CHAP. III. Shewing how Love, Iustice, and Mercy, though comman∣ded both in Law and Gospel, are to he rejected in the Iewish sense, and yet imbraced in the Christians, as necessary unto Iustification. Shewing also in what sence Works are necessary unto Iustification.
[Sect. 1] HAving thus far shewed what Works they are which the Apostle in our Text excludes from Justification, as unnecessary there∣unto, viz. such Works as were proper to the Jews, in contra-di∣stinction to the Gentiles, which are in Scripture usually called the works of the Law; for about them did the controversie grow, as we have seen before: all that I shall now add by way of use as to this matter, shall be for caution: To take heed how we oppose Faith to Works, and that when we do so, be we sure to keep the Scripture road, which I have been now tracing out.
It is true, Faith and Love, are often in the New Testament, di∣stinguished, or mentioned as things distinct, in a strict sence, Ephes. 6.23. 1 Tim. 1.14, and 2.15. 2 Tim. 1.13. Philem. 5. &c. but I am not without much confidence, that they are never opposed, as Faith and the Works of the Law are: as if a man that hath no Love might be justified by his Faith, as he that worketh not, or which hath no Works in our Apostles sence, may. It is no where neither in words nor sence said; But he that loveth not, but beleeveth on him that justifieth the ungodly, his Faith is counted to him for righte∣ousnesse: but the contrary in substance is flatly affirmed by the A∣postle James, chap. 2. besides other Scriptures, as I shall God willing come afterwards to shew. And therefore I do think that our Prote∣stant Writers have given too much advantage to the Papists, whilst in asserting justification by Faith alone without any Works at all, they have in the mean while chiefly if not only, built this their asser∣tion upon such Scriptures as my Text, with others of like nature, which treat, not of all Works in generall, but of such as did belong unto the Jews in special; and therefore are usually called the Works of the Law; or the Deeds of the Law. Works of what Law I pray Page 19 you? but of that Law which as the Apostle saith pertained to the Is∣raelites, Rom. 9.4. and which as the same Apostle saith also the Gen∣tiles had not, Rom. 2.12.14. 1 Cor. 9.21.
1. Because those Works as they were enjoyned the Jews in the Law, were part of the first Covenant, but as they are enjoyned in the Gospel, so they are part of the second Covenant. But now the Law or first Covenant, (in the letter of it) was not of Faith, saith the Apostle: the things promised in it, were suspended, not upon the condition of beleeving, but of doing: But the man that doth them shall live in them, Gal. 3.12. Upon which account, and in re∣spect whereof, the Works even of Love, Justice, and Mercy, as enjoyned under that Covenant, may possibly be opposed to Faith. Whereas the Gospel or new Covenant, which also contains in it precepts of Love; Equity, and Mercy, as well as promises of pardon, acceptation, and salvation, and not promising the enjoyment of the one, without obedience in the other; (as is further to be shewed afterwards) I say this Gospel or New Covenant is so of Faith, and all the conditional part of it so relating to, and depending upon Faith, as that it is so far from being opposed to Faith, as the other Covenant is, as that the whole Gospel, New-Testament or Cove∣nant, both in its precepts and promises, bears the denomination of Faith, being sometimes stiled the Faith, Gal. 1.2, 3. and 3.23. Acts 6, 7. Romans 1.5. Iude 3. Sometimes the Law of Faith, Romans 3.27.
