A continuation of the exposition of the Epistle of Paul the Apostle to the…

And why should they not? are not Faith and they equally Acts of Obedience in us? are not Faith and they equally required by the Gospel? why may they not be supposed to have an equal influence into our Justification? at least in the same kind, though Faith on some considerations may have the pre-eminence? I say these things are speciously pleaded; but in short the Design is not to advance works into an Equality with Faith, but to advance them into the room of Christ and his Righteousness. For when we say, we are justified by Faith only, we do not say that Faith is our Righteousness, but as it apprehends the Righteousness of Christ, as he is the End of the Law for Righteousness unto them that do believe. And this is the use that God hath designed Faith unto, and which in its own nature it is suited for. But bring in the works of Obedience into the same place, and they are of no use but to be imputed unto us for Righteousness, and so to possess the place of Christ and his Righteousness in our Justification unto their Exclusion. But all this trouble might have been spared, if men had not been too ready and prone to receive Impressions from the crafty actings of Satan against the purity and simplicity of the Gospel. For nothing is more evidently expressed and taught therein than are these two things. (1) That we are justified freely by Faith through the Redemption that is in the Blood of Christ, and so the Imputation of his Righteousness unto us. (2) That the Faith which hath this effect, which is of this use, is living, operative, fruitful, and will evidence it self by works in Obedience unto the Commands of God. And this is that which here we contend for, namely, that a living Faith will be a working Faith. And he is a vain man that deceives himself with any thing else in the room thereof. And yet this is the course of multitudes. But yet men do not deceive themselves herein notionally but practically. I never yet met with any man in my life who professed it as his Judgement, that so he believed aright, he might live as he pleased, follow his Lusts and neglect all good Works or holy Duties of Obedience. For this implies a contradiction. So to believe, is so far from believing aright, as that it contains in it a total Rejection of the Gospel.

And why should they not? are not Faith and they equally Acts of Obedience in us? are not Faith and they equally required by the Gospel? why may they not be supposed to have an equal influence into our Justification? at least in the same kind, though Faith on some considerations may have the pre-eminence? I say these things are speciously pleaded; but in short the Design is not to advance works into an Equality with Faith, but to advance them into the room of Christ and his Righteousness. For when we say, we are justified by Faith only, we do not say that Faith is our Righteousness, but as it apprehends the Righteousness of Christ, as he is the End of the Law for Righteousness unto them that do believe. And this is the use that God hath designed Faith unto, and which in its own nature it is suited for. But bring in the works of Obedience into the same place, and they are of no use but to be imputed unto us for Righteousness, and so to possess the place of Christ and his Righteousness in our Justification unto their Exclusion. But all this trouble might have been spared, if men had not been too ready and prone to receive Impressions from the crafty actings of Sathan against the purity and simplicity of the Gospel. For nothing is more evidently expressed and taught therein than are these two things. (1) That we are justified freely by Faith through the Redemption that is in the Blood of Christ, and so the Imputation of his Righteousness unto us. (2) That the Faith which hath this effect, which is of this use, is living, operative, fruitful, and will evidence it self by works in Obedience unto the Commands of God. And this is that which here we contend for, namely, that a living Faith will be a working Faith. And he is a vain man that deceives himself with any thing else in the room thereof. And yet this is the course of multitudes. But yet men do not deceive themselves herein notionally but practically. I never yet met with any man in my life who professed it as his Judgement, that so he believed aright, he might live as he pleased, follow his Lusts and neglect all good Works or holy Duties of Obedience. For this implies a contradiction. So to believe, is so far from believing aright, as that it contains in it a total Rejection of the Gospel.