The doctrine of justification by faith through the imputation of the righteousness of Christ, explained, confirmed, & vindicated by John Owen ...

CHAP. II. The Nature of Justifying Faith. (Book 2)

THat which we shall now enquire into, is the Nature of Justifying Faith; or of Faith in that Act and Exercise of it whereby we are justified, or whereon Justification ac∣cording unto Gods Ordination and Promise doth ensue. And the Reader is desired to take along with him a supposition of those things which we have already ascribed unto it, as it is sincere Faith in general; as also of what is required previ∣ously thereunto, as unto its especial Nature, Work and Duty in our Justification. For we do deny that ordina∣rily and according unto the method of Gods proceeding with us declared in the Scripture, wherein the Rule of our Duty is prescribed, that any one doth, or can truly believe with Faith unto Justification, in whom the Work of Conviction before described, hath not been wrought. All Descriptions or Definitions of Faith that have not a respect thereunto, are but vain speculations. And hence some do give us such De∣finitions of Faith, as it is hard to conceive, that they ever asked of themselves, what they do in their Believing on Jesus Christ for Life and Salvation.

The Nature of Justifying Faith with respect unto that Ex∣ercise of it whereby we are justified, consisteth in the Hearts Approbation of the way of Justification and Salvation of sinners by Jesus Christ proposed in the Gospel, as proceeding from the Grace, Wisdom, and Love of God, with its Acquiescency there∣in, as unto its own Concernment and Condition.

There needs no more for the Explanation of this Declara∣tion of the Nature of Faith, than what we have before proved concerning its Object; and what may seem wanting

thereunto, will be fully supplied in the ensuing Confirmation of it. The Lord Christ and his Mediation, as the Ordinance of God for the Recovery, Life and Salvation of sinners, is supposed as the Object of this Faith. And they are all consi∣dered as an Effect of Wisdom, Grace, Authority and Love of God, with all their actings in and towards the Lord Christ himself in his susception and discharge of his Office. Hereunto he constantly refers all that he did and suffered, with all the Benefits redounding unto the Church thereby. Hence as we observed before, sometimes the Grace, or Love, or especial Mercy of God, sometimes his actings in or to∣wards the Lord Christ himself, in sending him, giving him up unto Death, and raising him from the dead, are proposed as the Object of our Faith unto Justification. But they are so always with respect unto his Obedience and the Atone∣ment that he made for sin. Neither are they so altogether absolutely considered, but as proposed in the Promises of the Gospel. Hence a sincere Assent unto the divine Veracity in those Promises, is included in this Approbation.

What belongs unto the Confirmation of this Description of Faith shall be reduced unto these four Heads. (1) The De∣claration of its contrary, or the nature of privative unbelief upon the proposal of the Gospel. For these things do mutu∣ally illustrate one another. (2) The Declaration of the De∣sign and End of God in and by the Gospel. (3) The Nature of Faiths compliance with that Design, or its Actings with respect thereunto. (4) The Order, Method, and Way of Believing as declared in the Scripture.

1. The Gospel is the Revelation or Declaration of that way of Justification and Salvation for sinners by Jesus Christ, which God in infinite Wisdom, Love and Grace, hath pre∣pared. And upon a supposition of the Reception thereof, it is accompanied with Precepts of Obedience, and Promises of Rewards. Therein the Righteousness of God, that which he

requires, accepts and approves unto Salvation, is revealed from Faith unto Faith, Rom. 1.17. This is the Record of God there∣in that he hath given unto us Eternal Life, and this Life is in his Son, 1 Joh. 5.10. So Joh. 3.14, 15, 16, 17. The Words of this Life, Act. 5.20. All the Counsel of God, Act. 20.27. Wherefore in the Dispensation or Preaching of the Gospel, this way of Salvation is proposed unto sinners, as the great Effect of divine Wisdom and Grace. Ʋnbelief is the Rejection, Neglect, Non-admission, or Disapprobation of it, on the Terms whereon, and for the Ends for which it is so proposed. The Unbelief of the Pharisees upon the preparatory Preach∣ing of John the Baptist is called the rejecting of the Counsel of God against themselves, that is, unto their own Ruine, Luke 7.30. They would none my Counsel, is an Expression to the same purpose, Prov. 1.30. so is, the neglecting of this great Salvation, Heb. 2.3. Not giving it that Admission which the Excellency of it doth require. A disallowing of Christ; The Stone 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 1 Pet. 2.7. The Builders disapproved of, as not meet for that Place and Work where∣unto it was designed, Act. 4.14. This is Unbelief. To dis∣approve of Christ and the Way of Salvation by him, as not answering Divine Wisdom nor suited unto the End designed. So is it described by the refusing or not receiving of him, all to the same purpose.

