A Treatise of Justifying Righteousness, Book 2 · Aphorism 112 – Aphorism 114
Aphorism.
SO I acknowledg, that the very first point Page 302.of Justification is by Faith alone, without either the Concomitancy, or Co-operation of Works; for they cannot be performed in an instant. But the continuance and accomplishment of Justification, is not without the joynt-procurement of Obedience.
Animadvers.
1. Here (methinks) you yield the whole Cause. For if we be first justified by Faith alone, then Works do not concur with Faith to procure our Justification, seeing it is procured already by Faith alone without Works.
2. And as our Justification is begun, so it is continued. It is begun by the beginning of Faith, and continued by the continuance of Faith: Though true justifying Faith can neither continue nor begin without a fitness to produce Works, and so an actual production of them in due time.
Reply.
If this Concession will make us one, I think I shall never recall it. But it is a strange yielding of the Cause.
1. Works do not concur to procure that first change, which makes us justos ex injustis: Doth it follow that therefore they concur not as Conditions of that continued Moral act of God by his Covenant, by which he doth truly justifie us every day.
2. If that be a good Reason, then no act of Faith through our lives doth justifie us, but the first act: for every after-act findeth us justified. But that this is false, I prove 1. Ad hominem: You confess it in the next lines, that our Justification is continued by the Continuance of Faith; and that Continuance is as truly justifying as the first. Which is fully proved. 2. In that the act of Faith, which the Scripture saith was imputed to Abraham for Righteousness, was not his first act. Nor that of Abel, Enoch, Noah, Moses, &c. mentioned in Heb. 11. I take this for plain proof. 3. The sum of all your mistake is your Assertion, that [As our Justification is begun, so it is continued,] which meaning of the Condition is far from truth. It is continued by the same God, Christ, Merit, Covenant: But not by the same condition only. 1. Your next words contradict this: For the first act of Faith (which you say begins it) and the contiuuance (that is, the renewed acts; for the same act continueth not) is not all one. But if you mean specifically, though not numerically the same; that's not so neither. 2. I have proved out of many Scriptures, that [forgiving others,] Repentance of after-sins, praying for Pardon, sincere Obedience, &c. are by God made conditions of Continuance. 3. And (that it may not seem strange) it is usually so in almost all conveyance of Right by Contracts. There is more put in the Contract as the Condition of continuing Right, than of first possessing it. Marriage, Consent or Contract on the Womans part, is all the Condition of her first right to her Husband, and his Honours and Estate: But Fidelity, Love, Subjection (specially of the Church to Christ, who is also absolute Lord) is also part of the Condition of Continuance. Your Servant shall have first right to the priviledges of a Servant in your Family upon the bare Contract; but it shall not be continued but on his faithful serving you. A Tenant hath first Right and Possession on his Lease and Fine; but the Continuance is on Condition that he also pay his Rent. The Subject hath the priviledges of a Subject on his engaging to the Sovereign Power; but the Continuance is on his fidelity and actua obedience to the Laws. And the Reason is, because in all these Covenants, there is besides the present Covenanting (which is all that's first required) somewhat promised and covenanted to be done for the future, that the benefits may be enjoyed. We covenant to do something which must be done. In what sense soever James saith, Abraham was justified by Works (supposing it coram Deo), I think his Justification was begun without them. This therefore I conceive to be the root of most of your mistakes in this point.
Aphorism.
FIrst, say they, Abraham's Faith was perfected Page 303.long before. Answ. Not as it is a fulfilling of that Condition which also requireth its acting by obedience.
Animadvers.
But Abraham's Faith was perfect long before, as it is the fulfilling of that Condition which is required unto Justification: For by it long before he was justified, Gen. 15. 6.
Reply.
JUst as a woman hath fulfilled the Marriage-Conditions by her actual Marriage (which is fulfilling enough to give her an Interest, but not to continue it:) And as you fulfil the Sovereigns Conditions of enjoying the priviledges of a Subject, by engaging to him as Sovereign: Which is enough for first Possession, but not for Continuance.
Aphorism.
ABraham (say they) was justified long before Ibid.Isaac was offered, therefore that could be but a manifesting of it. Answ. Justification is a continued act: God is still justifying, and the Gospel still justifying. Abraham's Justification was not ended before.
Animadvers.
Though Justification be a continued act, yet neverthess Abraham was justified long before he offered Isaac, as the series of the History doth clearly shew. Abraham's Justification (I grant) was not ended before, nor yet after: it shall never end. For Christ's Righteousness whereby we are justified, is an everlasting Righteousness. Dan. 9. 24. and therefore our Justification is an everlasting Justification. But if you mean, that Abraham's Justification was not perfect before he was but half justified, or but in part: If this be your meaing, it agrees neither with Scripture nor Reason that I can see. The Scripture saith, that he was justified, his Faith was imputed unto him for Righteousness: It no where intimateth that his Justification was incomplete, and part of it then, and another part a long time after. He was so justified, that Righteousness was imputed unto him; he was reputed of God just and righteous: And what is more required? Indeed if he had not shewed his Faith by his Works, he had shewed that his Faith was not such whereby he could be justified; and so the Scripture had not been fulfulled, which saith, Abraham believed God, and it was counted to him for Righteousness. Therefore all that St. James requires is, that we shew our Faith by our Works.
Reply.
1. I have fully told you what was wanting. His Justification in Application to Abraham as the subject in praesenti statu was perfect: But that Justification would not have been perfect to him a year after, when he was to be justified from the guilt of many more sins.
2. And his Justification was to be continued, which could not be done by the same means alone that begun it. The relation will cease cessante fundamento: And if Works had not been added to Faith, the Fundamentum, (the Gospel-Grant and Virtual-Sentence) would have ceased for want of that performance of the Condition.
3. Sentential Justification (which is the most proper, full, noble Justification) is either not at all till Judgment, or certainly not perfect till then. You are not yet freed from all Satan's Accusations till at that Bar and Day.
4. You argue not soundly, [Christ's Righteousness is everlasting, therefore our Justification is so:] I believe the truth of the Conclusion, but not that it follows your premises, except you add much more to it.