Lutherus redivivus, or, The Protestant doctrine of justification by Christ's righteousness imputed to believers, explained and vindicated. Part II: by John Troughton, Minister of the Gospel, sometimes Fellow of S. John's Coll. in Oxon ... [quotation, Augustine. Epist. 105].

CHAP. IX. That Faith doth not justifie as a Conditi∣on, and that it doth not justifie as be∣lieving in Christ, as King and Pro∣phet as well as Priest.

THat Faith justifieth a Sinner as it is a trust in the Promise of Life through the Righ∣teousness of Jesus Christ, hath been proved and vindicated in the preceding Chapters: We are now to consider what the opposite Opinion is concerning Faith and its Influence upon Justification.

The Scriptures teach that Abraham the Fa∣ther and great Exemplar of all Believers was justified by Faith, his Faith was counted to him for Righteousness, Rom. 4.3. And that this Faith was a Trust in the Promise of God is evi∣dent, both from the occasion and immediate Object of it, the Promise of a Son against all natural hope and probability, and that his Seed should be numerous, be the people of God, the Blessed of the World, Gen. 15.4, 5, 6, 18. &c. and also from the Apostles Explication, or Amplification of this Faith, in this Chapter, v. 19, 20, 21, 22. viz. That it was a believing in hope against hope and a not considering the natural impossibility of the thing promised, and not staggering at the Promise through unbelief, but being strong in Faith and fully perswaded that God was

able to perform what he promised; and that this Faith justified him, as such a trust in the Promises, and not as an Act of Obedience, is evident from the Apostles own Reason in the close of that Discourse, v. 22. Therefore i•• was imputed to him for Righteousness; Where∣fore? Because it was a firm trust in the Pro∣mise of God: It is also added, v. 23. That this Example was written, not for Abraham's sake only, but for ours that succeed, be∣cause Faith also shall be imputed to us for Righteousness, if we believe in him that rai∣sed Christ from the dead, who died for our sins and rose again for our justification, v. 24, 25. If this was written for our sakes, then the Faith that justifieth us must be a trust in the Promise as Abraham's was, even in the Promise of Life through the death of Christ, and must ju∣stifie us as a trust in that Promise as his did him, and not upon any other account. It is the Righteousness of Christ for which God ju∣stifies believing Sinners; but because they are rational Creatures, God doth not justifie them without their knowledge, consent, or accep∣tance, but with and by means of it; and this is Faith, sc. Man's trusting in or acceptance of Life promised in Christ, which doth render the subject, as a rational Creature, capable of pardon and mercy by a Promise, though that natural capacity of the subject would not obtain pardon, if it were not promised to it, and this is all we mean, when we say, Faith is the Instrument of our Justification, viz. That God having promised Justification through

Christ to all that believe or trust in it; this Faith doth trust in it, or is that disposition of the soul, whereby it doth trust in that promise, and so obtain a grant of Jnstification: We acknowledge, to believe God's Promises is commanded by him, and an act of our Obe∣dience to him always indispensibly due; but we say, That Faith obtaineth any thing promi∣sed, and Justification in particular; not as, or because it obeyeth the general command of believing Gods Promises; but as it trusteth in, dependeth upon the Promises, and conse∣quently, that God fulfilleth the Promise of Pardon, Justification, and the immediate fruits of it to a Believer, out of his meer goodness and faithfulness, not out of remunerative Ju∣stice and Debt, as he must, if he justifieth for Faith, as an act of Obedience to any Com∣mand.

But our Opposites will have Faith to justi∣fie us as the condition of the New Covenant 〈◊〉〈◊〉 Gospel, not as a meer trust in the Pro∣mise. A condition saith Amyrald, is a certain ••aw added to a matter or business, which is required to be performed by a man: Conditio 〈◊〉〈◊〉 Lex addita negotio quae ab homine exigitur: ••o that believing in Christ is annexed to the promise of Justification, as a Law requiring that faith; and then saith must justifie as obe∣dience to, or fulfilling of that Command; is Perfect Obedience was the condition of the ••aw: So (they tell us) Faith is the conditi∣on of the Gospel, and one justifyeth now, as

the other did then, sc. as Man should then have been justified for his Perfect Obedience, as the fulfilling of the Law to which life was promised; so now Faith justifieth as, or be∣cause it obeyeth the Gospel Chmmand of be∣lieving in Christ to which life is promised to Sinners. To strengthen this, they further say, (which indeed is but a just consequence of it) that as the Covenant of Works, upon the condi∣tion of Perfect Obedience, was made with all Mankind in Adam; so also the Covenant of Grace, was made with all Mankind in him also, after the Fall, and renewed to Noah up∣on the condition of Faith in Christ, i. e. as be∣fore they were all commanded to obey per∣fectly, and they should live for so doing; so now, they are all commanded to believe in Christ, and they shall live for so doing: Foedus gratiae salutaris & in Adamo cum omnibus & singulis hominibus initum, et in Noa, cum omnibus & singulis hominibus sancitum fuit, sub fidei con∣ditione, adeo ut si omnes & singuli crederent, salutis à Christo partae compotes fierent. This we are now to examine, and there are two Opinions about it: One acknowledgeth Faith to be fiducia, a trust in the promise, and this only to be the condition of Justification; the other makes Faith to include Obedience to the Gospel Command; so that when they say•• Faith justifys, they mean Faith and Obedience flowing from it.