What is intended will be more Evident, if we consider the proposal of the Gospel where it issued in Ʋnbelief, in the first preaching of it, and where it continueth still so to do.

1. Most of those who rejected the Gospel by their Ʋnbe∣lief, did it under this notion, that the way of Salvation and Blessedness proposed therein, was not a way answering Di∣vine Goodness and Power, such as they might safely Confide in and Trust unto. This the Apostle declares at large, 1 Cor. 1. so he expresseth it, ver. 23, 24. We Preach Christ crucified un∣to the Jews a stumbling block, and unto the Greeks foolishness.

But unto them that are called both Jews and Greeks, Christ the Power of God, and the Wisdom of God. That which they declared unto them in the preaching of the Gospel was, That Christ died for our sins according to the Scripture, chap. 15.3. Herein they proposed him as the Ordinance of God, as the great effect of his Wisdom and Power for the Salvation of sinners. But as unto those who continued in their Ʋnbelief, they rejected it as any such way, esteeming it both Weakness and Folly. And therefore he describeth the Faith of them that are called by their Approbation of the Wisdom and Power of God herein. The want of a comprehension of the Glory of God in this way of Salvation, rejecting it thereon, is that Unbelief which ruines the Souls of men, 2 Cor. 4.3, 4.

So is it with all that continue Ʋnbelievers under the pro∣posal of the Object of Faith in the Preaching of the Gospel. They may give an Assent unto the Truth of it, so far as it is a meer Act of the mind; at least they find not themselves concerned to reject it. Yea they may Assent unto it with that Temporary Faith which we described before, and perform many Duties of Religion thereon. Yet do they manifest that they are not sincere Believers, that they do not believe with the Heart, unto Righteousness, by many things that are irreconcileable unto, and inconsistent with Justifying Faith. The Enquiry therefore is, wherein the Ʋnbelief of such per∣sons on the Account whereof they perish, doth consist, and what is the formal nature of it. It is not as was said, in the want of an Assent unto the Truths of the Doctrine of the Gospel; for from such an Assent are they said in many places of the Scripture to believe, as hath been proved. And this Assent may be so firm, and by various means so radicated in their minds, as that in Testimony unto it they may give their Bodies to be burned; as men also may do in the confirmation of a false perswasion. Nor is it the want of an especial fidu∣ciary Application of the Promises of the Gospel unto them∣selves,

and the belief of the pardon of their own sins in par∣ticular. For this is not proposed unto them in the first preaching of the Gospel, as that which they are first to be∣lieve; and there may be a believing unto Righteousness where this is not attained, Isa. 50.10. This will evidence Faith not to be true, but it is not formal unbelief. Nor is it the want of Obedience unto the precepts of the Gospel in Duties of Holiness and Righteousness. For these commands as formally given in and by the Gospel, belong only unto them that truly believe and are justified thereon. That there∣fore which is required unto Evangelical Faith, wherein the nature of it doth consist, as it is the foundation of all future Obedience, is the Hearts Approbation of the way of Life and Salvation by Jesus Christ, proposed unto it as the Effect of the infinite Wisdom, Love, Grace, and Goodness of God; and as that which is suited unto all the wants and whole de∣sign of Guilty Convinced sinners. This such Persons have not, and in the want thereof consists the formal Nature of Ʋnbelief. For without this, no man is, or can be influenced by the Gospel unto a Relinquishment of sin, or encouraged unto Obedience, whatever they may do on other grounds and motives that are forraign unto the Grace of it. And wherever this Cordial sincere Approbation of the way of Salvation by Jesus Christ proposed in the Gospel doth pre∣vail, it will infallibly produce both Repentance and Obe∣dience.

If the Mind and Heart of a Convinced sinner (for of such alone we treat) be able spiritually to discern the Wisdom, Love, and Grace of God in this way of Salvation, and be under the power of that perswasion, he hath the ground of Repentance and Obedience which is given by the Gospel. The receiving of Christ mentioned in the Scripture, and whereby the Nature of Faith in its exercise is expressed, I refer unto the latter part of the Description given concer∣ning

the Souls Acquiescency in God, by the way proposed.