And when we suppose the duties and Works of Love to be oppo∣sed to Faith under one Covenant for reasons proper to it, and yet Page 20 yet the same Works not to be opposed to Faith in the other Cove∣nant for reasons peculiar to it; let it not seem strange to any man; for it is no new thing to affirm and deny the same thing, under seve∣ral circumstances, and different considerations; As the Apostle Iohn for example, touching this great Commandement of Love, of which we now speak; he affirms it to be no New Commandement, but an old, and yet presently again sayes the same is a New Commande∣ment, 1 Iohn 2.7, 8. Brethren, I write no new Commandement un∣to you, but an old Commandement, which ye had from the begin∣ning: the old Commandement is the word which ye have heard from the beginning. Again, a new Commandement I write unto you, which thing is true in him and in you; because the darknesse is past, and the true light now shineth. The Law of Love is an old Commandement as it is part of the old Covenant, and yet the same is a new commandement as it is part of the new Covenant, being given a new by Christ, the Mediator thereof, and now upon new termes too, not as opposed to Faith, as in the former, but as in a collateral and subservient way, joyned with it in the latter. And besides this, the same Commandement under this new edition of it, comes out with inlargement, which makes it new: Which thing (saith the A∣postle) is true in him, and in you. In him, who hath not onely given this new command, Iohn 13.34. A new Commandement I give unto you, that ye love one another as I have loved you; but also hath given us the pattern of it in his own example, having so loved us as to lay down his life, and to give himself for us, Gal. 2.20 Which thing as it is true in him, so in you saith he, 1 Iohn 2.8. because we ought therefore, not only to love our Neighbour as our selves, as before it was commanded; but now even to lay down our lives for the brethren; 1 Iohn 3.16. as he hath done for us. Of all which, viz. that the same command though in one respect it was old, yet in another it was new, and truly verified both in Christ, and in the Saints, the Apostle gives this reason in the fore∣mentioned place, 1 Iohn 2.8. Because the darknesse is past, and the true light now shineth: the different dispensing of the same thing, hath made this difference in it: it was an old Commandement as it was once enjoyned under the old Covenant, but now the dark∣ness and obscutity of that Covenant and dispensation being past (as when once it grew old it was then ready to vanish, Heb. 8.13.) and the true and new light in the Gospel and new Covenant, now shining, under which the same duties of Love are enjoyned upon other terms Page 21 then before, it might upon this account be well stiled a New Com∣mandement, which yet in substance was an old one.
[Sect. 3] 2. But Secondly and chiefly, the reason why the Works of Love, Justice, and Mercy, as commanded in the Gospel, are not opposed to Faith by the Apostle in the point of Justification, though these and all other Works commanded in the Law in the sence in which they were asserted by the Jews, are opposed to Faith in that case, is this; because there is so vast a difference between the sence in which we do assert an Evangelical necessity of these to Justification, and that sence in which the Jews did assert the availableness of these together with other Works of the Law unto justification, as that the Apostle might well withstand the one sence as damnable, and yet the other in the mean while remain under his full approbation. For our Apostle was so far from denying the necessity of the Works of the Law unto justification, saving in that erronious sence in which the Jews main∣tained them, as that he did affirm, that during the time in which they were enjoyned by God, justification was not to be had without them, (as conjoyned with Faith,) Rom. 2.13. For not the hearers of the Law are just before God, but the doers of the Law shall be ju∣stified. It was no more mens hearing of the Law, and leaning upon God (as some did Mic. 3.11.) without sincere obedience to the Law in one thing as well as in another, that would render them ac∣ceptable to God then, than mens barren, formal, and dead Faith, under the profession of the Gospel, will without an upright and careful con∣formity to the doctrin of Christ, render them acceptable to God now.
As concerning that sence in which the Jews asserted, and the Apo∣stle denied the necessity of the works of the Law to justification, take it thus. They being ignorant of Gods Righteousness (Rom. 10.3.) and of his designe to teach men by the types and figures of the Law as by a school-master, to expect justification by the death of Christ, and Faith in his blood, (For by reason of the vail that was upon their hearts, they could not see to the end of that which is abolished, 2 Cor. 3.13, 14, 15.) I say, they being herein altogether igno∣rant, were on the other hand highly confident, that God had ordain∣ed their legal Sacrifices to purge them from their sins, and their obedi∣ence in them and other points of the Law; to be the only means to invest them with all the good that ever the Lord intended them, not only in things temporal, but also spiritual and eternal. So that that which the Gospel attributes to the New Covenant, to the blood of it, to the faith of it, to the obedience of it; they attributed and Page 22 ascribed all of it to the blood and obedience of the Old Cove∣nant.
So that the question between the Apostle and them, was but this: Whether Eternal Redemption were to be had upon the First Cove∣nant termes, or the Second; whether by the Works of the Law, or the Faith of the Gospel, the beleeving in, and subjecting to the Lord Jesus as that only name, way and means, in which Salvation is to be had. The Apostle he affirms, that Salvation is to be had by the lat∣ter without the former, by the New Covenant termes without the Old; the Jews on the contrary they held that Salvation was to be had by the former without the latter, by the Works of the Law without beleeving in or obeying of Jesus. It is most evident and certain that thus and thus as hath been declared, is the true sence in which the Jews held the Works of the Law available to justification and salvation, and it is as clear likewise, that in the very same sence the Apostle doth deny and reject them, charging the whole stresse of all upon Christ, and beleeving in, and following of him.