To begin with the First, 'Tis usual with Di∣vines to call Faith the Condition of the Gos∣pel and Justification, but they take the ter••

condition improperly, and largely for any thing required of us, and that must be in us, in order to being justifyed; they mean no more, but that men are not justifyed by the Death of Christ, as a Ransom paid for them, without any thing in them to apply it to them∣selves in particular; but that his death doth justi∣fy them, being offered in the Promises, & trust∣ed in them for themselves in particular, in this sence we grant Faith to be a condition of Justifi∣cation: But some, Amyraldus and others, take a condition strictly for something required, not only as a disposition of the subject, or as an internal rational means of obtaining a thing; but also as acquiring a right to it, as the per∣formance of that Command which required it; and thus they say, Faith is the Condition of Justification, i. e. we are justifyed, because we fulfil or obey the Command of believing in Christ: Against this, I thus argue,

1. If Faith justify as a fulfilling the com∣mand of believing, then the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 credere, Faith it self is our Righteousness, and Christ's Right∣eousness hath only procur'd a Covenant of Faith, by fulfilling whereof we should be ju∣stifyed, as we should have been by fulfilling the Law of Works. For in this Opinion, Faith justifyeth as Obedience to the Com∣mand of believing, and Obedience cannot be the Medium of applying Christ's Obedience for our Righteousness; but is it self a right∣eousness according to the Law that requires it: So then, Faith must be our Righteousness now, as perfect Obedience was under the Law; and must justify as the Work of the Gospel.

2ly. Faith is the unfittest of all Graces to be the condition of life, because it is only a trust in Free-Mercy, and carries with it, an acknowledgement of our unworthiness, and nothingness, and so bringeth nothing to God, but a bare object of Mercy and Compassion. All other graces bring some positive Honour to God, together with a denyal of our selves, and our inordinate desires to the Creatures; but Faith bringeth nothing but a confession of Misery with a desire and hope of Mercy; therefore is unfit to be our Righteousness, and to come into the room of Perfect Obedi∣ence.

3ly. If Faith justify as a condition, then Man hath a natural power to believe in Christ, how else can Faith be required of him, as a new condition of life, after he had failed of life by the first condition of Obedience? The Gospel by this Doctrine, is a Law of Faith, but a proper Law doth suppose power to obey in the subjects of it; This Arminius confesseth, Deum non posse ullo modo fidem in Jesum Christum postulare ab homine lapso, quam ex se habere non potest, nisi aut dederit aut dare paratus sit gratiam sufficientem, quâ credere pos∣sit si velit, i. e. God cannot by any means, require Fallen Man to believe, which of him∣self he cannot do, unless he hath given him, or will be ready to give grace sufficient to be∣lieve, if he will.

4ly. If Faith be the gift of special grace (as is acknowledged by these I now deal with) how can it be required of all that hear the Gospel? seeing they have neither power of their own to believe, nor a promise that Faith shall be given them. If it be said, that Faith is promised, I ask, is it promised on some other condition, or absolutely? If upon condition, then we shall have conditions in infinitum; unless we stop in something that is in Man's Power to do, as Amyraldus well observeth, Fides impetrata fuit non ut offere∣tur sub acceptandi conditione, sed ut ipsa illa conditio esset, per quam salus recipitur, alioqui res abiret in infinitum, nec ullus unquam esset terminus conditionum impetrandarum. If abso∣lutely, either to all that hear the Gospel, and so all should believe, or to some only, but no such promise can be produc'd, that when the Gospel is preach'd to a people, such and such shall have Faith given them. But if it be said, the Promise of Life in Christ is de∣clared to all, and God persuadeth whom he pleaseth to trust in it; Is it not then better to say, that Faith is only an instrument whereby God inableth Men to lay hold of the Promise ••o Justification, than to offer violence to the nature of all proper Laws and the conditions of them, by making Faith the condition re∣quired by a proper Law, which Man hath not ••ower to perform, nor is sure to have it gi∣ven when he needeth it: and I suppose no in∣stance can be given of any such Law, either

Human or Divine, that requireth a conditi∣on out of the power, or beyond the ability of the subject, before the Law was made, and doth not certainly provide that ability for him any other way.

The Second Opinion is of those that affirm, Obedience to be included in Faith, and so Faith and Obedience to be the condition of life, i. e. that we are required sincerely to be∣lieve and obey the Gospel Commands, Hi∣stories and Promises to our lives end, and for so doing, we shall be justified and saved. Faith in this Opinion, is not an immediate trust in the Promise of life through Christ, but a general belief of the truth of the Histories and Promises of the Gospel, encouraging to obey the Precepts of it; yea, though there be 〈◊〉〈◊〉 particular persuasion, that this man in parti∣cular shall be saved if he obey the Gospel 〈◊〉〈◊〉 yet this is not proper trust or affiance, but a more practical assent to the general Promi∣ses and Doctrine of the Gospel; a trust up∣on an uncertain condition, is no more a tru•• and proper trust, than a proposition depend∣ing on a future contingency, is a proper o•• certain proposition, or hath determinate truth or falshood: This is the Doctrine 〈◊〉〈◊〉 the Remonstrants (as hath been shewed Chap•• 5.) We may also observe, That though th•• Opinion be commonly exprest by believing in, or receiving Christ as our King and Pro∣phet, as well as Priest; yet in truth, it mak∣eth Faith, or the condition of the Gospel, t••

