hear from them what heresy it is which this opinion advocates and favors. They will undoubtedly announce it to be that of Pelagius. But I require a proof of the particular point in which there is the least agreement between this opinion and Pelagianism.

Let us shew, however, ex abundanti, that this opinion is not favorable to Pelagianism.

The following heads of doctrine are those which St. Augustine has laid down in his book on Heresies and his Hypognosticon, as belonging to Pelagianism:

(1.) Whether Adam had sinned, or had not sinned, he would have died.

(2.) The sin of Adam was injurious to no one except to himself; and therefore,

(3.) Little children do not contract original sin from Adam; neither will they perish from life eternal, if they depart out of the present life without the sacrament of baptism.

(4.) Lust or concupiscence in man is a natural good; neither is there any thing in it of which man may be ashamed.

(5.) Through his free will, as per se, man is sufficient for himself, and is able to will what is good, and to fulfill or perfect that which he wills.

Or even, for the merits of works, God bestows grace on every one.

(6.) The life of the just or the righteous in this life has in it no sin whatsoever; and from these persons, the church of Christ in this state of mortality are completed, that it may be altogether without spot or wrinkle.

(7.) Pelagius, being compelled to confess grace, says that it is a gift conferred in creation, is the preaching of the law, and the illumination of the mind, to know those things which are good and those which are evil, as well as the remission of sins if any one has sinned, excluding from this [definition of grace] love and the gift and assistance of the Holy Spirit, without which, he says, the good which is known may be performed, though he acknowledges that this grace has also been given for this purpose — that the thing may be the more easily done, which can indeed be otherwise done by the power of nature, but yet with greater difficulty.

2. These are the principal dogmas of the Pelagian heresy, to which others, if any such there be, may be referred. But none of these dogmas are patronized by the opinion which explains Romans 7, as applicable to a man placed under the law, and in the manner in which we have explained it, and as St. Augustine has declared it in his book entitled "The Exposition of certain Propositions from the epistle to the Romans," and in his first book to Simplicianus. This will be proved thus by induction:

(1.) Our opinion openly professes that sin is the only and sole meritorious cause of death, and that man would not have died, had he not sinned.

(2.) By the commission of sin, Adam corrupted himself and all his posterity, and rendered them obnoxious to the wrath of God.

(3.) All who are born in the ordinary way from Adam, contract from him original sin and the penalty of death eternal. Our opinion lays this down as the foundation of further explanation; for this original sin is called, in Romans 7, "the sin," "the sin exceedingly sinful," "the indwelling sin," "the sin which is adjacent to a man, or present with him," or "the evil which is present with a man and" the law in the members."

(4.) Our opinion openly declares that concupiscence, under which is also comprehended lust, is an evil.

(5.) The fifth of the enumerated Pelagian dogmas is professedly refuted by our opinion; for, in Romans 7, the apostle teaches, according to our opinion, that the natural man cannot will what is good, except he be under the law, and unless the legal spirit have produced this willing in him by the law; and though he wills what is good, yet it is by no means through free will, even though it be impelled and assisted by the law to be capable of performing that very thing. But it also teaches that the grace of Christ, that is, the gift of the Holy Spirit and of love, is absolutely necessary for this purpose, which grace is not bestowed according to merits, (which are nothing at all,) but is purely gratuitous.

(6.) The sixth of the enumerated dogmas of Pelagius is neither taught nor refuted by our opinion, because it maintain, that Romans 7 does not treat about the regenerate. But, in the mean time, the patrons and advocates of our opinion do not deny that what is said respecting the imperfection of believers in the present life, is true.

(7.) The seventh of the enumerated dogmas of Pelagius is refuted by our opinion; for it not only grants, that good can with difficulty be done by the man who is under the law, and who is not yet placed under grace; but it also unreservedly denies that it is possible for such a man by any means to resist sin and to perform what is good.

3. But some one will perhaps rejoin, and say "Your interpretation of this chapter is favorable to Pelagianism, on two accounts. First, because it attributes something of good to a man who is not yet regenerated and placed under grace. Secondly, because it takes away from the church a passage of Scripture, by which she is accustomed to prove the imperfection of the regenerate in the present life, and the conflict which is maintained between the flesh and the Spirit as long as man lives upon earth."