Again, Some there were at first, and such still continue to be, who rejected not this way absolutely, and in the notion of it, but comparatively, as reduced to practice, and so perished in their unbelief. They judged the way of their own Righ∣teousness to be better, as that which might be more safely trusted unto, as more according unto the mind of God and unto his Glory. So did the Jews generally, the frame of whose minds the Apostle represents, Rom. 10.3, 4. And ma∣ny of them assented unto the Doctrine of the Gospel in ge∣neral as true, howbeit they liked it not in their Hearts as the best way of Justification and Salvation, but sought for them by the works of the Law.

Wherefore Ʋnbelief in its formal nature consists in the want of a spiritual discerning, and Approbation of the way of salvation by Jesus Christ, as an Effect of the infinite Wis∣dom, Goodness and Love of God. For where these are, the Soul of a convinced sinner cannot but embrace it, and adhere unto it. Hence also all Acquiescency in this Way, and Trust and Confidence in committing the Soul unto it, or unto God in it, and by it, without which whatever is pretended of Be∣lieving is but a shadow of Faith, is impossible unto such per∣sons. For they want the foundation whereon alone they can be built. And the consideration hereof doth sufficiently manifest wherein the nature of true Evangelical Faith doth consist.

2. The Design of God in and by the Gospel with the Work and Office of Faith with respect thereunto, farther confirms the Description given of it. That which God designeth herein in the first place, is not the Justification and Salvation of sinners. His utmost compleat End in all his Counsels, is his own Glory; he doth all things for himself, nor can he who is infinite do otherwise. But in an especial manner he ex∣presseth this concerning this way of Salvation by Jesus Christ.

Particularly, He designed herein the Glory of his Righte∣ousness. To declare his Righteousness; Rom. 3.25. Of his Love; God so loved the world, Joh. 3.16. Herein we per∣ceive the Love of God that he laid down his life for us, 1 Joh. 3.16. Of his Grace; accepted to the praise of the Glory of his Grace, Ephes. 1.5, 6. Of his Wisdom; Christ Crucified, the Wisdom of God, 1 Cor. 1.24. might be known by the Church the manifold wisdom of God, Ephes. 3.10. Of his Power; It is the Power of God unto Salvation, Rom. 1.16. Of his Faithfulness, Rom. 4.16. For God designed herein, not only the Reparation of all that Glory, whose Declara∣tion was impeached and obscured by the Entrance of sin, but also a farther Exaltation and more eminent Manifestation of it, as unto the Degrees of its Exaltation, and some especial Instances before concealed, Ephes. 3.9. And all this is called the Glory of God in the face of Jesus Christ, whereof Faith is the beholding, 2 Cor. 4.6.

3. This being the principal Design of God in the way of Justification and Salvation by Christ proposed in the Gospel, that which on our part is required unto a participation of the Benefits of it, is the Ascription of that Glory unto God which he designs so to Exalt. The Acknowledgment of all these glorious properties of the Divine Nature, as manifested in the provision and proposition of this way of life, Righte∣ousness and Salvation, with an Approbation of the way it self as an effect of them, and that which is safely to be trusted unto, is that which is required of us; and this is Faith or Believing. Being strong in Faith he gave Glory to God, Rom. 4.22. And this is in the nature of the weakest degree of sincere Faith. And no other Grace, Work or Duty, is sui∣ted hereunto, or firstly and directly of that tendency, but only consequentially and in the way of Gratitude. And al∣though I cannot wholly Assent unto him who affirms that Faith in the Epistles of Paul, is nothing but, Existimatio

magnifice sentiens de Dei Potentia, Justitia, Bonitate, & si quid promiserit in eo praestando constantia; because it is too general and not limited unto the way of Salvation by Christ, his Elect in whom he will be glorified, yet hath it much of the Nature of Faith in it. Wherefore I say, that hence we may both learn the Nature of Faith, and whence it is that Faith alone is required unto our Justification. The Reason of it is, because this is that Grace or Duty alone whereby we do or can give unto God that Glory which he designeth to mani∣fest and exalt in and by Jesus Christ. This, only Faith is suited unto, and this it is to believe. Faith in the sense we enquire after, is the Hearts Approbation of, and consent unto the way of Life and Salvation of sinners by Jesus Christ, as that, wherein the Glory of the Righteousness, Wisdom, Grace, Love, and Mercy of God is exalted, the praise whereof it ascribes unto him, and resteth in it, as unto the Ends of it, namely, Justification, Life and Salvation. It is to give Glory to God, Rom. 4.20. to behold his Glory as in a Glass, or the Gospel wherein it is represented unto us, 2 Cor. 3.18. To have in our Hearts the Light of the Knowledge of the Glory of God in the Face of Jesus Christ, 2 Cor. 4.6. The contrary whereunto makes God a liar, and thereby despoileth him of the Glory of all those holy properties which he this way de∣signed to manifest, 1 Joh. 5.10.