[Sect. 4] This is easie to be discerned in the Apostles Writings, of which I have given an account in my Second Chapter, to which I refer you, and shall here add two or three Texts more, Phil. 3.7, 8, 9. But what things were gain to me, those I counted losse for Christ; yea doubtlesse and I do count all things but losse for the excellency of the knowledge of Christ Jesus my Lord, for whom I have suffered the losse of all things, and do count them but dung that I may win Christ, and be found in him not having mine own righteousnesse which is of the Law, but that which is through the Faith of Christ, the righteousnesse which is of God by Faith. He had shewed be∣fore what the Jews trusted in, boasted of, and which he himself also whilst he was as they were, did count his gain, viz. Circumcised the eight day, of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews, touching the righteousnesse of the Law blamelesse. But when he became a Christian, he let go all these things which he held so fast before: took off and removed that con∣fidence and stresse which he had placed in these, and now laies all up∣on Christ, and Faith in him. That which he now expected by Christ, he did indeed expect by his righteousness in the Law before; but that which was his hope and his confidence, his joy and his glo∣ry before, is now but loss and dung with him, when once the excel∣lency of the knowledge of the way of Salvation by Christ, does ap∣pear. Now all his desire is to be found in Christ, rejoycing in Page 23 Christ, trusting in Christ, cleaving to Christ; not any more to be found in the dress of his own righteousness which was of the Law, the first Covenant righteousness, that righteousness in the Law, touching which as he sayes he was blameless, vers. 6. Which whilst he expected Salvation by it, was a righteousness or way of justifica∣tion of his own setting up, never of Gods appointing. In oppositi∣on whereto, he desires now to be found in that righteousness which is of God through Faith; in that state of justification and salvation, which God in the Gospel hath setled and established upon beleeving in Jesus. So that here in this Contexture of Scripture, you have the Jews righteousness or justification, and the Christians; through both which this Apostle had passed, and of both which he had made tryal: the Jews claim was by the Law, and the works thereof, but the Christians by the Gospel, and the Faith, and obedience thereof: the act of his conversion was his renouncing of the former, and clea∣ving to the latter.
Romans Chapter 9. Verse 30, 31, 32. What shall we say then, that the Gentiles which followed not after righteousnesse, have attained to righteousnesse, even the righteousnesse which is of Faith: but Israel which followed after the Law of righteousnesse hath not attained to the Law of righteousnesse; Wherefore? be∣cause they sought it not by Faith, but as it were by the works of the Law; for they stumbled at that stumbling-stone. Here we have two manner of people, the Gentiles and the Jews; and two sorts of righteousness, the one of the Law, the other of Faith, or of the Gospel. The Gentiles who had not followed after righteous∣ness, but lived in Idolatry, Sin, and Wickedness, and without God in the World, being altogether strangers to the Common-wealth of Is∣rael, and that Covenant of Promise, yet attained to righteousness, a state of justification and acceptation before God, upon their recei∣ving the Gospel, the doctrine of life and salvation, when it was brought among them. The Jews though they followed after the law of righteousness, those laws wherein a righteous conversation was commanded by God, and did many of the things that were com∣manded therein, having a zeal towards God, yet for all that, did not arrive at that justification and acceptation with God, which the Gen∣tiles attained, and the reason was, because they did not seek it in the Gospel-way in which the Gentiles found it: they should have let go the doctrine of Moses, and have imbraced the doctrine of Christ, and have reckoned themselves but in the same capacity with the Page 24 Gentiles for all their Works of the Law, and have said as some of them did, We beleeve that through the grace of our Lord Jesus Christ, we shall be saved even as they, Acts 15.11. But instead of this they stumbled at that stumbling-stone, Christ Jesus and him crucified, and the offer of salvation by him, and did adhere unto the works of the Law for all things pertaining to salvation, and would have Justification upon the Law termes; this ran in their mind, if a man do those things he shall live in them, and so ventured all upon that score. It was quite beyond their expectation that the Messiah when ever he should come, should turn them out of their way of Sacrificing, by becoming a Sacrifice himself, or that their expectation of remission of sin, should be taken off the former, and placed on the latter: and therefore they cleaving to the letter of the Law for eter∣nal salvation, which so far was ordained by God but for a temporal, and rejecting Christ and the termes of salvation by him which the Law pointed them to in the spiritual signification of it, of which they were wholly ignorant, hence it came to pass, that for all their la∣bouring, seeking, and striving after righteousness, justification, and salvation, yet they missed it, as seeking it out of Gods way, upon their own termes, not Gods.