With regard to the First of these objections, I reply that we must see, First, what kind of good it is that our interpretation attributes to a man who is unregenerate. For, it is certain that every good, of what kind soever it may be, must not be entirely taken away from an unregenerate man and one who is not yet placed under grace; because the knowledge of the truth, (Romans 1:18,19,) the work of the law written in his heart, his thoughts accusing or else excusing one another, the discernment of what is just and unjust, (2:15,18,) the knowledge of sin, grief on account of sin, anxiety of conscience, desire of deliverance, etc., (7:7,9,13,24) are all good things, and yet they are attributed to a man who is unregenerate.

Secondly. We must know that this, our opinion, which explains Romans 7 as relating to a man under the law, does not bring forth these good things from the storehouse of nature, but it deduces them from the operation of the Spirit, who employs the preaching of the law and blesses it.

Thirdly. We must also consider that this was not a subject of controversy between the church and the Pelagians: "May something of good be attributed to an unregenerate man who is not yet under grace, but who is placed under the law; or may it not?" But the question between them was "Can something of good be attributed to man, without grace and its operation?" He who receives some operation of grace is not instantly under grace or regenerate; for grace prepares the will of man for itself, that it may dwell in it. Grace knocks at the door of our hearts; but that which has occasion to knock does not yet reside in the heart nor has it the dominion, though it may knock so as to cause the door to be opened to it on account of its persuasion. But we have frequently treated on topics similar to this in the first part of this our treatise.

4. With respect to the Second of these objections, I reply, First. This passage of Holy Writ was not produced by the church, in her earliest days, for establishing the imperfection of the regenerate in this life, and the conflict between the flesh and the Spirit such as that which is maintained in regenerate persons; for we have already shown that the most ancient of the Christian fathers did not explain Romans 7 in reference to the regenerate, or those who are placed under grace; though it subsequently began to be employed, by some divines, to establish this dogma.

Secondly. It is inconsequent argumentation to say that "the opinion by which some passage is otherwise explained than it is by the many, nay which has been quoted by the church herself to destroy some heresy, is therefore or can be judged to be allied to heresy, because it takes away from the church a passage which has been usually employed to prove a true doctrine, and to refute a heresy." For if this be not inconsequent reasoning, there will scarcely be one of our divines who will not thus be deservedly judged to be allied to some heresy or other, and sometimes indeed to a very enormous one. By such a law [of criticism] as this, Calvin is called "an Aryan" by the Lutherans, because he openly avows in his writings, that "many passages of Scripture, which have been adduced by the ancient church (both Greek and Latin) to establish the doctrine of the trinity, do not contribute in the least to that purpose," and because he gives to them such a different interpretation.

Thirdly. No detriment will accrue to the church by the removal of this passage, from the support of the imperfection of the regenerate in this life as she is furnished with a number (which is sufficiently copious) of other passages to prove the same doctrine, and to weaken the contrary one. This is abundantly demonstrated by St. Augustine, when be professedly treats upon, the Perfection of Righteousness in this life in opposition to Coelestius.

Fourthly. We must well and carefully examine by what passages of Scripture, and by what arguments, the truth may be proved, and falsehood refuted, lest, if weak and less valid, and in some degree doubtful, passages and arguments be adduced, the hopes of heretics should be elevated, after they have demolished such weak bulwarks as those, and they should suppose it possible to disprove and confute the remaining [more suitable and valid] arguments on the same subject. For that man inflicts no slight injury on the truth who props it up by weak arguments; and the rules of art teach us, that a necessary conclusion must be verified or proved by necessary arguments; for the conclusion, follows that part [of a syllogism] which is the weakest. But it has been already shown, that this portion of Scripture has not been devoid of controversy even among the catholic commentators on the Holy Scriptures.

Fifthly,. In what manner soever this chapter, as thus explained according to my mind, may not be able to serve the church to prove the imperfection of the regenerate in the present life, yet it serves her for the confirmation of another doctrine, and one of a far greater importance, against the Pelagians — that is, the necessity of the grace of Christ. and the incapability of the law to conquer or to avoid sin, and to order or direct the life of a man according to its rule.