And if I mistake not, this is that which the Experience of them that truly believe, when they are out of the Heats of Disputation will give Testimony unto.

4. To understand the Nature of Justifying Faith aright, on the Act and Exercise of saving Faith in order unto our Justification, which are properly enquired after, we must consider the order of it, first the things which are necessarily previous thereunto, and then what it is to believe with re∣spect unto them. As,

1. The state of a Convinced sinner; who is the only Sub∣jectum

capax Justificationis. This hath been spoken unto al∣ready; and the necessity of its precedency unto the orderly proposal and receiving of Evangelical Righteousness unto Justification, demonstrated. If we lose a respect hereunto, we lose our best Guide towards the Discovery of the Nature of Faith. Let no man think to understand the Gospel, who knoweth nothing of the Law. Gods constitution and the nature of the things themselves, have given the Law the pre∣cedency with respect unto sinners; for by the Law is the knowledge of sin. And Gospel Faith is the Souls acting accor∣ding to the mind of God for deliverance from that state and condition which it is cast under by the Law. And all those Descriptions of Faith which abound in the Writings of Learned men, which do not at least include in them a virtual respect unto this state and condition, or the Work of the Law on the Consciences of sinners, are all of them vain speculations▪ There is nothing in this whole Doctrine that I will more firmly adhere unto, than the necessity of the Convictions men∣tioned previous unto true Believing, without which not one line of it can be understood aright, and men do but beat the Air in their contentions about it. See Rom. 3.21, 22, 23, 24.

2. We suppose herein a sincere Assent unto all Divine Reve∣lations, whereof the Promises of Grace and Mercy by Christ are an especial part. This Paul supposed in Agrippa when he would have won him over unto Faith in Christ Jesus, King Agrippa believest thou the Prophets, I know that thou believest, Act. 26.27. And this Assent which respects the Promises of the Gospel, not as they contain, propose, and exhibit the Lord Christ and the Benefits of his Mediation unto us, but as Divine Revelations of infallible Truth, is true and sincere in its kind, as we described it before under the notion of Temporary Faith. But as it proceeds no farther, as it in∣cludes no Act of the Will or Heart, it is not that Fai••h

whereby we are Justified. However it is required thereunto, and is included therein.

3. The proposal of the Gospel according unto the Mind of God is hereunto supposed. That is, that it be preached ac∣cording unto Gods Appointment. For not only the Gospel it self, but the Dispensation or Preaching of it in the Mini∣stry of the Church is ordinarily required unto Believing. This the Apostle asserts, and proves the necessity of it at large, Rom. 10.11, 12, 13, 14, 15, 16, 17. Herein the Lord Christ and his Mediation with God, the only way and means for the Justification and Salvation of lost convinced sinners, as the product and effect of Divine Wisdom, Love, Grace▪ and Righteousness, is revealed, declared, proposed, and offe∣red unto such sinners. For therein is the Righteousness of God revealed from Faith unto Faith, Rom. 1.17. The Glory of God is represented as in a Glass, 2 Cor. 3.18. and Life and Immortality are brought to Light through the Gospel, 2 Tim. 1.10. Heb. 2.3. Wherefore,

4. The Persons who are required to believe, and whose immediate Duty it is so to do, are such who really in their own Consciences are brought unto, and do make the Enqui∣ries mentioned in the Scripture; What shall we do? What shall we do to be saved? How shall we fly from the wrath to come? Wherewithall shall we appear before God? How shall we answer what is laid unto our Charge? Or such as being sensible of the Guilt of sin do seek for a Righteousness in the sight of God, Act. 2.38. Act. 16.30, 31. Micah 6.6, 7. Isa. 35.4. Heb. 6.18.

On these suppositions the Command and Direction given unto men being, Believe and you shall be saved, the Enquiry is, what is that Act or Work of Faith, whereby the may ob∣tain a real interest or propriety in the Promises of the Gos∣pel, and the things declared in them unto their Justification before God.

And 1. It is evident from what hath been discoursed, that it doth not consist in, that it is not to be fully expressed by any one single habit or Act of the Mind or Will distinctly whatever. For there are such Descriptions given of it in the Scripture, such things are proposed as the Object of it, and such is the Experience of all that sincerely believe, as no one single Act either of the Mind or Will, can answer unto. Nor can an exact method of those Acts of the Soul which are concurrent therein be prescribed. Only what is Essen∣tial unto it is manifest.