Gal. 2.21. For if righteousnesse come by the Law, then Christ is dead in vain. How could that be? but that they did attribute and ascribe the same attoning, virtue, and sin-purging efficacy unto the works of the Law, which the Gospel does attribute unto the blood of Jesus. And then indeed if it had been so as they supposed it was, that sacrifices or any other works of the Law, could have purged sin so as Christ does by his death and blood, then the death of Christ would have been in vain, God would never have put himself to that charge as to give his Son to death to take away the sin of men, if the works, of the Law had been a competent means to bring it about. If there had been a Law (saith the same Apostle) which could have gi∣ven life, verily righteousnesse should have been by the Law, Gal. 3.21. If the Law and the Wotks therein commanded, could have done the same thing towards the conferring of life and salvation upon men which is now brought to passe by the coming and dying of Je∣sus, then righteousness and life should have been by that. But now inasmuch as that God hath given his Son to dye, (for here he writes to those that did acknowledge Christ and his death, but withall in∣clined to that opinion Acts 15. that except men kept the law of Mo∣ses they could not be saved) since God hath given his Son to dye, it Page 25 is (as if he should say) manifest that the Law fell short in ability of doing that for men, for the doing of which God sent his own Son, Rom. 8.3. For what the Law could not do in that it was weak through the flesh, God sent his own Son in the similitude of sinfull flesh, and for sin, (or by a sacrifice for sin as it is in the margent) condem∣ned sin in the flesh. What the Law could not do in that it was weak through the flesh, that is (I conceive) through or by reason of the sins of the flesh; the sinful condition of man was so great, as that it quite over-topt the purging power of the Law, the disease was too strong to be cured with such a purge, the sins of the flesh over∣matched the Law in this kind, and rendred it weak: and therefore God was fain to send his own Son to condemn sin, to take away the destroying power of sin by the sacrifice of himself, for that the Law could not do it by its sacrifice.
In that the Apostle writes so much and in so many places (for there are many more besides these) touching the weaknesse and dis-ability of the Law to do that for men which God sent Christ to do for them, it is in opposition to those who magnified the Law as if it had been able to do all that for them, which the Apostle doth ascribe to Christ as done by him.
By what hath been now said I think it doth fully appear in what sence the Jews asserted the Works of their Law in the point of Justi∣fication, and likewise in what sence the Apostle denies them.
[Sect. 5] And now if any man shall say, that Love, Iustice, and Mercy, yea or the act of Faith it self, or any other work commanded in the Gospel, does justifie as Christs blood justifies, by way of attonement for sin, let him be accursed. It is the prerogative royal peculiarly and alone belonging to Christ, thus to justifie, in which no creature in Heaven or Earth, or any action of any creature, bears any the least share, Heb. 1.3. When he had by himself purged our sins, sat down on the right hand of the majesty on high. To purge from sin is the self-work of Christ, Heb. 7.27. and 9.26, 28. and 10, 12, 14. When some of the Galatians were but about to attribute the same justifying power unto the Law, which they had acknowledged to be in Christ, Paul testifies to them that in doing so they would render Christ of none effect to them, and fall from grace, Gal. 5.4. So dange∣rous a thing is it to joyn any in competition or co-partnership with Christ in this work, or to attribute the same justifying vertue to any beside him. And if any among the Papists should ascribe any such operation or vertue to any of their works, though as dipt in the Page 26 blood of Christ, and receiving their vertue from that, it would doubt∣lesse be found a piece of high presumption, and a sin of a daring na∣ture before the Lord.