respect Christ only as a King immediately, and as a Prophet and Priest accidentally and remotely. For to prescribe Laws and Condi∣tions of Life, whereby men must be judged, saved, or condemned, and then to judge them by those Laws, and either justifie or condemn them for their obedience or disobedience to them, are all Kingly Acts or Exercises of Kingly Power, and these only are immedi∣ately respected by this Faith, which is nothing else but obeying what Christ hath commanded upon belief of the truth of what he hath decla∣red, and promised to that Obedience, and so is that for which men shall be judicially justi∣fied. It is true, Christ as a Prophet doth ex∣plain and teach his own Law, but this is acci∣dental to a Legislator, and men must obey the teaching of Christ, but obedience as such is not because he teacheth, but because he that teacheth is also the Law maker, and hath au∣thority to command obedience: Therefore Faith, as obedience, and so justifying, doth not properly respect Christ as a Prophet, nor doth it eye him as a Priest, being not a trust in his satisfaction and Righteousness to be sa∣ved by it, which was the main Exercise of his Priestly Office, but an obedience to the New Law which Christ had made as a King, and only had purchased as a Priest leave of the Father to make such a Law, and that those that obeyed it should be saved: The Priest∣hood therefore of Christ is but remotely re∣spected in believing, as the foundation of his Law and Promises annexed to it: This Mr.

Baxter confesseth in effect, when he saith, Christ's Merit is the remote, moral cause of our Justification, but his granting of this Promise or Act of Grace, is the true, natural, efficient, in∣strumental cause of our Justification, even the immediate cause. If Christ's Merit was but the remote Cause of Justification, then justify∣ing Faith doth respect it but remotely, as the procuring cause of the New Covenant; and if the grant of an Act of Grace be the only, pro∣per and immediate Cause of Justification, then Faith only respects that immediately when it justifies, and so Christ only as a King, or as the Enacter of a New Law. Again, he saith, It is most evident in Scripture that Merit & Sa∣tisfaction are but the moral, remote, prepara∣tory causes of our Justification (though exceed∣ing eminent, &c.) and that the perfecting, neerer, efficient causes were by other Acts of Christ, and that all concurred to accomplish the work. By this it appears that Justification is an Act of Christ as a King only, though his Merit made way for his Kingly Power; and his Prophetical teaching promoteth mans obe∣dience, & that his justifying us is his acquitting us from guilt and condemnation, because we have obeyed his Law or New Covenant; and that obedience to that Law, as obedience to a Royal Law, is the condition of our Justifi∣cation, or the thing for which we must be ju∣stified; and that Faith with these men is no∣thing but obedience to the Gospel-Precepts grounded upon a belief that they came from Christ, and shall be rewarded according to

his Promise, and therefore when they contend, That Faith justifieth not by one act of affiance, but by all its acts, they do but confound them∣selves and the question: For even according to themselves, Faith justifieth properly and im∣mediately by one act only, or under one one∣ly notion, viz. of obedience to the Gospel; and that directed to Christ only as King, and that the other acts of it respecting his Merit and Teaching, are but accidental to it, and without its notion as justifying: We are then to prove that obedience to the Gospel is not the condition of our Justification, though joy∣ned with, or builded upon Faith in the truth of it, and thus I argue:

The First Argument.

From Rom. 4.16, 17. Therefore it is of faith that it might be of grace, to the end the Promise might be sure to all the Seed, not to that only which is of the Law, but to that also which is of the Faith of Abraham, who is the Father of us all, &c. The Faith here spoken of is that whereby Abraham was justified, and by which the Promise should be made sure to all his Seed, both Jews and Gentiles, which is the Promise of being blessed with him, in his Seed Christ: Now the Apostle saith. That Justificati∣on or Blessedness comes by Faith, that it might be by Grace, i.e. altogether free, but Justificati∣on upon the condition of obedience is not alto∣gether free; therefore justifying Faith includeth not obedience, as the condition of Justificati∣on.

I prove the Minor thus: Grace and Works are utterly inconsistent in God's deal∣ing with Man for his Salvation. For Work bring some worthiness though not strict Me∣rit, but Grace supposeth nothing but dese•••• of Punishment, Rom. 11.6. If by grace, the not of works, otherways grace is no more grace Election of grace, v. 5. excludeth all works why doth not Justification also, if it be b•• Grace? If obedience to the Gospel be the condition of our Justification, as perfect obe∣dience to the Law of Works was formerly how is it Grace more now than it was then Did God gratiously grant the New Covenant to lost Sinners? True, here was Grace; but when he had granted it he justifieth them only for the performance of it, or their obedience to it; therefore the giving of the New Cove∣nant is of Grace; but Justification by obedi∣ence to it, is not of Grace but of Works Doth a New Covenant accept of imperfect o∣bedience, and carry pardon with it? It do•••• indeed not insist upon perfect obedience to the Law of Innocency, as the only way of life but it doth not dispence with, or allow the breach of any of those Commands that were perpetual: What then? It requireth perfect and exact obedience to the Gospel, and f•••• want of that obedience men shall be condemn∣ed; there is no pardon for want of sincere o∣bedience under the Gospel, no more that there was for want of perfect obedience to A∣dam, therefore all the mercy, grace and par∣don of the New Covenant lieth in relaxing the

