C350) ' entured on but latelyan acute Difputant (with me) main; tains , that faith is not conditiomoralir, vel ex voluntare con/ti. txentis,but Conditiopbyfca vel exnatura rei.But I think I ¡hall eafily and quickly difprove thisopinion. Rahabs and es brabams works were works of theNewLaw of Grace, and not of the old Law ofworks. In a word, As there is a twofold Law , fo there is a twofold A.ccuation and Juftification : when we are accufed as breakers oftheLawof works, that is, as fanners in common fort, and fo as lyable to the penalty thereof , then we plead only Chrifts fatisfadion as our Rigbteoufnefs and no workof ourown But when we areAccufed offinal non- performance ofthe con- ditions of the New Law, that is of being Rejectors ofChrift the (AArediator, we are juftified by producing our faith and fincere obedience to him. The former Paul (peaksof ; and James of the latter. You may feeDivines of great Name faying as I in this, as c_?ead, Deodate on James the 2. but Ettoft fully Phl- egm in7hef. Salmurienf.Thefde 7uflific.&1c. To your thirdObje&ion, That Faith, Repentatace, Hopeand Love (as before explained) arediflinguißied, I eafily yield you. But where you fay (Faith andLove have different Objetls,there- fore one i4 no effentialpart ofthe other) I anfwer, That faith its Chrift, and Love to theSaints ( which your Texts mention )' have different Obje&s, I foén confefs. But faith in Chrift (as it is the firft Act of the Will) and love to Chrift, have one and the fame Obje&,beyond all doubt. Your fourth I wholly yield, if you fpeak offaith ftrietly, or as it.Juftifieth, and not in a large improper fence. Your fifth is grounded on the foremen tioned miflake of my meaning. And there needs no further anfwer, but only to tell' you, that though fincere obedience to all Chtifts Lawes be a part of the condition of ourJuftifation as continuedand cone ftemmate at 7ndgement ; yet it follows not that everyparticu- lar duty muff be done,no more then that Adam ' mull obeyeve. ry particular Law before he were a&ually juft. Jr is fuffic ert that there be noother defe8 in our Obedience, but what may ¡landwithfinceríty. The fame Precept may command , or, make Duty to ones and not to another, and fo be no Precept as
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