But alass how far off are we from ascribing any such power, opera∣tion or vertue unto any work which a Christian can do Nay Faith it self, though it be so necessary unto justification, as that without which the blood of Christ will not justifie and save men, yet it is far from being necessary upon any such account as if it could in the least operate as Christs blood does, or add any thing unto the saving vertue thereof; and yet necessary it is, because such is the Will of God, as that the saving benefit of that blood shall not be made over unto any man, but upon condition of his beleeving. So I say of Works (I mean Gospel-obedience) though we say they are so neces∣sary as that no mans Faith shall justifie him that is void of them, or which is all one, that no mans Faith shall justifie him without them; yet we say also, that they are far from being necessary upon any such score as Christs blood is necessary, or as if they could contribute any thing unto its atoneing vertue. Nor is it necessary in this case to suppose them to be formally of the nature of Faith, nor to be es∣sential to the act of beleeving; nor that the same justifying act, of∣fice, or power is placed in them by God, as is in Faith: Yet necessa∣ry they are unto justification, because such is the will and good plea∣sure of God, as that though he will have Faith to entitle men to the justifying and saving benefit of Christs blood, yet he will not interess an unprofitable, dead, barren, fruitless, formal Faith in that saving benefit and priviledges of the New Covenant, but reserves this ho∣nour for that Faith only which is an active lively working Faith, and which makes a man as well ready and desirous to give honour and glory unto the Lord in doing his will, as to receive honour and glory from him in the way of beleeving his promise. This God wil∣ling I shall make fully evident, when I come to treat of the doctrine of Faith and Justification by it, in the handling of the second part of my Text.
[Sect. 6] In the mean while if this burden any mans mind, how to think or conceive that Faith in its first justifying act in closing with Christ, should be accompanied with Works, when as that first act is done in an instant, but Faiths bearing of Fruit, and producing of good works, is a work of time, and shal therefore think that sure Faith must needs be alone and without works in the first act of its justifying work, whatever it be after, I shall ease this burden, and answer this ob∣jection by distinguishing of Works.
Page 27There are two sorts of Works.
- 1. Such as consist in will, purpose, and desire.
- 2. Such as consist in the actual execution of those resolutions and desires.
That those motions, resolutions, and desires that are transacted in the wil, by way of preparation of turning them into actions of another nature when opportunity shall serve, I say that these are works in Gods account, who is as well privy to them as to external actions, is most evident. Mic. 2.1. Wo to them that devise ini∣quity, and work evill upon their beds: when the morning is light they practice it, because, it is in the power of their hand. Their de∣vising and resolving upon evill in the night, in order to the practice of it in the day, is called a working of evill upon their beds. Again Psalm 58.2. Yea in heart ye work wickedness: you weigh the vio∣lence of your hands in the earth. The evill actions and motions of the mind and will, are called a working of wickednesse in the heart; as the looking on a Woman to lust after her, is called the commit∣ting adultry with her in the heart. Mat. 5.28. All which is as true of good intentions, resolutions and desires, as of evill; the resol∣ving upon good when opportunity presents, is a working of good in the soul as well as the resolving upon evill upon like termes is the working of evill.
Now then that Faith which is not accompanied with good Works of this kind in the souls first fastening upon Christ by Faith for salva∣tion; I say, that soul that does not come to Christ with a sence of such worthinesse in him, as to desire and resolve through the strength of his grace to give up it self to him, and to be commanded by him, that Faith, that soul, by all the light that I can get from Scripture, is never like to be accepted, or to pass for currant in Christs account. Nor will such desires and resolutions do it neither, that are but airy, and of the nature of false Conceptions, and which spend themselves and languish and vanish in desiring and resolving, like the sluggard Solomon speaks of, Prov. 13.4. Whose soul desireth and hath no∣thing: No; unlesse they have that truth and reality, that strength and substance, as to be delivered of such conceptions, and to bring forth fruit to perfection when opportunity comes, and not like that corn that groweth upon the house-top, that withereth before it come to maturity, they are never like to obtain the honour and re∣putation of such desires and resolutions as will passe for good works in Gods account. But if the soul in its first closing with Christ by Page 28 Faith, go armed, and the Faith of the soul attended with real, hear∣ty, and unfeigned desires and purposes to render unto the Lord in love, honour, and service, according to the benefit it expects to re∣ceive from him, and that nothing but lack of opportunity, hinders the real acting and executing these desires and resolves with suitable endeavours, doubtlesse that soul, that faith, is accepted with the Lord, as well as if all those purposes, inclinations and desires of the soul, were so many visible works, so many actual performances. For if there be first a willing mind, it is accepted according to that a man hath; and not according to that he hath not. 2 Cor. 8.12. If it hath but passed the will in good earnest, it is not the want of more ability, or more opportunity, that will hinder the mans acceptation, but accepted he is and shall be with the Lord with what he hath in this kind, be it more or be it lesse.