Covenant of perfect works, in giving a New and somewhat Milder Covenant to men, when they might have been condemned for the breach of the former; but still their Justifica∣tion or right to Life dependeth wholly upon their obedience to this New Covenant, and so •••• no more of Grace properly than Adam should have been. But they say our obedi∣ence is performed by the efficacy of Divine Grace, and therefore we may be said to be justified by Grace, though by our Obedience. As if the Elect Angels that stand were not ju∣stified or accepted in and by their own integri∣ty, because preserved by the Grace of God; or as if Adam could not have been justifyed by keeping the Law, unless he had done it meer∣ly by his own connate strength, without addi∣tions or assistance of Divine Grace throughout his Life: What the Grace is which these men allow to our obedience is yet uncertain; but this altereth not the nature of Justificati∣on; if it be by obedience it is not of grace but of works, i. e. a man is pronounced Just or Righteous for his own obedience by what principle soever it be wrought; therefore the saith here spoken of neither is nor doth in∣clude obedience. Again, It is a Faith that the Promise may be sure or firm to all the Seed, but if obedience be the condition of life, the Promise cannot be sure to all or any Believers, Ergò, this Faith doth not include Obedience. Professed Arminians grant there can be no as∣surance ordinarily of any particular man's Salvation, yea that there is no absolute cer∣tainty

thet any Man should be saved, though Christ died for them all: Others speak more dubiously; but if Justification be suspended upon our Obedience to the Gospel to our lives end; it cannot be certain to any Man, that he shall be justifyed and saved, till he be out of the World: there may be indeed an ob∣jective certainty of the Promise in general, viz. He that obeyeth to the End shall be sa∣ved; but thus the promise to Adam was as certain, viz, if he had obeyed perfectly to the End, he should thereby be justifyed; but here was a Promise to Abraham, That he and his Seed should be blessed; and this Promise was not made to the Works of the Law, but to the Faith of Abraham and his Seed, that the promise might be certain, i. e. that they should certainly attain the promised blessedness, and by no means fall short of it; but this certainty comes not from persevering Obedience, which is it self uncertain, Ergò. If any say, Believers may be sure they shall persevere, and so the Promise shall be certain. I answer, None of the Authors we deal with, will say so; and if they should, this would overthrow Obedience, being the condition of our Justification; for then we should have an absolute Promise of perseverance: and so of Justification, before we are perfectly justifyed, which no sober man will affirm: Besides, to what is this Promise of perseverance made? to Faith? then Faith alone hath the Promise of Obedience and Perseverance, whereby we must be justified, though they will not allow

it to justifie us, and then they contend to little purpose. Moreover, this Faith of Abraham was such, as whereby both Jews under Mo∣ses's Law, and Gentiles exempt from that Law, should be justifyed; but the Jews un∣der the Law, were not justified by Obedience to the Gospel dispensation, which then was not given, nor was Abraham himself justified by it, which was not then in force; nor yet are the Gentiles since the abolition of the Law obliged to the same Obedience that Abraham was, he being under the Law of Circumcision and Sacrifices, and other Institutions after∣ward incorporated with the Law of Moses; therefore this Faith which justifieth Abraham and all Believers alike, is not Obedience to the Gospel, or any edition of the Law of God, and the Apostle himself explains it in the next words, v. 17. Abraham was made the Father of many Nations before him whom he believed, &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it may be rendred, forasmuch as he believed in God, who quickneth the dead, and calleth things that are not, as if they were, who against hope believed in hope, &c. all this plainly respects Abraham's trust, and Gods Promise, not his Obedience; and by this he was justified and made the Father, and Pattern of all believers; therefore Belie∣••evers are not justified by Obedience.

Argument 2.

If Gospel Obedience, or Faith as including Obedience, justifys, then the Gospel justifys as

a Law; not as a Promise of Mercy and Grace in Christ; but Fal'n Man cannot be justified by any Law, Ergò. The Consequence is evi∣dent; Obedience respects the Law as such, and to be justified by a Law, or the observance of it; and to be justified by a promise of meer Mercy, are directly opposite. The Gospel according to them, may have a Promise of Life annexed to Obedience; but it justifieth for that Obedience to which life was promis∣ed, after the manner of all other Laws, that have Promises of reward annexed; and not as a Promise of Mercy and Life to be given gratis.

I prove the Minor, Fal'n Man cannot be justified by any Law of God, because he is not able to perform any, he is no more able o•• himself to obey the Evangelical Law, tha•• the Perfect Law of Works; for having n•• principle of spiritual life in him, he hath n•• more power to yield imperfect than perfect Obedience (in nothing, there are no degrees not more and less.) The Apostle saith, Ga••. 3.21. If there had been a Law given, or could be given, which could give life, Righteousness should be by the Law. God as a Creator and Lord first expecteth Obedience from his Cre∣atures, and would reward them for it. 〈◊〉〈◊〉 Men were able to fulfil any Law of Obedience fit for God to require of him, in order to h•••• own honour, and Man's happiness, God would certainly enjoyn him that Law; but by 〈◊〉〈◊〉 Law is the knowledge of Sin, Rom. 4.15. b•• every divine Law, as well as the Law 〈◊〉〈◊〉

