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THat we are justified by sincere Obedi∣ence * 1.1 to Christ, as the secondary part of the Condition of our Justification, is evident also from these following Scriptures, Matth. 12. 37. & 11. 25, 26. Luke 6. 37. Matth. 6. 12, 14, 15. 1 Joh. 1. 9. Acts 8. 22. & 3. 19. & 22. 16. 1 Pet. 4. 18. Rom. 6. 16. 1 Pet. 12. 22.
Some of these places prove, that justifying Faith must shew it self by the fruit of sincere Obedience, as Mat. 12. 37. Mar. 11. 25, 26. Luke 6. 37. Mat. 6. 12, 14, 15. Rom. 6. 16. Some of them shew, that Repentance and turning to God is required as Antecedent to Justification, as 1 John 1. 19. Acts 3. 19. But this turning to God is by Faith; and without Faith all Repentance is vain and unprofitable, as that of Judas was. To the same purpose is that, Acts 8. 22. where together with Repentance, is joyned Prayer; but it must be the prayer of Faith, James 5. 15. So that still it is Faith that doth all in point of Justification. That Acts 22. 16. Arise and be bap∣tized, and wash away thy sins, calling on the name of the Lord, imports only (I think) thus much, that by being bap∣tized, Paul was to have the washing away of his sins confirm∣ed to him; for he was already a Believer, and so his sins through faith in Christ's blood were washed away: His Baptism there∣fore was only to confirm this to him, and to assure him more fully of it. What 1 Pet. 1. 2, 22. & 4. 18. are to the matter in hand, I cannot see: Perhaps these places are misprinted.
1. Your word, [must shew it self, &c.] ex∣presseth a necessity: What is the necessity of the addition of Obedience? Is it only ex necessitate Prae∣cepti, that is, Obedience is a Duty? Then a man may be saved without it; which is not true. Is it necessitas medii? What kind of medium then is it? It is too much to say, a Cause: I know no other than to say a Condition: Antecedens qua tale non est medium.
2. Let's peruse some of the Texts, Matth. 12. 37. By thy words thou shalt be justified, and by thy words thou shalt be condemned. What expressions would you expect to satisfie you, if these be not plain enough? Is not this as plain as, [We are justified by Faith?] Mark 11. 25, 26. Mat. 6. 12. 14, 15, Luke 6. 37, &c. Are you able to invent words, where∣in the nature of a Condition is expressed more plainly
than in these, [For if ye forgive men their trespasses, your heavenly Father will also forgive you: But if ye forgive not men their trespasses, neither will your hea∣venly Father forgive your trespasses.] Prove if you can, that Faith is a Condition, by plainer words than these! So 1 John 1. 9. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness? Acts 3. 19. Re∣pent ye therefore and be converted, that your sins may be blotted out, when the time of refreshing shall come, &c.] Is here nothing but Antecedency? Can you plainlier express necessitatem medii? So Acts 8. 22. [Repent and pray, &c.] I never believed that Re∣pentance and Prayer are but Antecedents of For∣giveness, and no means? nor ever mean to believe it. We have got an honest custom of calling Prayer a means, which will disadvantage you herein. Hath Prayer and Repentance no Conducement to the ob∣taining of the end? This would much cool Prayer, if throughly received. And what means below a Condition, can you imagine these to be, for Remissi∣on of sins? yet I call them but the secondary part of the Condition. And if I had but said, they are Conditiones conditionis ut à Deo acceptandae, I had said as much as this: For as Causa causae est causa causati; so Conditio acceptandae conditionis est conditio conditionati. To that Acts 22. 16. I shall say little, having said so much in my Book of Bap∣tism. As the solemnizing of a King's Coronation, or a Mayors or Bailiffs Instalment in his Office, by taking his Oath, is not the Confirmation of that which before was compleated, but the compleating of that which before was incompleat; so is Faith of the heart without solemn Baptismal Covenanting
(where it may be done) but a means of Justificati∣on, not yet compleated. In 1 Pet. 1. 22. there is this to the matter in hand, that Sanctification of the Spirit is a means or cause of Obedience, and Obedi∣ence a means to the sprinkling of Christ's blood, and the Soul is purified by obeying the Truth; which may include Purification from the guilt of sin, as well as the power. And 1 Pet. 4. 18. the Righte∣ousness and diligence of the Righteous, is a means to their Salvation, as it is opposed to the ungodlie's not standing in Judgment. Many more Texts might be brought to this end, besides those in the Aphoris. Perhaps I shall add some when we come to speak of the Conditions of Salvation.
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