2. That which in order of Nature seems to have the pre∣cedency is the Assent of the Mind unto that which the Psalmist betakes himself unto in the first place for relief, under a sense of sin and trouble, Psal. 130.3, 4. If thou Lord shouldst mark Ini∣quity, O Lord, who shall stand. The Sentence of the Law and Judgment of Conscience lye against him as unto any Accep∣tation with God. Therefore he despairs in himself, of stan∣ding in Judgment, or being acquitted before him. In this state that which the Soul first fixeth on as unto its relief is, that there is forgiveness with God. This as declared in the Gospel, is, that God in his Love and Grace will pardon and justifie guilty sinners through the blood and Mediation of Christ▪ So it is proposed, Rom. 3.23, 24. The Assent of the Mind hereunto as proposed in the Promise of the Gospel, is the root of Faith, the foundation of all that the Soul doth in believing. Nor is there any Evangelical Faith without it▪ But yet consider it abstractedly as a meer Act of the Mind, the Essence and Nature of Justifying Faith doth not consist solely therein, though it cannot be without it. But,

2. This is accompanied in sincere Believing with an Appro∣bation of the way of Deliverance and Salvation proposed, as an effect of Divine Grace, Wisdom and Love, whereon the Heart doth rest in it, and apply it self unto it, according to the Mind of God. This is that Faith whereby we are justi∣fied;

which I shall farther evince by shewing what is inclu∣ded in it, and inseparable from it.

1. It includeth in it a sincere Renunciation of all other ways and means for the attaining of Righteousness, Life and Sal∣vation. This is Essential unto Faith, Act. 4.12. Hos. 14.2, 3. Jerem. 3.23. Psal. 71.16. I will make mention of thy Righte∣ousness, of thine only. When a person is in the condition be∣fore described, (and such alone are called immediately to believe, Math. 9.13. chap. 11.28. 1 Tim. 1.15.) many things will present themselves unto him for his relief; parti∣cularly his own Righteousness, Rom. 10.3. A Renunciation of them all as unto any hope or expectation of Relief from them, belongs unto sincere Believing, Isa. 50.10, 11.

2. There is in it the Wills consent, whereby the Soul be∣takes it self cordially and sincerely, as unto all its expectation of pardon of sin and Righteousness before God, unto the way of Salvation proposed in the Gospel. This is that which is called coming unto Christ, and receiving of him, whereby true Justifying Faith is so often expressed in the Scripture; or as it is peculiarly called believing in him, or believing on his name. The whole is expressed, Joh. 14.6. Jesus saith unto him, I am the Way, the Truth and the Life, no Man cometh unto the Father but by me.

3. An Acquiescency of the Heart in God, as the Author and principal Cause of the way of Salvation prepared; as acting in a way of Soveraign Grace and Mercy towards sin∣ners; Who by him do believe in God who raised him up from the dead, and gave him Glory, that your faith and hope might be in God, 1 Pet. 1.21. The Heart of a sinner doth herein give unto God the Glory of all those holy properties of his Na∣ture which he designed to manifest in and by Jesus Christ. See Isa. 42.1. chap. 49.3. And this Acquiescency of the Heart in God, is that which is the immediate root of that waiting, patience, long-suffering and hope, which are the proper

Acts and Effects of Justifying Faith, Heb. 6.12, 15, 18, 19.

4. Trust in God, or the Grace and Mercy of God in and through the Lord Christ as set forth to be a propitiation through Faith in his Blood, doth belong hereunto, or ne∣cessarily ensue hereon. For the person called unto Believing, is (1) convinced of sin, and exposed unto wrath. (2) Hath nothing else to trust unto for Help and Relief. (3) Doth actually renounce all other things that tender themselves unto that End; and therefore without some Act of Trust the Soul must lye under actual Despair, which is utterly inconsistent with Faith, or the Choice and Approbation of the way of Salvation before described. 5. The most frequent Declara∣tion of the Nature of Faith in the Scripture, especially in the Old Testament, is by this Trust, and that because it is that Act of it which composeth the Soul, and brings it unto all the Rest it can attain. For all our Rest in this world is from Trust in God. And the especial Object of this Trust, so far as it belongs unto the Nature of that Faith whereby we are Justified, is God in Christ reconciling the World unto himself. For this is respected where his Goodness, his Mercy, his Grace, his Name, his Faithfulness, his Power, are ex∣pressed, or any of them, as that which it doth immediately rely upon. For they are no way the Object of our Trust, nor can be, but on the account of the Covenant which is confirmed and ratified in and by the Blood of Christ alone.