Works. Man doth but discover his own sin∣fulness, because not able to obey it; and therefore he can be justified by no Law: If they say, God can enable them to fulfil the Precepts of the Gospel; so he could also have enabled them to have peformed the Law of Innocency. If it be said, God hath promised he will enable men to it; then this Promise must be as universal as the Law; else the Law would require an impossibity of some Men, and if it be, then all that are commanded to obey the Gospel, are promised to be made able to perform it: which is the Jesuits Uni∣versal-sufficient-grace in the highest degree; but if the Gospel do not carry with it a cer∣tain promise or power to fulfil it (as it doth not) before Faith; then it propoundeth to Men a way of Salvation, which to them at present, is as impossible, as to be saved by the Law of Works; and for what they know, ever shall be; therefore the Gospel cannot justify as a Law. But the natural consequence of this Doctrine is, That Man hath Natural Ability to obey the Gospel, and that his Na∣ture is not corrupted; or not so far, as to ex∣tinguish all spiritual life, and therefore that men by diligence may overcome their own in∣disposition, and obey the Gospel sincerely, which God will mercifully accept to their Sal∣vation; and hence Mr. Trueman and others, tell us, That the Gospel is fitted to Mans weak and broken condition, requiring no more than is a greable to it; it is indeed fitted to Mans miserable state, if it be taken for a free

promise of life, but not, if it be a Law pro∣mising life only to Obedience, unless he hath power to obey. If a Creditor to whom is due 1000 pounds, would be content to take 1000 Pence from a poor Debtor, and yet will stand upon it, that he should perish in Prison, un∣less he pay the 100 Pence, when he know∣eth he can neither pay nor procure one Penny of good and currant Mony; surely he can∣not be said, to have tempered and suited his terms and demands to the broken and shat∣tered condition of the Poor Debtor.

Argument 3.

If Obedience to the Gospel justifie Christi∣ans, then Obedience to the Law of Moses did justifie the Jews that were under that dis∣pensation: For that was then the way of life and obedience to the Jews, as the Gospel is now to Christians; nor was it given them as a Covenant of perfect Obedience; but was in∣deed a more imperfect and obscure edition of the Gospel; and the Jews were but as Heirs in their minority under Tutors and Gover∣nours, till they were fit for the greater liberty of Sons, Gal. 4.1, 2, 3, 4, 5. Nor can there be any reason, why the Jews should not be justi∣fied by sincere obedience to the Law, unless it be affirmed to be a Covenant of Perfect O∣bedience, and then their case was worse than Adam's, more being required of them, than of him, and they without strength to obey it; Minor: But the Jews were not justified

by sincere obedience to the Law of Moses, Ergò. Acts 13.38, 39. St. Paul preached to the Jews, That in Christ's Name was preached to them the forgiveness of sins; and that by him all that believe are justifyed from all things from which they could not be justified by the Law of Moses; Their Justi∣fication must come by forgiveness of sins, through believing in Christ's Name, and not by their obedience to the Law, which he saith ••••as impossible, Rom. 4.14. If they that are of the Law be Heirs, faith is made void, and be Promise of none effect: The Apostle here proveth, from v. 9. That Justification was ••ot restrained to the Jews, because the Pro∣mise was made to Abraham's Faith, which justifyed him, and made him the Father of all Believers, while he was yet uncircumcised; therefore the Law here spoken of, was the Law of Moses, which was given after Abra∣ham, and the Promise is of his being Heir of the World, or Head of the Faithful, viz. That God would raise up a Church in, and from him, which should be saved by Faith as he was; and Faith here, is Abraham's Faith in that Promise, by which he was justifyed be∣fore he was circumcised, and by which all ••is Seed shall be justifyed, directing their saith more expresly to Christ, v. 14. Now, saith the Apostle, if they that are of the Law, the Jews, are Heirs of the Promise, i. e. by the Law, (for by Faith they were Heirs as well as the Gentiles) then the Promise and Faith were made void, i. e. Abraham and his Seed

by Faith without that Law could not be justi∣fyed, because men at that time were to be justifyed only by that Law, and further he saith, ver. 11, 12, 13. That Abraham was justifyed by Faith before he was circumcised, and received circumcision as the Seal of the righteousness which he had being uncircum∣cised, to shew that the Gentiles shall be justi∣fyed by Faith, though they were not circum∣cised, nor obliged to the Law of Moses: and that the Jews though circumcised, and ob∣serving the Law (of which circumcision was a Badge) should be justifyed by Faith as he was, and not by that circumcision, v. 11, 12. He received the sign of Circumcision, a seal of the righteousness of the Faith which he had ye•• being uncircumcised, that he might be the Fa∣ther of all them to believe, though they be no•• circumcised, that righteousness may be imputed unto them also: and the Father of circumcision to them that are not of the circumcision only: bu•• also walk in the steps of that Faith of our Fa∣ther Abraham, which he had yet being uncir∣cumcised: The Father of circumcision to them that are not of the circumcision only, i. e. not because they were circumcised, and had th•••• Law of Moses; but because they walked in the steps of his Faith, of the acceptance where of Circumcision was a Seal: He adds ano∣ther reason, v. 15. why the Law could not make them heirs of the Promise, for by the Law is the knowledge of Sin, and where there is no Law, there is no transgression, i. e. th•• Law as given to the Jews did but shew the••

their duty, and so convince them of sin, be∣cause they could not keep it; and therefore that could not make them heirs of the pro∣mise, but on the contrary, if they must stand and be tried by that Law, then the Promise was to no purpose, and Faith in it had no force, ergò, the Jews were not justifyed by the Law of Moses; they were brought into Canaan for the Promise, Deut. 9.5. not for their keep∣ing the Law; and that was a Type of their attaining eternal life.

