But what force, say some, is in this Command or Ordination of God, when notwithstanding it, and if we do not apply our selves unto Obedience, we shall be justified by the Imputation of the Righteousness of Christ, and so may be saved without them. I say (1) As was before observed, that it is Believers alone concerning whom this enquiry is made, and there is none of them but will judge this a most unreasonable and senseless objection, as that which ariseth from an utter ignorance of their state and relation unto God. To suppose that the minds of Believers are not as much and as effectually influenced with the Authority and Commands of God unto Duty and Obedience, as if they were all given in order unto their Justification, is to consider neither what Faith is, nor what it is to be a Believer, nor what is the Relation that we stand in unto God by Faith in Christ Jesus, nor what are the Arguments or motives wherewith the minds of such persons are principally affected and constrained. This is the Answer which the Apostle gives at large unto this Exception, Rom. 6.2, 3. (2) The whole fallacy of this Exception is ⟨p. 553⟩(1) In separating the things that God hath made inseparable, These are our Justification and our Sanctification. To suppose that the one of these may be without the other, is to overthrow the whole Gospel, (2) In compounding those things that are distinct, namely, Justification and eternal actual Salvation; the respect of Works and Obedience being not the same unto them both, as hath been declared. Wherefore this Imagination that the commands of God unto Duty; However given, and unto what ends soever, are not equally obligatory unto the Consciences of Believers, as if they were all given in order unto their Justification before God, is an absurd figment, and which all of them who are truly so, defy. Yea they have a greater power upon them, than they could have, if the Duties required in them were in order unto their Justification, and so were antecedent thereunto. For thereby they must be supposed to have their efficacy upon them before they truly believe. For to say, that a man may be a true Believer, or truly believe, in answer unto the commands of the Gospel, and not to be thereon, in the same instant of time absolutely justified, is not to dispute about any point of Religion, but plainly to deny the whole truth of the Gospel.
But what force, say some, is in this Command or Ordination of God, when notwithstanding it, and if we do not apply our selves unto Obedience, we shall be justified by the Imputation of the Righteousness of Christ, and so may be saved without them. I say (1) As was before observed, that it is Believers alone concerning whom this enquiry is made, and there is none of them but will judge this a most unreasonable and senseless objection, as that which ariseth from an utter ignorance of their state and relation unto God. To suppose that the minds of Believers are not as much and as effectually influenced with the Authority and Commands of God unto Duty and Obedience, as if they were all given in order unto their Justification, is to consider neither what Faith is, nor what it is to be a Believer, nor what is the Relation that we stand in unto God by Faith in Christ Jesus, nor what are the Arguments or motives wherewith the minds of such persons are principally affected and constrained. This is the Answer which the Apostle gives at large unto this Exception, Rom. 6.2, 3. (2) The whole fallacy of this Exception is ⟨p. 553⟩(1) In separating the things that God hath made inseparable, These are our Justification and our Sanctification. To suppose that the one of these may be without the other, is to overthrow the whole Gospel, (2) In compounding those things that are distinct, namely, Justification and eternal actual Salvation; the respect of Works and Obedience being not the same unto them both, as hath been declared. Wherefore this Imagination that the commands of God unto Duty; However given, and unto what ends soever, are not equally obligatory unto the Consciences of Believers, as if they were all given in order unto their Justification before God, is an absurd figment, and which all of them who are truly so, defie. Yea they have a greater power upon them, than they could have, if the Duties required in them were in order unto their Justification, and so were antecedent thereunto. For thereby they must be supposed to have their efficacy upon them before they truly believe. For to say, that a man may be a true Believer, or truly believe, in answer unto the commands of the Gospel, and not to be thereon, in the same instant of time absolutely justified, is not to dispute about any point of Religion, but plainly to deny the whole truth of the Gospel.