Whether this Trust or Confidence shall be esteemed of the Essence of Faith, or as that which on the first fruit and wor∣king of it we are found in the exercise of, we need not posi∣tively determine. I place it therefore as that which belongs un∣to Justifying Faith, and is inseparable from it. For if all we have spoken before concerning Faith may be comprised under the notion of a firm Assent and Perswasion, yet it cannot be so, if any such Assent be conceiveable exclusive of this Trust.

This Trust is that whereof many Divines do make special

mercy to be the peculiar Object; and that especial mercy to be such as to include in it the pardon of our own sins. This by their Adversaries is fiercely opposed, and that on such Grounds as manifest that they do not believe that there is any such state attainable in this Life; and that if there were, it would not be of any use unto us, but rather be a means of security and negligence in our Duty; wherein they betray how great is the Ignorance of these things in their own Minds. But Mercy may be said to be Especial two ways. (1) In it self, and in opposition unto common mercy. (2) With respect unto him that believes. In the first sense Especial mercy is the Object of Faith as Justifying. For no more is intended by it, but the Grace of God setting forth Christ to be a pro∣pitiation through Faith in his Blood, Rom. 3.23, 24. And Faith in this Especial mercy, is that which the Apostle calls our Receiving of the Atonement, Rom. 5.11. That is our Approbation of it, and Adherence unto it, as the great Effect of Divine Wisdom, Goodness, Faithfulness, Love and Grace, which will therefore never fail them who put their Trust in it. In the latter sense it is looked on as the pardon of our own sins in particular, the especial mercy of God unto our Souls. That this is the Object of Justifying Faith, That a man is bound to believe this in order of Nature antecedent unto his Justification I do deny; neither yet do I know of any Testimony or safe Experience whereby it may be confirmed. But yet for any to deny that an undeceiving belief hereof is to be attained in this life; or that it is our duty to believe the pardon of our own sins, and the especial Love of God in Christ, in the order and method of our duty and privi∣ledges limited and determined in the Gospel, so as to come to the full assurance of them, (though I will not deny but that Peace with God which is inseparable from Justification may be without them) seem not to be much acquainted with the Design of God in the Gospel, the Efficacy of the

Sacrifice of Christ, the Nature and Work of Faith or their own Duty, nor the professed Experience of Believers recor∣ded in the Scripture. See Rom. 5.1, 2, 3, 4, 5. Heb. 10.2, 10, 21, 20. Psal. 46.1, 2. Psal. 138.7, 8. &c. Yet it is granted that all these things are rather fruits or effects of Faith, as under Exercise and Improvement, than of the Essence of it, as it is the Instrument in our Justification.

And the Trust before mentioned, which is either Essential to Justifying Faith, or inseparable from it, is excellently ex∣pressed by Bernard, De Evangel. Ser. 3. Tria considero in qui∣bus tota mea spes consistit; charitatem adoptionis, veritatem promissionis, potestatem redditionis. Murmuret jam quantum voluerit, insipiens cogitatio mea, dicens Quis enim es tu, & quanta est illa gloria, quibusve meritis hanc obtinere speras? & ego fiducialiter respondebo, Scio cui credidi, & certus sum quia in charitate adoptavit me, quia verax in promissione, quia potens in exhibitione; licet enim ei facere quod voluerit. Hic est funi∣culus triplex, qui difficulter rumpitur, quem nobis ex patria nostra in hanc terram us{que} demissum, firmiter obsecro teneamus, & ipse nos sublevet, ipse nos trahat & pertrahat us{que} ad conspe∣ctum gloriae magni Dei, qui est benedictus in secula.

Concerning this Faith and Trust it is earnestly pleaded by many, that Obedience is included in it. But as to the way and manner thereof they variously express themselves. Socinus and those who follow him absolutely, do make Obedience to be the Essential form of Faith, which is denied by Episcopius. The Papists distinguish between Faith informed, and Faith formed by Charity, which comes to the same purpose. For both are built on this supposition, that there may be true Evangelical Faith, that which is required as our Duty, and consequently is accepted of God, that may contain all in it which is comprised in the name and duty of Faith, that may be without Charity or Obedience, and so be useless. For the Socinians do not make Obedience to be the Essence of Faith

