A Defense of the Doctrine of Justification by Faith in Jesus Christ, Conclusion – Comparison 1
The Conclusion.
That my Reader may farther perceive that Mr. Fowler, even by the chief of the Articles of the Church of England, is adjudged Erronious, and besides the very Fundamentals of the Doctrine of Jesus Christ, and that in those very Principles that are the main (I say,) and that most immediately concern Christ, Faith, and Salvation, will be evident to them that compare his Design of Christianity, with these Articles hereunder Recited.
The Articles concerning Free-will.
THe condition of Man after the fall of Adam, is such, that he cannot turn, and prepare himself, by his own Natural strength, and good Works, to Faith, and calling upon God: Wherefore we have no power to do good Works, pleasant and acceptable to God, without the Grace of God by Christ preventing us, that we may have a good will; and working with us when we have that good will.
The Article concerning justification.
WE are accounted Righteous before God, ONELYONLY for the Merit of our Lord and Saviour Jesus Christ, by Faith, and not for our own Works, or Deservings: Wherefore that we are justified by Faith ONELYONLY, is a most wholesome Doctrine, and full of Comfort, &c.
The Article of Works before justification.
WOrks done before the Grace of Christ, and the inspiration of his Spirit, are not pleasant to God, for as much as they spring not of Faith in Jesus Christ, or deserve Grace of Congruity: Yea, rather for that they are not done as God hath willed, and commanded them to be done, we doubt not but they have the NATVRE of Sin.
These Articles, because they respect the points incontroversie betwixt Mr. Fowler, and my self; and because they be also Fundamental truths of the Christian Religion (as I do heartily believe) let all Men know that I quarrel not with him, about things wherein I discent from the Church of England, but do contend for the truth continued, even in these very Articles of theirs, from which he hath so deeply revolted, that he clasheth with every one of them, as may farther be shewn when he shall take heart to reply.
But to wind up this unpleasant Scrible, I shall have done when I have farther shewed, how he joyneth with Papist, and Quaker, against these wholsome, and Fundamental Articles.
Mr. Fowler's Doctrine compared with Campian the Jesuite, upon that question whether Faith onelyonly Justifieth:
saith Campian,
1.
Campian. We (Papists) say, that as Grace is put into us in Justification, so also our Righteousness is inlarged through Good Works, and is inherent in us; therefore it is not true that God doth Justifie by Faith ONELYONLY.
Fowler Pag. 221. Justifying Faith is such a belief of the truth of the Gospel as includeth a sincere resolution of obedience unto all its Precepts; and that it justifieth AS it doth SO: In short, is it possible that Faith in Christs Blood,Pag. 22. for the forgiveness of Sin, should be the onelyonly act which justifieth a Sinner?
2.
Campian. So that Faith is urged, but not Faith ONELYONLY; again, by Faith is meant all Christianity, and the whole Religion of Christians.
Fowler, Pag. 222. For surely the Faith which intaileth the Sinner to so high a Priviledge, as that of justification, must needs be such as complyeth with all the purposes of Christ's coming into the World; especially with his grand purpose, as Lord, and that it is no less necessary that it should justifie as it doth this.
3.
Campian. Though Works void of Christ are nothing; yet through Grace they serve to Justification.
Fowler, Pag. 225. 226. Of the Imputation of Christ's Righteousness, this is the true Explication; It consisteth in dealing with sincerely Righteous Persons: as if they were perfectly so, for the sake and upon the account of Christ's Righteousness: The grand intent of the Gospel being to make us partakers of an inward real Righteousness; and it being a Secondary one, that we should be accepted, and rewarded, as if we were compleatly Righteous.
4.
Campian. Speaking of Faith, Hope, and Charity, he confesseth, that Faith in Nature is before them, but it doth not Justifie before they come.
Fowler, Pag. 223. What pretence can there be for thinking that Faith is the condition, or Instrument of Justification, as it complyeth with onelyonly the Precept of relying on Christ's Merits, for the obtaining of it: especially when it is no less manifest then the Sun at Noon Day,Pag. 284. that obedience to the other Precepts, or Works of Love, must go before obedience to this.
5.
Campian. I deny (that Faith ONELYONLY doth Justifie) for you have not in all the Word of God, that Faith ONELYONLY doth Justifie.
Fowler, Pag. 225. And for my part, I must confess, that I would not willingly be he that should undertake to Encounter one of the Champions of that foul Cause, with the Admission of this Principle, That Faith Justifieth, onelyonly as it apprehendeth (resteth or relyeth on, Pag. 224.) the Merits, and Righteousness of Jesus Christ, I must certainly have great luck, or my Adversary but little Cunning, if I were not forced to repent me of such an engagement.
6.
Campian. Abraham being a Just Man, was made more Just by a living Faith.
Fowler, Pag. 283. He onelyonly is a true Child of Abraham, who in the Purity of the Heart obeyeth those substantial Laws, that are imposed by God, upon him.
7.
Campian. I say that Charity and good Work, are not excluded (in the causes of ruo Justification.)
Fowler, Pag. 215. For we have shewn, not onelyonly that Reformation from the practice, and purification of Heart from the liking of Sin, are as plainly as can be asserted in the Gospel, to be absolutely necessary to give Men a right to the Promises of it, but also that its great Salvation doth even consist in it.