5. But we may discover, from various passages in the writings of St. Augustine, the vast difference which the ancient church put between the necessity of the former of the two questions or doctrines, [specified in the preceding paragraph,] and the latter. For instance: But in that which Pelagius argues against those who say, "And who would be unwilling to be without sin, if this were placed in the power of man?" he in fact disputes correctly, that by this very question they own that it is not impossible, because either many persons or all men wish to be without sin. But let Pelagius only confess [from what source this is possible, and peace is instantly established. For the origin of it is the grace of God through Jesus Christ, etc. (On Nature and Grace, against the Pelagians, cap. 59.)

There may be some question among real and pious Christians, whether there has ever been in this world, is now, or can possibly be, any man who lives so righteously as to have no sin whatsoever. Yet he is assuredly void of understanding who entertains any doubt whether it is possible for a man to be without sin after this life. But I do not wish to enter into a contest about this question. Though it seems to me that in no other sense can be understood what is written in the Psalms, and in similar passages, if any such there be: "In thy sight shall No man living be justified;" (143:2) yet it may be shown that even these expressions may be better understood in another sense, and that even perfect and complete righteousness, to which there may be no addition, was yesterday in an individual, while he lived in the body, is in him to-day, and will be in him to-morrow while there are still far more persons, who, while they do not doubt that it is necessary for them truly to say, even to the last day of [their continuance in] this life, "Forgive us our trespasses, as we forgive them that trespass against us," yet are firmly persuaded that their hope in Christ and in his promises is real, certain and firm, yet in no way except by the aid of the grace, of the Savior, Christ the crucified, and by the gift of his Spirit. I do not know whether that man can be correctly reckoned in the number of Christians of any description, who denies either that any persons attain to the most complete perfection, or that some arrive at any degree whatever of proficiency in true piety and righteousness. (Ibid. cap. 60.)Besides, though I am more inclined to believe that there is not now, has not been, and will not be, any one who is perfect with such a purity as this; and yet when it is defended and supposed, that there is, has been, or will be such a perfect man, as far as I am able to form a judgment, they who hold this opinion do not greatly or perniciously err, etc. But those persons are most strenuously and vehemently to be resisted, who suppose it possible either to fulfill or to perfect the righteousness of the human will, by its own power, without the aid of God, or by aiming at it to make some proficiency. (On the Spirit and the Letter, cap. 2.)Consult likewise his treatise On Nature and Grace, cap. 42, 43, 58, & 63; in which he briefly says — "It is no question at all, or not a great one, what man is perfected, or the time. when he becomes so, as long as no doubt is entertained that it is impossible for this to be done without the grace of Christ."

See also his treatise On the Demerit and Remission of Sin, lib. 2, cap. 6,14; and lib. 3, cap. 13.

6. But in order that we may know this to have been the opinion not only of St. Augustine, but also of the church universal, let us listen to the bishops assembled together in the Council of Carthage, who write in the following manner to Pope Innocent:"But in what manner soever this question turns itself, because though a man is not found in this life without sin, yet it may be said to be possible by the adoption of grace and of the Spirit of God; and that [such perfection] may be attained we must urge most importunate entreaties and use our best endeavors. Whosoever is deceived on this point, ought to be tolerated. It is not a diabolical impiety, but it is a human error, to affirm that it must be MOST diligently pursued and desired, though it cannot shew that which it affirms; for it believes it possible for that to be done which it is undoubtedly laudable to will."

We perceive, therefore, that Romans 7, when explained according to my mind, is serviceable to the church in establishing a doctrine of far greater importance than that which is declared from the other opinion.

"But," some one will say, "it is possible to establish both these doctrines, [the imperfection and the perfection of the regenerate,] From that opinion which explains the chapter as relating to a man who is under grace." I reply, granting this, yet I deny that it is possible to establish both in a direct manner; for, one doctrine, that of the imperfection of the regenerate in this life, will be directly proved from this passage, and the other will be deduced from it by consequence. But it is a matter of much importance, whether a doctrine be confirmed by a passage of Scripture properly explained and according to the intention of the Scriptures, or whether it be deduced from them by the deduction of a consequence. For some passages of Scripture are like certain seats, out of which controversies ought to be determined; and those which are of this kind are usually employed in a very stable and safe manner for the decision of controversies.

