The Doctrine of Justification by Faith

But yet it must be said, that they are neither severally nor jointly, though in the highest degree, either necessary dispositions, preparations, previous congruities in a way of merit, nor conditions of our Justification. For,

But yet it must be said, that they are neither severally nor joyntly, though in the highest degree, either necessary dispositions, preparations, previous congruities in a way of merit, nor conditions of our Justification. For,

1. They are not Conditions of Justification. For where one thing is the Condition of another, that other thing must ⟨p. 104⟩follow the fulfilling of that Condition. Otherwise the Condition of it, it is not. But they may be all found where Justification doth not ensue. Wherefore there is no Covenant, Promise, or Constitution of God, making them to be such Conditions of Justification, though in their own nature they may be subservient unto what is required of us with respect thereunto. But a certain infallible connection with it by virtue of any Promise or Covenant of God (as it is with Faith) they have not. And other Condition, but what is constituted and made to be so by divine compact or promise, is not to be allowed. For otherwise Conditions might be endlessly multiplied, and all things natural as well as moral made to be so. So the meat we eat may be a Condition of Justification. Faith and Justification are inseparable, but so are not Justification and the things we now insist upon, as Experience doth evince.

1. They are not Conditions of Justification. For where one thing is the Condition of another, that other thing must ⟨p. 104⟩follow the fulfilling of that Condition. Otherwise the Condition of it, it is not. But they may be all found where Justification doth not ensue. Wherefore there is no Covenant, Promise, or Constitution of God, making them to be such Conditions of Justification, though in their own nature they may be subservient unto what is required of us with respect thereunto. But a certain infallible connexion with it by virtue of any Promise or Covenant of God (as it is with Faith) they have not. And other Condition, but what is constituted and made to be so by divine compact or promise, is not to be allowed. For otherwise Conditions might be endlesly multiplied, and all things natural as well as moral made to be so. So the meat we eat may be a Condition of Justification. Faith and Justification are inseparable, but so are not Justification and the things we now insist upon, as Experience doth evince.