3. The answers which the apostle returns positively unto this ob- jection, wherein he declares the necessity, nature, ends, and use of evangelical righteousness and good works, are large and many, com- prehensive of a great part of the doctrine of the gospel. I shall only mention the heads of some of them, which are the same that we plead in the vindication of the same truth : —
(1.) He pleads the ordination, of God: " God hath before ordained that we should walk in them," Eph. ii. 10. God hath designed, in the disposal of the order of the causes of salvation, that those who believe in Christ should live in, walk in, abound in good works, and all duties of obedience unto God. To this end are precepts, direc- tions, motives, and encouragements, everywhere multiplied in the Scripture. Wherefore, we say that good works, — and that as they include the gradual progressive renovation of our natures, our growth and increase in grace, with fruitfulness in our lives, — are necessary from the ordination of God, from his will and command. And what need there any farther dispute about the necessity of good works among them that know what it is to believe, or what respect there
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is in the souls and consciences of believers unto tlie commands of God?
"But what force/' say some, "is in this command or ordination of God, when notwithstanding it, and if we do not apply ourselves unto obedience, we shall be justified by the imputation of the righteous- ness of Christ, and so maybe saved without them?" I say, — First, as was before observed. That it is believers alone concerning whom this inquiry 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 influ- enced with the authority and commands of God unto duty and obe- dience, 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. vi. 2, 3. Secondly, The whole fallacy of this exception is, — First, 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. Secondly, 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 aU 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 to their justification, and so were antecedent thereunto; for thereby they must be supposed to have then* efficacy upon them before they truly believe. For to say that a man may be a true be- liever, or truly believe, in answer unto the commands of the gospel, and not 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 it is faith alone that gives power and efficacy unto gospel commands effectually to influence the soul unto obedience. Wherefore, this obligation is more powerfully con- straining as they are given unto those that are justified, than if they were given them in order unto their justification.
(2.) The apostle answers, as we do also, " Do we then make void the law through faith? God forbid; yea, we establish the law." For
38 2 ON JUSTIFICATION.
although the law is principally established in and by the obedience and sufferings of Christ, Rom. viii. 3, 4, x. 3, 4, yet is it not, by the doctrine of faith and the imputation of the righteousness of Christ unto the justification of life, made void as unto believers. Neither of these doth exempt them from that obligation unto universal obedi- ence which is prescribed in the law. They are still obliged by virtue thereof to " love the Lord their God with all their hearts, and their neighbours as themselves." They are, indeed, freed from the law, and all its commands unto duty as it abides in its first consideration, " Do this, and live;" the opposite whereunto is, " Cursed is every one that continueth not in all things written in the law to do them." For he that is under the obligation of the law, in order unto justifica- tion and life, falls inevitably under the curse of it upon the supposi- tion of any one transgi'ession. But we are made free to give obedience unto it on gospel motives, and for gospel ends; as the apostle declares at large, chap. vi. And the obligation of it is such unto all believers as that the least transgression of it hath the nature of sin. But are they hereon bound over by the law unto everlasting punishment? or, as some phrase it, " will God damn them that transgress the law?" without which all this is nothing. I ask, again, what they think hereof; and upon a supposition that he will do so, what they farther think will become of themselves ? For my part, I say, No ; even as the apostle saith, " There is no condemnation unto them that are in Christ Jesus." "Where, then," they will say, " is the necessity of obe- dience from the obligation of the law, if God will not damn them that transgress it ?" And I say, It were well if some men did understand what they say in these things, or would learn, for a while at least, to hold their peace. The law equally requires obedience in all instances of duty, if it require any at all. As unto its obligatory power, it is capable neither of dispensation nor relaxation, so long as the essen- tial differences of good and evil do remain. If, then, none can be obliged unto duty by virtue of its commands, but that they must on every transgression fall under its curse, either it obligeth no one at all, or no one can be saved. But although we are freed from the curse and condemning power of the law by Him who hath made an end of sin, and brought in everlasting righteousness; yet, whilst we are " viatores," in order unto the accomplishment of God's design for the restoration of his image in us, we are obliged to endeavour after all that holiness and righteousness which the law requires of us.