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they did promise life upon a condition of perfect obedience, and for works done in such exactnesse as is required: but they must be expounded Evangelically, describing the subject capable of life eternall, not the cause why life and salvation is conferred: and by doing sincere, uniforme, unpartiall obedience, not exact fulfilling of the Law in every title is to be understood. Doe this and live, what is it more then this, If ye will obey my voice, and doe my Commandements, ye shall be to me a peculiar treasure. Blessed is the man that feareth the Lord, and delighteth greatly in his Commandements. Blessed are they that keep judgement, and he that doth righteousnesse at all times. ''Blessed are the undefiled in the way, who walk in the Law of the Lord. Blessed are they that keep his testimonies, and that seek him with the whole heart''. Who so looketh into the perfect law of liberty, and continueth therein, he being not a forgetfull hearer, but a doer of the worke, this man shall be blessed in his deed. To them who by patient continuance in well-doing, seeke for glory, and honour, eternall life: which passages are to be understood of sincere and upright walking, and shew who are justified, and to whom the promises of life pertaine, but not why they are justified. And in like manner that of the Apostle, The doers of the Law are justified, may be expounded Evangelically, not of them that fulfill the Law, which should be justified by their works, but of them that soundly obey, who are justified of grace by faith, not for their works. And hence it appeares what works the Apostle opposeth to faith in the matter of justification: not only perfect works done by the strength of nature, of which sort there be none at all: but works commanded in the Law as it was given to Israel, such as Abraham and David walked in after they were effectually called, such as without whose presence faith it self could not be existent, such as are necessary in the person justified: these works are opposed to faith, in the matter of justification, not that faith can be without them, but because they cannot be causes together with faith in Justification. And of necessity, if faith be opposite to works exactly perfect, it must be opposite to them that are imperfect and stained in part, that be impurely pure: because the Covenant of Grace calleth for perfection, though it accept sincerity, and in all reason perfect righteousnesse should rather be accepted for righteousnesse unto life, than that which is imperfect and falleth short of that which is required.