And now having shewed you both in what sence the unbeleeving Jews did, and in what sence we do hold Works necessary unto Justi∣fication and salvation; I now pray you to make judgement upon the whole, and let your own conscience speak, whether there be the least or lightest probability, that when the Apostle rejecteth the works of the Law from Justification, in the sence in which the Jews asserted them, that then and therein he should also reject the chri∣stian resolutions and endeavours commanded in the Gospel upon pain of damnation, from justification in the sence in which I have supposed them absolutely necessary thereunto.
[Sect. 7] Neither is this any new Doctrine, only it may be I have used a lit∣tle more liberty of expression in asserting the necessity of Works to justification, then many others who have been over-awed by a mis∣understanding of Pauls saying in my Text, have adventured to do. Otherwise, though there seems to be an over-tenderness and shiness in our Protestant Authors, while engaged against the Papists, to say in plain words that any Works are necessary to justification, yet in the mean while they confidently and boldly assert in other words that which amounts to as much, and signifies the same thing. For that they might not be thought by denying the necessity of good works unto justification, to open a gap unto carnal liberty, and to lay a temptation upon men to be lesse carefull in the great work of San∣ctification, they are wont to assert over and over, that though they do not hold good Works necessary to justification, yet they do hold them necessary unto salvation, so that though men may be justified without them, yet they cannot be saved without them.
Page 29But I demand, what Justification is that which will not put men into an immediate capacity of salvation? but that there is a necessity of Works to do this for men? Can any call this a justification unto life, as the Scripture calls that justification which is of the Gospel∣kinds, Rom: 5.18. And does it not come to the same issue to say that Faith without Works will not justifie, and to say that justifica∣tion without works will not save? for is justification any thing else then a discharging or setting a man free from condemnation, and consequently bringing him into a condition of life? so that whether the defect lie in the Faith that should justifie, because of the absence of Works, or whether in the justification it self, because of the absence of Works, it matters not; for it seems there is the same necessity of Works unto Salvation on which side soever it fall: with the sence of which necessity, to fill the hearts and souls of men, is the thing I drive at in this discourse.
But that to grant Works necessary unto salvation, is all one in effect as to grant them necessary unto justification; and that there is no more danger in the one then in the other; and that the diffe∣rence between the one and the other is but in a sound of words, and not in substance of matter, and consequently that they that deny the necessity of Works in the one sence, and yet grant it in the other, do but restore with the right hand, what they unduly took away with the left, is a thing clear and evident from the Scriptures as well as from the reason of the thing which I thus declare.
1. Our Apostle Paul uses these two phrases, to be justified, and to live, as words equivolent and importing the same thing, and reckons it a good demonstration to prove that men are not justified by the works of the Law, but by Faith, inasmuch as that the Scripture saith, The just shall live by Faith, Gal. 3.11. But that no man is ju∣stified by the Law in the sight of God it is evident: for the just shall live by Faith. Which would be a defective way of arguing, if to be justified and to live were not the same thing with the Apo∣stle. So again vers. 21. of the same Chapter: For if there had been a Law given which could have given life, verily righteousnesse should have been by the Law. Here we see again that righteousnesse and life are convertable termes with the Apostle; if life, then righte∣ousnesse, if righteousnesse, then life by the Law. And so to be ju∣stified, and to be blessed, is all one thing with the same Apostle, Gal. 3.8, 9. Rom. 4.7, 8, 9. And to be saved, or to be justified, is the same thing which the Apostle James, according to the tenour of his Page 30 reasoning, James 2. from verse the fourteenth, to the four and twentieth.
2. Justification and condemnation are in Scripture put in direct opposition one to another, Rom. 5.18. and 8.33. So that he that is justified, is free from condemnation, and to be free from condem∣nation, and to be in a state of Salvation, is as much one, as not to dye, is to live.