Argument 4.

Rom. 5.1, &c. the Apostle having proved that we are justified by Faith, lays down the Effects of this Justification, where first he speaketh of Justification as a thing done and transacted already to Believers, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, being therefore justifyed by Faith, or when we are justifyed by Faith; and then he descendeth to the Effects, 1st. Peace or reconciliation with God, v. 1. which he amplifyeth, v. 10, 11. When we were enemies we were reconciled to God by the death of his Son, and being reconciled we shall be saved by his Life, i. e. brought to glory, and through him we have received the atonement, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and glory in God on that account, which is proved by the comparison of our fall in Adam, v. 12. ad sinem, viz. as by being born of A∣dam we are enemies to God, under his wrath and condemnation, so by believing in Christ we are reconciled to God and have peace with

him. A second Effect of Justification here mentioned, is access into that grace or favour wherein we now stand, v. 2. i. e. present fa∣vour with God, and freedom of access to him. A third rejoycing in hope of glory, v. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, we boast, the highest kind of rejoyce∣ing. A fourth, rejoycing in tribulation, v. 3, 4. in confidence of spiritual benefit by them and deliverance out of them. A fifth, a pou∣ring of the Love of God into the heart, v. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. All these flow from Justification in this Life, as natural fruits in Believers; but if we are justifyed by obedience none of these can stand.

1st. There is no justification in this life, it is no past or present certain thing, but a fu∣ture and uncertain: If obedience to the Go∣spel be that whereby we must be justifyed, then we are not justifyed till our obedience be fulfilled, and that is not till the Soul be out of the Body. We are told that there is a senten∣tiall Justification, when the Judge shall pro∣nounce us acquitted, which is not till Judge∣ment; but there is a constitutive Justificati∣on by the Judgement of the Law in this Life, when the Law pronounceth us Righteous ac∣cording to it, and to be such as the Judge will justify; but neither will this hold, the Go∣spel cannot judge a man to have fulfill'd it be∣fore he hath fulfill'd it, which it must do if it judge or pronounce us righteous for the obey∣ing the Gospel to our lives end, before we be dead. The compleat condition of Justificati∣on they acknowledge is obedience to the end

of our lives, and Justification is an acquitting us and accepting us to life for that obedience; therefore till that obedience be performed, the Gospel doth not acquit us, nor pronounce us Heirs of Life; therefore there is no con∣stitutive Justification in this life by obedience. Imperfect or inchoate Justification, which they sometimes speak of, when a man begins to obey the Gospel, is nothing but a probability of being justifyed: For if a man fall from his In∣tegrity he shall never be justifyed, though he obeyed for a time, no not in part, nor his con∣demnation lessned. All that can be said is, That such a man is in that way wherein if he continue to the end he shall be justifyed, but if he continue not to the end, he shall no more be justifyed than he that never entred in∣to that way: Nor can these Effects of Justifi∣cation stand upon the foundation of obedience; 1st. Not peace and reconciliation with God; For if we are to be justifyed by obeying the Gospel to our lives end, then God is not at peace with us, nor reconciled to us till then: There is a suspension of the execution of the Curse of the Law, and there is a Law of Life given, by which (when we have fulfilled it) we shall be saved, and former sins forgiven, but if we fail (as we may) both the Curse of the Law and the Condemnation of the Gospel will fall upon us; all this while we are but Pro∣bationers for life, and all God's kindnesses to us spiritual and temporal, are merciful encou∣ragements to us, but not the Effects of recon∣ciliation. 2ly. Not the present favour of

God, God indeed out of his infinite goodness bestoweth many blessings for our present com∣fort to own and to encourage obedience, but they proceed not from the Love of a Father to Children; the greatest inward comfort and joys of the Godly, cannot be tokens of father∣ly love or certain special favour: For Adop∣tion doth certainly presuppose Justification. God must 1st. justify us before he be our Fa∣ther, and so accept our persons before he ac∣cept our obedience as the service of Children; but obedience to the end being the condition of our Justification, neither Justification, nor Adoption, nor the special Fruits of it can take place in this life, and I think none will say we have inchoate adoption for God to be our Fa∣ther and we to be his Children in this life im∣perfectly, and when our obedience is com∣pleat, that Relation will be consummate also. 3ly. Nor joy in the hope of Glory, for upon the uncertain condition of obedience (which no man can be sure by this Doctrine that he shall persevere in) a man can have at the most but a good probability of his Salvation mixed with fear and danger, and this fear will be the greater, the more serious men be, and appre∣hensive how hard it is to enter in at the strait Gate; what room then is there for great Joy and even boasting in the hope of Glory? 4ly. Nor joy in Tribulations. Afflictions by this Doctrine are accounted some part of the curse, fruits of vindicative Justice; we must bear them, but what great comfort can there be in them? How can we be sure that they shall

not sift out our Grace rather than our Chaff, and that we shall have a blessed Issue of them, seeing we have no Promise of any such thing, but what depends only upon the condition of our own obedience? 5ly. Nor can the heart be filled with the sence of God's Love: The largest apprehensions of the general offers of mercy and love, though they may calm the Soul, yet cannot make it joyful under afflicti∣ons, nor fill it with joy and peace in believing; and if there be a sence of Gods particular, e∣ternal love to us, sealing to redemption, and swallowing up all fears, and the sence of other troubles, as cannot be denied to have been in many Martyrs and some other Godly persons; this must suppose their Salvation to be out of danger and not to depend upon conditions not yet fulfilled: If Christians do here receive, in some sort, the end of their Faith, the Salvati∣on of their Souls, and rejoyce even with joy unspeakable and full of glory, and can be thankful for it, then the finishing of their obe∣dience is not the condition of it, but it comes by believing, 1 Pet. 1.8, 9.