absolutely, but as it justifieth. And so they plead unto this purpose, that Faith without works is dead. But to suppose that a dead Faith, or that Faith which is dead, is that Faith which is required of us in the Gospel in the way of Duty, is a monstrous Imagination. Others plead for Obedience, Charity, the Love of God to be included in the Nature of Faith; but plead not directly that this Obedience is the form of Faith, but that which belongs unto the perfection of it, as it is justi∣fying. Neither yet do they say that by this Obedience, a con∣tinued course of Works and Obedience, as though that were necessary unto our first Justification, is required; but only a sincere active purpose of Obedience; and thereon, as the manner of our days is, load them with reproaches who are otherwise minded, if they knew who they were. For how impossible it is according unto their principles who believe Justification by Faith alone, that justifying Faith should be without a sincere purpose of Heart to obey God in all things, I shall briefly declare. For (1) They believe that Faith is not of our selves, it is the Gift of God; yea that it is a Grace wrought in the Hearts of men by the exceeding greatness of his Power. And to suppose such a Grace dead, unactive, un∣fruitful, not operative unto the Great End of the Glory of God, and the transforming of the Souls of them that receive it into his Image, is a Reflection on the Wisdom, Goodness, and Love of God himself. (2) That this Grace is in them a principle of spiritual Life; which in the habit of it as resident in the Heart, is not really distinguished from that of all other Grace whereby we live to God. So that there should be Faith habitually in the Heart, I mean that Evangelical Faith we enquire after, or actually exercised, where there is not an habit of all other Graces, is utterly impossible. Neither is it possible that there should be any Exercise of this Faith un∣to Justification, but where the mind is prepared, disposed, and determined unto universal Obedience. And therefore (3) It

is denied, that any Faith, Trust, or Confidence which may be imagined, so as to be absolutely separable from, and have its whole nature consistent with the absence of all other Graces, is that Faith which is the especial Gift of God, and which in the Gospel is required of us in a way of Duty. And whereas some have said, That Men may believe, and place their firm Trust in Christ for Life and Salvation, and yet not be justi∣fied; it is a position so destructive unto the Gospel, and so full of scandal unto all pious Souls, and contains such an ex∣press denial of the Record that God hath given concerning his Son Jesus Christ, as I wonder that any person of Sobriety and Learning should be surprised unto it. And whereas they plead the Experience of multitudes who profess this firm Faith and Confidence in Christ, and yet are not justified; it is true indeed, but nothing unto their purpose. For whatever they profess, not only, not one of them do so in the sight and judgment of God, where this matter is to be tried; but it is no difficult matter to evict them of the folly and falseness of this profession, by the Light and Rule of the Gospel, even in their own Consciences if they would attend unto Instruction.

Wherefore we say the Faith whereby we are justified is such as is not found in any but those who are made partakers of the Holy Ghost, and by him united unto Christ, whose Nature is renewed, and in whom there is a principle of all Grace and purpose of Obedience. Only we say it is not any other Grace, as Charity, and the like, nor any Obedience that gives life and form unto this Faith; but it is this Faith that gives life and efficacy unto all other Graces, and form unto all Evangelical Obedience. Neither doth any thing hence accrue unto our Adversaries, who would have all those Graces which are in their Root and Principle at least, present in all that are to be justified, to have the same influence unto our Justification as Faith hath; or that we are said to be justified by Faith alone, and in Explication of it in answer unto the

Reproaches of the Romanists, do say we are justified by Faith alone, but not by that Faith which is alone, that we intend by Faith all other Graces and Obedience also. For besides that, the nature of no other Grace is capable of that Office which is assigned unto Faith in our Justification, nor can be assumed into a society in operation with it, namely, to receive Christ, and the promises of life by him, and to give Glory unto God on their Account; so when they can give us any Testimony of Scripture assigning our Justification unto any other Grace, or all Graces together, or all the Fruits of them, so as it is assigned unto Faith, they shall be atten∣ded unto.

And this in particular is to be affirmed of Repentance, con∣cerning which it is most vehemently urged, that it is of the same necessity unto our Justification as Faith is. For this they say is easily proved from Testimonies of Scripture innu∣merable, which call all men to Repentance that will be saved; especially those two eminent places are insisted on; Act. 2.38, 39. chap. 3.16. but that which they have to prove, is not that it is of the same necessity with Faith unto them that are to be justified, but that it is of the same use with Faith in their Justification. Baptism in that place of the Apostle, Act. 2.38, 39. is joined with Faith no less than Repentance. And in other places it is expresly put into the same condi∣tion. Hence most of the Antients concluded that it was no less necessary unto Salvation than Faith or Repentance it self. Yet never did any of them assign it the same use in Justifica∣tion with Faith. But it is pleaded, whatever is a necessary condi∣tion of the new Covenant is also a necessary Condition of Justifi∣cation. For otherwise a man might be justified, and continu∣ing in his justified estate not be saved, for want of that neces∣sary condition. For by a necessary Condition of the new Co∣venant they understand that, without which a man cannot be saved. But of this Nature is Repentance as well as Faith,