2. OUR OPINION IS DIRECTLY OPPOSED TO THE PELAGIAN HERESY

1. THE Second thing contained in this third part is an affirmation, that our interpretation of Romans 7 is professedly adverse to the Pelagian heresy.

2. This is proved from the fact, that the principal dogma of that heresy is professedly confuted through this very interpretation.

3. In some passages of his works, which are here cited, St. Augustine confesses with sufficient plainness that this is true.

4.Objection and an Answer to it.

5. Another Objection — that Prosper Dysidaeus, the Samosatenian, explains this chapter in the same manner. Answer — no heretic is in error on every point. The Jesuits, those myrmidons of the pope, explain this chapter as referring to a man placed under grace.

6. A third objection — that his interpretation differs from the confessions of the reformed churches, which have been framed and established by the blood of martyrs. Answer — no article of any confession is contrary to this interpretation: No man ever shed his blood for the contrary interpretation. Numbers of martyrs were not even interrogated about this article on the perfection of righteousness.

1. I now come to the second part of the thesis, in which I said, that this chapter, when explained as referring to a man who is under the law, is directly and professedly contrary to the Pelagian heresy. Though I have already proved this in part, on the occasion of replying to the preceding objection, yet I will now at somewhat greater length teach and confirm it.

2. We have just seen that the article of the Pelagian heresy which is by no means either the last or the least, is that in which it is asserted that a man is able through his own free will, as being of itself sufficient for him, to fulfill the precept of God, if he be only instructed in the doctrine of the law, so as to be capable of knowing what he ought to perform and what to omit. It appears that this dogma is not only firmly refuted, but that it is also plucked up as if by the roots and extirpated, according to the very design and purpose of the apostle, by means of this chapter, when it is understood as referring to a man under the law. This is apparent from the opposition of the dogma to the context of the apostle. The former says, "Man, instructed by the teaching of the law, is capable, by the powers of his free will alone, to overcome sin and to obey the law of God." But the apostle declares that this cannot be effected by the powers of free will and of the law. he says,

"sin shall not have dominion over you; for ye are not under the law, but under grace," (Romans 6:14,)

from which it is manifest that, if they were under the law, sin would have the dominion over them — a consequence upon which he treats more copiously in the seventh chapter. Pelagius says, "Man is able, without the grace of Christ, and instructed solely by the teaching of the law, to perform the good which he wills, through his free will, and to omit the evil which he does not will;" but the apostle declares that this man "consents indeed to the law that it is good, but that to perform what is good he finds not in himself; he omits the good which he wills, and he performs the evil which he wills not." Therefore, the doctrine of the apostle is, independently of its consequence, directly repugnant to the Pelagian dogma, and this, indeed, from the scope and end which the apostle had, in the same chapter, proposed to himself.

But, from passages of this description, heresies are far more powerfully convicted and destroyed, than they are from passages accommodated to their refutation beyond the scope and intention of the writer, though this also be done according to the correct meaning of the same passages.

3. St. Augustine himself confesses that, when this chapter is explained in reference to a man under the law, it is adverse to the Pelagian heresy: "But," says Pelagius, "why should I thus exclaim, who am now baptized in Christ? Let them make such an exclamation who have not yet perceived such a benefit, and whose expressions the apostle transferred to himself, if indeed this is said by them? But this defense of nature does not permit them to cry out with this voice. For nature does not exist in those who are baptized; and, in those who are not baptized, nature has no existence. Or, if nature is granted to be vitiated even in baptized persons, so that they exclaim, not without sufficient reason — O wretched man that I am! who shall deliver me from the body of this death? — and if succor is afforded to them in that which immediately follows, The Grace of God through Jesus Christ our Lord, let it now at length be granted, that human nature requires the aid of a physician. (On Nature and Grace, cap. 54.)

From these remarks it is apparent, according to the mind of St. Augustine, that this passage, even when it is understood in reference to a natural man, is destructive to that dogma of Pelagius, in which he asserts that the natural man is able, by the powers of nature, to perform the law of God.

