A treatise of the covenant of grace wherein the gradual breakings out of Gospel…A treatise of the covenant of grace wherein the graduall breakings out of Gospel…

And from this ground it is not hard to answer what is further objected against this truth, as, If faith be commanded in the Law, then being justified by faith, we are justified by the works of the Law. For faith is not a work of the Law nakedly and absolutely considered, as it exacteth perfect obedience of man in his own person: but of the Law as it was given to the Jews, to direct them unto Christ, who is the soul and life of the Law. And though it be commanded in the Law, as it is in the Gospel or new Covenant, yet it justifieth not as a part of Regeneration, or an act of obedience and work of Grace by it worth or dignity, but in respect of that office whereunto it is assigned of God, and as it receiveth the promises of mercy. It is a sophistical form of reasoning to say, Faith is commanded in the Gospel, therefore if we be justified by faith, we are justified by the works of grace. The arguments are like, and both faulty. For justification by faith in Christ is opposed to justification by the works of the Law: because he only is justified before God by the Law, whose acts being examined by the Law, are found just and righteous according ⟨p. 115⟩to that which the Law requireth: but he is justified by faith, who being in himself ungodly, believeth in Christ for salvation. So that according to the Apostles meaning, wheresoever faith be commanded, he is justified by faith without the works of the Law, who is acquitted from sin by the mere and rich grace of God in Jesus Christ received by faith: And to seek justification by works, is to rest upon our works for salvation, as they that answer in all things to that righteousness personal which the Law requireth. Justification by faith, and justification by works are opposite, and so is faith and works: but faith is not opposed to one act commanded, whereby the promise is received, for then it should be contrary to it self: but to works whereby the Law is fulfilled in our own persons: to works I say, not to one work: because no one work can justify, but all are necessary.

And from this ground it is not hard to answer what is further objected against this truth, as, If faith be commanded in the Law, then being justified by faith, we are justified by the works of the Law. For faith is not a work of the Law nakedly and absolutely considered, as it exacteth perfect obedience of man in his own person: but of the Law as it was given to the Jewes, to direct them unto Christ, who is the soule and life of the Law. And though it be commanded in the Law, as it is in the Gospel or new Covenant, yet it justifieth not as a part of Regeneration, or an act of obedience and work of Grace by it worth or dignity, but in respect of that office whereunto it is assigned of God, and as it receiveth the promises of mercy. It is a sphisticall forme of reasoning to say, Faith is commanded in the Gospell, therefore if we be justified by faith, we are justified by the works of grace. The arguments are like, and both faultie. For justification by faith in Christ is opposed to justification by the works of the Law: because he only is justified before God by the Law, whose acts being examined by the Law, are found just and righteous according