Argument 5.

If we are justifyed by obedience to the Go∣spel, or obedience be the condition of our Ju∣stification, which is all one, then it may be truly said we are justifyed by love, patience, by self-denyal, and every other grace as well and as much as by faith; For these in habit and exercise are the parts of Gospel-obedi∣ence,

and Faith it self is but a part of the same, and in it self not so noble and excellent a part, as Love and some other Graces; but the Scri∣pture is wholly silent of any such matter: We are never said to be justifyed by Love, Pati∣ence, &c. but always by Faith, and when it is once said, Jam. 2. A man is justified by works and not by faith only: Justification is taken im∣properly, viz. That a man cannot be a true Christian and saved by Faith which brings not forth obedience: If they say that it must be taken properly, and that works in general in∣clude every particular Grace, and so we may be said to be justifyed by them severally in part, I demand how faith is opposed to works in justifying, in the Apostle's Dispute about it, in the Epistle to the Romans and Galatians? Doth Faith signifie obedience to the Gospel flow∣ing from Faith or a belief of it, and Works perfect obedience to the Law? Thus they say, but I would fain know why obedience to the Gospel should be called Faith rather than obe∣dience to the Law; for Faith had as great a•• part in it, and as great influence upon that o∣bedience as upon Gospel-obedience: Adam, that he might have kept the Law of God per∣fectly, must have perfectly believed the Exi∣stence and Nature of God, his Authority over him, that this Law was from him, that it was just and good for him to obey, that the Pro∣mises and Threatnings annexed would be cer∣tainly fulfilled as there was occasion, and then in the course of his Obedience he must have trusted in God for the fulfilling of every Pro∣mise

which concerned each part of his Obedi∣ence, and moreover that he should be happy •••• he did persevere to the end. Now Gospel-Faith (according to this Doctrine) doth no more; it believeth that Jesus Christ is King and Saviour, that he gave the Gospel as his Will and Law, that if we keep it to the end we shall be saved, that all the Promises and Threatnings of it in the general, shall be per∣formed, and in particular, as there is occasion for them in our lives, only this Faith is imper∣fect as well as our obedience, mixed with un∣belief and subject to wavering; why then may not Faith comprehend perfect as well as im∣perfect obedience, or why should the latter be called Faith in opposition to the former, if it be said Gospel-Faith doth also include a belief of the Pardon of Sin, which Adam's Faith did not?

I Answer, The addition of one new partial object alters not the nature of the habit. Faith is Faith still, though it believe some particulars under the Gospel, which it did not extend to under the Law: as it did then extend to some particular (v. 9. perfect free∣dom from all trouble in the continuance of in∣nocency) which it doth not believe under the Gospel; but perhaps, belief of pardon may be the reason why it may be opposed to per∣fect works; it may be the reason why imper∣fect works, and the Faith joyned with them, may be opposed to perfect works and their faith; but it can be no reason, why imper∣fect works should be called faith simply with∣out

any limitation; and perfect works be called works simply, as if they included no Faith. Moreover, the belief of pardon in the Gospel, is but accidental by this Doctrine •••• for eternal life is promised to sincere Obedi∣ence to the Precepts of the Law; the direct and principle object of Gospel Faith here, i•• the promise of life to Obedience, i. e. if they obey the Gospel sincerely they shall be sa∣ved; and this was the nature of Adam's Faith, to believe if he obeyed perfectly, he should be saved; now it is accidental to this that men be sinners and need pardon, and so must believe that they shall be pardoned: and yet with these men, Pardon is nothing but nolle punire, that God will not condemn fo•• sin; and thus, when we believe God will save us, if we obey sincerely, we do consequent∣ly and implicitely believe he will not condemn us, i. e. will pardon us all our sins, but thi•• is implicite and indirect; therefore the belief of Pardon cannot be a reason why Gospel Obedience should be called Faith, and oppo∣sed to the Works of the Law.

Argument 6.

If Faith and Obedience be the Condition of Justification, then the great falls of the god∣ly (such especially as wast Conscience, and make a breach upon their sincerity) must in∣terrupt their Justification, and bring them in∣to a state of damnation; so that their only re∣medy must be to begin their Repentance and