Thus also in a passage upon which we have already made some observations from his Retractations, lib. I, cap. 23, St. Augustine openly affirms that this chapter, when explained as relating to a man under the law, confutes the Pelagian heresy. These are his words: "By this, indeed, is now overturned the Pelagian heresy, that will not admit that the love, by which we live good and pious lives, is from God to us, but that asserts it to be from ourselves."

Besides, if we can obtain from them even this admission, that those who are not yet baptized implore the aid of the Savior’s grace, this will indeed be no small matter against that false defense of nature, as being sufficient for itself, and of the power of free will. For he is not sufficient for himself who says, O wretched man that l am! who shall deliver me? or else he must be said to possess full liberty, who still requires to be liberated. (On nature and Grace, cap. 55.)

But at this point, on account of which we have undertaken the consideration of these things, the apostle begins to introduce his own person, and to speak as if concerning himself. In this passage the Pelagians are unwilling that the apostle himself should be understood, but assert that he has transferred to himself another man who is yet placed under the law, and not delivered through grace, in which passage they ought indeed to concede "that by the law no man is justified." as the same apostle has declared in another part of his writings, but that the law is of force for the knowledge of sin and the transgression of the law itself; that, after sin has been known and increased, grace may be required through faith. (Against the two Epistles of the Pelagians to Boniface, lib. I, cap. 8)

4. "But," some man will say, "the Pelagians have interpreted that chapter as applicable to a man who is unregenerate, not without good reason. They undoubtedly knew that such an interpretation was peculiarly favorable to their sentiments which they defended against the church."

To this I reply, First. It has already been shown, both in reality, and by the testimony of St. Augustine, that this chapter, even when understood as applicable to a man under the law, and not yet regenerate, is adverse to the Pelagian doctrine.

Secondly. It may have happened that the Pelagians supposed the chapter might be explained in reference to a man placed under the law, and not under grace, without any consideration of the controversy in which they were engaged with the orthodox.

Thirdly. It cannot favor the sentiments of the Pelagians, that the apostle is said in this chapter to be treating about a man under the law; but this might be favorable, that they adduced such a description of a man who is under the law, as they knew was accommodated to strengthen their sentiments.

For they said that "a man under this law is he who, by the power and instinct of nature, (which was not corrupted in Adam,) is able to will that which is good, and not to will what is evil; but who, through a depraved habit, was so bound to the service of sin, as in reality, and actually he was not able to perform the good which he would," etc. This false description of the man might also be met, not by denying that the subject of this chapter is a man under the law, but by refuting that description. For heretics are not heretical on all subjects and in every point; and it is their usual practice to intermix true things with those which are false, and frequently on true foundations to erect a superstructure of falsehoods — I repeat it, on true foundations, which, by some artifice, or by manifest violence are perverted to the support of falsehoods.

5. It is objected, besides, "It is impossible for this opinion not to be heretical or allied to heresy, when we see one Prosper Dysidaeus. a Samosatenian, who is deeply polluted by a multitude of heresies, interpreting Romans 7 in reference to a man who is not yet under grace, but under the law, which he undoubtedly would not have done, had he not understood that through it he had a mighty support for his own heresies."

REPLY. — This objection is truly ridiculous — as if he who is a heretic ought to err in all things, and can speak nothing that is true, or if he does utter any truth, the whole of it must be referred to the confirmation of his heresy. Even the very worst of heretics have, in some articles, held the same sentiments as those of the church. It is a well known fact that the ancient heretics endeavored, and indeed were accustomed, to interpret many passages of Scripture against the orthodox, in such a way as they could not injure their several heresies. Yet these very passages are, even at the present time, explained by our theologians against the sense of the ancient orthodox, and in accordance with the interpretation of those heretics. But such persons are not, on this account, to be denominated "the favorers of heresies."

But I am desirous to have it demonstrated to me what affinity my explanation of Romans 7 has with Aryanism or Samosatenianism. If the same person, who is either an Aryan or a Samosatenian, is likewise earnest about the perfection of righteousness in this life, he will deny that this chapter ought to he understood as relating to the regenerate, not as he is either a Samosatenian or an Aryan, but as he is a Pelagian or a follower of Celestius.