and so is equally a condition of our Justification. The Am∣biguity of the signification of the word Condition, doth cast much disorder on the present enquiry, in the Discourses of some men. But to pass it by at present, I say final perseverance is a necessary condition of the New Covenant; wherefore by this Rule it is also of Justification. They say some things are Conditions absolutely, such as are Faith and Repentance, and a purpose of Obedience, some are so on some supposition only; namely, that a mans life be continued in this world, such is a course in Obedience and Good Works, and Perse∣verance unto the End. Wherefore I say then, that on sup∣position that a man lives in this World, perseverance unto the End is a necessary Condition of his Justification. And if so, no man can be justified whilst he is in this World. For a Condition doth suspend that whereof it is a Condition from Existence, until it be accomplished. It is then to no purpose to dispute any longer about Justification, if indeed no man is nor can be justified in this life. But how contrary this is to Scripture and Experience is known.

If it be said that final perseverance, which is so express a Condition of Salvation in the New Covenant, is not indeed the Condition of our first Justification, but it is the Condition of the Continuation of our Justification; then they yield up their grand position, that whatever is a necessary Condition of the New Covenant, is a necessary Condition of Justifica∣tion; for it is that which they call the first Justification alone which we treat about. And that the Continuation of our Justification depends solely on the same causes with our Justi∣fication it self, shall be afterwards declared. But it is not yet proved, nor ever will be, that whatever is required in them that are to be justified, is a Condition whereon their Justification is immediately suspended. We allow that alone to be a Condition of Justification which hath an influence of causality thereunto, though it be but the causality of an In∣strument.

This we ascribe unto Faith alone. And because we do so, it is pleaded that we ascribe more in our Justifica∣tion unto our selves than they do by whom we are opposed. For we ascribe the efficiency of an Instrument herein unto our own Faith; when they say only that it is a Condition, or Causa sine qua non, of our Justification. But I judge that grave and wise men ought not to give so much to the defence of the Cause they have undertaken, seeing they cannot but know indeed the contrary. For after they have given the specious name of a Condition, and a Causa sine qua non, unto Faith, they immediately take all other Graces and Works of Obedience into the same state with it, and the same use in Justification; and after this seeming Gold hath been cast for a while into the fire of Disputation, there comes out the Calf of a personal inherent Righteousness, whereby Men are ju∣stified before God, virtute foederis Evangelici; for as for the Righteousness of Christ to be imputed unto us, it is gone into Heaven, and they know not what is become of it.

Having given this brief Declaration of the Nature of Ju∣stifying Faith, and the Acts of it, (as I suppose sufficient unto my present Design) I shall not trouble my self to give an ac∣curate Definition of it. What are my Thoughts concerning it, will be better understood by what hath been spoken, than by any precise definition I can give. And the Truth is, de∣finitions of Justifying Faith have been so multiplied by Learned Men, and in so great variety, and such a manifest inconsi∣stency among some of them, that they have been of no ad∣vantage unto the Truth, but occasions of new Controversies and Divisions, whilst every one hath laboured to defend the Accuracy of his own Definition, when yet it may be difficult for a true Believer to find any thing compliant with his own Experience in them; which kind of Definitions in these things, I have no esteem for. I know no man that hath la∣boured in this Argument about the Nature of Faith more

than Doctor Jackson; yet when he hath done all, he gives us a definition of Justifying Faith which I know few that will subscribe unto; yet is it in the main scope of it both pious and sound. For he tells us; Here at length we may define the Faith by which the just do live, to be a firm and constant Adhe∣rence unto the mercies and loving kindness of the Lord, or gene∣rally unto the spiritual food exhibited in his Sacred Word, as much better than this Life it self, and all the Contentments it is capable of, grounded on a taste or relish of their sweetness, wrought in the Soul or Heart of a Man by the spirit of Christ. Where∣unto he adds, The terms for the most part are the Prophet Davids, not metaphorical as some may fancy, much less equivo∣cal, but proper and homogeneal to the subject defined. Tom. 1. Book 4. chap. 9. For the lively Scriptural Expressions of Faith, by receiving of Christ, leaning on him, rolling our selves or our burden on him, tasting how gracious the Lord is, and the like, which of late have been reproached, yea blasphemed by many, I may have occasion to speak of them afterwards; as also to manifest that they convey a better understanding of the Nature, Work, and Object of Justi∣fying Faith, unto the minds of men spiritually enlightened, than the most accurate Definitions that many pretend un∣to; some whereof are destructive and exclusive of them all.