Obedience a new; and if they have not time to do that, but should die in their sin, or sense∣lesness after it, they must perish for ever: but we do not find in Scripture any word of this. We read of the fall of some, as Noah, Lot, Sampson, and read nothing of their reco∣very, and yet no question made of their Sal∣vation: We read also of David's and Pe∣ter's Repentance, and their great Sorrow, yet not that they reckoned themselves under con∣demnation: We find David and others, in the Psalms and Prophets much complaining of their Sins and Afflictions, the fruit of them, of the want of God's Favour and Presence; yet they call him their God, and beg the re∣storing of his Favour, that he would not take his Spirit utterly from them, Psal. 51.11, 12. All their Complaints and Prayers argue want of present fense of God's Favour, and the quicknings of his Spirit: not that they were utterly out of favour, or a reconciled state. It is true, it is not safe for young or unexpe∣rienced Christians, when guilty of foul sins, or great decays of Zeal, to retain mueh con∣fidence of their good state: but rather, to remember from whence they are fallen, and to repent and do their first works, because they may be easily mistaken about the truth of grace, when there hath been but little proof of it: but well-rooted and experienced Christians upon their miscarriages are not bound to question their Justification, but to humble themselves greatly for abusing the grace and kindness of God, and submit to

his fatherly correction, and should they doubt as some do, yet is not that the best and most proper motive to humble and recover them, but rather a discouragement and hinderance. Fear of Hell, and such like Motives work best upon the unexperienced and ignorant; but the want of God's Presence, and other effects of his Fatherly displeasure are more suitable, and more effectual to grown Christ∣ians: Nor doth the Scripture speak any thing of the condemnation of those that die in act∣ual sin; and either have not actual repentance, or not time to make proof of the sincerity of it. The young Prophet, 1 King 14, and the ex∣cellent Josiah, 2 Chron. 35.21, 22. were both slain presently upon an act of disobedience to the express Commands of God; and yet no∣thing is said to render their Salvation doubt∣ful: and in this case I would ask whether the habit of Faith and Obedience be utterly ex∣tinguished? If not, it is strange that Men should go to Hell with a real disposition to love and serve God, only wanting time to recover themselves from some fall. If it be extinct, it is also strange, that one, or a few acts of sin, it may be for a few moments, should utterly root out grace, which hath been long in planting and confirming.

Argument 7.

Lastly, If Faith and Obedience be the Con∣dition of Justification, then there is no way to comfort Consciences troubled for sin; but

from the evidence of their sincerity past, or by telling them they must be obedient for the time to come; but for the present there is no peace nor hope, no, though they were going out of the World. This Argument is much used by our first Reformers, Luther, Me∣lancthon, Chemnitius, &c. and they thought it unanswerable, viz. That however men in∣sensible of sin might dispute for the influence of their works on Justification; yet when men have sore terrors of Conscience, wounded for sin; neither their works past, nor their pro∣mises and purposes of what they will be for the future, will comfort them; but only the Doctrine of Free-grace and Pardon, by ho∣ping in the Mercy of God. Our Martyr Mr. Bilney, hearing a Rhetorical Preacher laying great stress upon Repentance and Obe∣dience as the only ground of hope, was offen∣ded and said, How uncomfortable would this Poctrine have been to me, when I was in my great terrors for my fall! The Consequence is un∣deniable, If we must be justified by Obedi∣ence, and that persevering to the end; there is no comfort to a distressed sinner, unless you can shew him, that he hath sincerely obey∣ed sometime past, and therefore is fulfilling the Condition of Justification; or by telling him, he must now resolve to be obedient for the future; and if he do so resolve, there is some probability he may be saved; but there can be no good hope till after some process of time he hath evidenced the sincerity of his Obedience, which should he quickly die,

there would be no time for, therefore no to lerable ground of hope or comfort for him, but a bare perhaps that his purpose of obedi∣ence may be true and sincere, and so accepted for his Justification. But the Scriptures teach otherways, our Saviours, who knew best how to speak to the Soul, saith to the Paralytick Mat. 9.22. Be of good chear, thy sins are for given thee; and to the Woman, Luke 7.48 Thy sins are forgiven thee; and Peter, Act 2.37, 38, &c. when the Jews were pricked at their hearts, biddeth them repent, and b•• baptized in the name of Christ for the remission of sins, and that they should receive the gift of the Holy Ghost, because the Promises did be long to them and their Children. We see for∣giveness is immediately promised to trembling souls, and they are directed to hope for that and look to the Promises of it for present peace and comfort, and certainly when God enlightneth the Conscience and setteth sin in or∣der before it, no man's sincerity will be a suf∣ficient stay to him, his obedience will appea•• very small, not fit to be presented to God the best will cry out, If thou Lord should•• mark iniquity who shall stand? Psal. 130. v. 2•• and enter not into Judgement with thy Servant for in thy sight shall no flesh be justified, Ps. 143 3. And though they that be but lightly touch∣ed with sin are ready to promise great matter for the future and to quiet themselves with that, yet they that be throughly wounde•• and humbled can never build their peace upon purposes or promises of obedience, but upon

the free Mercy of God in Christ, from whence also they must have their power to obey, or their purposes are in vain, and also the accep∣tance and forgiveness of their poor, imperfect obedience. Whatever are the disputes of cu∣rious Wits, or of rational Parts, who would sain bring the Methods of Sovereign Grace to the Rules of Humane Reason, yet I never met with any serious man, nor I believe never shall, who would soberly say, That he expected to be saved or justified for and by his Obedience to the Gospel.

Notes

• Amyrald. dissert. de grat. unic. p. 52.
• Ibid. p. 87.
• Ibid.
• Quest. Obj. Quest. 9. Vid. Pelt. Art. 13. Paragr. 2.
• Ibid. p. 55.
• 1 Disput. of Just. P. 25.
• Ibid. p. 27.
• Num. 196, 197.
• vid. Job 9. v. 19, to 23. and v. 13, to the end.