If it be allowable to reason in this manner, then the opinion which explains this chapter as referring to a man under grace, will itself labor under great prejudices, from the fact that it is generally so interpreted by the Jesuits, and by their leaders, who are the sworn enemies of the church of Christ, and of the truth, and, at the same time, the most able retainers of the popish church, that is, of a church which is idolatrous, tyrannical, and most polluted with innumerable heresies. Away, then, with such a mode of argumentation as this, about the explanation of any portion of Scripture! Let it never proceed from the mind or the lips of those persons who, with a good conscience, have undertaken the defense of the truth. Who does not perceive that arguments of this kind are employed for the purpose of abashing and unsettling the minds of ignorant and inexperienced hearers; that, being blinded by a certain fear and stupor, they may not be able to form a judgment on the truth, nay, that they may not dare to touch the matter under controversy, through a vain fear of heresy! Such artifices as these are notorious; and all men of learning and moderation are aware of them. Nor are they capable of proving injurious to any persons except to the unlearned and the simple, or to those who have spontaneously determined to wander into error. For we have shewn that this chapter has been understood in the same sense as we interpret it, by many doctors of the church, who declared and proved themselves to be the most eminent adversaries of Aryanism, Samosatenianism, and other heresies, and the most strenuous defendants of the true doctrine concerning the Father, the Son, and the Holy Spirit. Gracious Lord! What a wide and ample plain is here opened for those persons who feel a pleasure in thrusting out the most able and efficient assertors of catholic doctrine into the camp of heretics, under this pretext, that they Interpret certain passages of Scripture which have been usually adduced for the refutation of heresy, in such a manner as not to enable other persons to attack heresies with those passages so interpreted.

6. Lastly. This, my explanation is burdened with another objection — that "it differs from the confessions of all the reformed churches in Europe, for the establishment of which such a multitude of martyrs have shed their blood."

This argument likewise, I assert, is employed, not for teaching the truth, but to inflame and blind the minds of those who listen to it, through the indignation which they conceive. For I deny that — in any confession, whether that of the French, the Dutch, the Swiss, the Savoy, the English, the Scotch, the Bohemian, or the Lutheran churches, or of any other — there is extant a single article that is contrary to this interpretation, or that is in the least weakened by this interpretation of Romans 7. It may, indeed, possibly have happened that some portion of this chapter has been used in some confession for the establishment of a doctrine which cannot be confirmed from it, unless it be explained as relating to a regenerate man who is under grace. But how does this circumstance militate against him who approves of the very same doctrine, and defends it in an earnest and accurate manner, by adducing several other passages of Scripture in its support, Such a man affirms this alone — that the true doctrine, in whose defense it has been cited, is not sufficiently well defended by this passage of holy writ. And what man ever shed his blood, or was compelled to shed it, because he was of opinion that this chapter ought to be explained in reference to a regenerate man, and not to a man who is under the law, I speak with freedom, and frankly declare that, while I am listening to such reasons, I am scarcely able to govern and restrain myself from openly crying out, through grief, that God would have mercy on those who teach these things, and would put within them a good mind and a sincere conscience, lest, while rushing headlong against conscience, they at length receive due punishment for the demerit of malignant ignorance, or that he would be pleased to hinder their attempts, or at least, that he would render them abortive, lest they should injure the truth which has been divinely manifested, and the church of Christ! For I cannot put any milder construction on such expressions, when they proceed from men that are endued with knowledge and understanding.

All those matters contained in confessions are not equally necessary. All the particulars in any confession are not confirmed by the blood of those who are dragged away to the stake not for the whole of that confession, but on account of some part of it. And we know that many thousands of martyrs have sealed the truth of the gospel with their blood, who were never questioned respecting this article of the perfection or imperfection of righteousness, and who never expended any thoughts upon it. I refer now to this question: "Are those who, through Christ, are justified and sanctified, able in this life to fulfill the law of God without any defect, through the assistance of Christ and the Spirit of grace?" For all Christians are well assured, that, without the grace of Christ, they are not able to do any good whatsoever. Wherefore, the use of this kind of argument must be laid aside by those who are good and conscientious inquirers after the truth, and who endeavor to preserve her when she is discovered.