3. Salvation as well as Justification is promised to beleeving, John 3.16. Acts 16.31. Heb. 10.39. therefore to be in a salvable condition is the immediate effect of Faith, as well as to be justified, and consequently that a man is as soon in a salvable condition as in a justified condition; and if so, then look what is necessary to the being of the one, is necessary to the being of the other also, with a necessity sine qua non, without which neither will be.
And now what doth all this prove? but that if men cannot be in a salvable condition without Works, (which is the thing granted) then neither can they be in a justified condition without them, be∣cause there is no separating of these. But I still desire you, that when I thus speak of the necessity of good Works unto Justification, that you will do me and your selves too that right as to understand me in the sence in which I have explained my self before, viz. that they are necessary so, as to render that Faith by which men are justified to be of the right kind, and such unto which Justification is promised. Under which sence I am far enough from complying with the Pa∣pists, who (if they be not wronged) hold Works to be satisfactory, Propitiatory, and meritorious; for that's their charge; see Dr. Dow∣nam's Treatise Justi. lib. 7. cap. 1. §. 1. And as I am far from complying wth them, so am I far enough from differing from those that oppose them, if their own concessions about the necessity of Works, may be but fairly construed and argued upon. This by what I have but newly said doth plainly appear, & might be further evinced by other of their sayings wherein they do acknowledg, That that Faith which is alone, severed from charity, and destitute of good Works, doth neither ju∣stifie nor save, but that there is a necessity of them, a necessity of presence, though not of efficiency, and that they must concur with Faith in the subject or party justified, though not in the act of Ju∣stification. And what's all this less than that which I have said? I say Faith void of Works will not justifie, They say that Faith which is alone severed from charity, and destitute of good Works, will Page 31 not justifie nor save. I say it's not necessary to hold or say that the same justifying act, office, or power is placed in them as is in Faith. They say they are not necessary by way of efficiency. I say God denies the justifying priviledge unto a barren, dead Faith, and re∣serves it only for a lively working Faith; they say there's a necessi∣ty of presence, and that they concur with Faith in the subject or par∣ty justified, though not in the act of justifying.
So that a necessity of Gospel-obedience to accompany that Faith which shall justifie, is acknowledged on all hands.
And if men had but laid out themselves as much to possess the peo∣ple with a thorow sence of this, as they have to preserve them from the errors of the Papists on the other hand, it might I conceive have been much better with their Souls, then now it is. For while their ears and eyes have been filled so much with the doctrine of Justifica∣tion by Faith without Works (when they have meant it only in op∣position to the Popish sence) and so little with the Doctrine touch∣ing the unavailablenesse of that Faith unto Justification, that does not knit the Soul to Christ with such love, as by which men deny them∣selves of their Lusts and sinful pleasures, and follow after righteous∣nesse and holinesse with them that call upon the Lord with a pure heart; hence I fear it hath come to passe, that the generality of men among us have had so little sence of the necessity of a godly life, and have presumed so much upon their Faith touching Christ, (which yet hath been but the dead Faith James speaks of) as that they have to the sad deceiving of their own Souls, thought themselves in safe condition, although they have lived sensual and carnal lives, and have been strangers to the work of the new Creature, the power of Godlinesse, and the life of Holinesse, without which for all their Faith, no man shall see the Lord.
But alass how should it be otherwise, when as it is too manifest, that the Leaders and Guides of the people themselves, except here and there one, have had little of this sence and savour, but have built so much upon the act of beleeving, and so little upon a faithful sub∣jection to Christs Doctrine (which for ought I can see, is as necessary to render Faith available in its place, as Faith is necessary to render the blood of Christ available in its place, as to a mans personal Justi∣fication) as if that subjection were not at all necessary unto the be∣ing of a mans justification before God, but usefull onely to declare him to himself, and unto men to be justified. And under this Soul-deceiving apprehension, and mistaken notion and principle, the Page 32 Ministers, too many of them have indulged themselves and people too, in a dull, heavy, cold, partial, flat, and lesse than formal way of professing the Gospel, to the hazard of their precious Souls. And O that this might but awaken any of them that take upon them the care of Souls, to lay this matter more to heart, before it be too late, and the opportunity past.
And thus I have now done with the first part of my Text, wherein I have shewed in what sence Paul makes no reckoning of Works in the point of Justification. Come we now to the handling of that which remains touching the imputation of his Faith for righteous∣nesse, who beleeveth on him that justifieth the ungodly.
