CHAPTER I.
Justifying faith ; the causes and oliject of it declared.
The means of justification on our part is faith. That we are justified by faith, is so frequently and so expressly affirmed in the Scripture, as that it cannot directly and in terms by any be denied. For whereas some begin, by an excess of partiality, which contro- versial engagements and provocations do incline them unto, to affirm that our justification is more frequently ascribed unto other things, graces or duties, than unto faith, it is to be passed by in silence, an<i
CAUSES AND OBJECT OF FAITH. 71
not contended about. But yet, also, the explanation which some others make of this general concession, that " we are justified by faith," doth as fully overthrow what is affirmed therein as if it were in terms rejected; and it would more advantage the understandings of men if it were plainly refused upon its first proposal, than to be led about in a maze of words and distinctions vmto its real exclusion, as is done both by the Eomanists and Socinians. At present we may take the proposition as granted, and only inquire into the true, genuine sense and meaning of it. That which first occurs unto our consideration is faith; and that which doth concern it may be reduced unto two heads: — 1. Its nature. 2. Its ^(se in our justification.
Of the nature of faith in general, of the especial nature of justi- f}dng faith, of its characteristical distinctions from that which is called faith but is not justifying, so many discourses (divers of them the effects of sound judgment and good experience) are already ex- tant, as it is altogether needless to engage at large into a farther dis- cussion of them. However, something must be spoken to declare in what sense we understand these things; — what is that faith which we ascribe our justification unto, and what is its use therein.
The distinctions that are usually made concerning faith (as it is a word of various significations), I shall wholly pretermit ; not only as obvious and known, but as not belonging unto our present argument. That which we are concerned in is, that in the Scripture there is mention m^de plainly of a twofold faith, whereby men believe the gospel. For there is a faith whereby we are justified, which he who hath shall be assuredly saved ; which purifieth the heart and worketh by love. And there is a faith or believing, which doth nothing of all this ; which who hath, and hath no more, is not justified, nor can be saved. Wherefore, every faith, whereby men are said to believe, is not justifying. Thus it is said of Simon the magician, that he " beheved," Acts viii. 13, when he was in the "gall of bitterness and bond of iniquity ;" and therefore did not believe with that faith which " purifieth the heart," Acts xv. 9. And that many " believed on the name of Jesus, when they saw the miracles that he did ; but Jesus did not commit himself unto them, because he knew what Avas in man," John ii. 23, 24. They did not believe on his name as those do, or with that kind of faith, who thereon " receive j)ower to become the sons of God," John i. 12. And some, when they " hear the word receive it A\dth joy, believing for a while," but " have no root," Luke viii. 13. And faith, without a root in the heart, will not justify any; for "with the heart men believe unto righteousness," Rom. x. 10. So is it with them who shall cry, " Lord, Lord" (at the last day), "we have prophesied in thy name," whilst yet they were always " workers of iniquity," Matt. vii. 22, 23.
72 ON JUSTIFICATION.
This faith is usually called historical faith. But this denomina- tion is not taken from the object of it, as though it were only the history of the Scripture, or the historical things contained in it. For it respects the whole truth of the word, yea, of the promises of the gospel as well as other things. But it is so called from the nature of the assent wherein it doth consist ; for it is such as we give unto historical things that are credibly testified unto us.
And this faith hath divers differences or degrees, both in respect unto the grounds or reasons of it, and also its effects. For as unto the first, all faith is an assent upon testimony; and divine faith is an assent upon a divine testimony. According as this testimony is received, so are the differences or degrees of this faith. Some ap- prehend it on human motives only, and its credibility unto the judgment of reason ; and their assent is a mere natural act of their understanding, which is the lowest degree of this historical faith. Some have their minds enabled unto it by spiiitual illumination, making a discovery of the evidences of divine truth whereon it is to be believed ; the assent they give hereon is more firm and operative than that of the former sort.
Again; it hath its differences or degrees with respect unto its effects. With some it doth no way, or very little, influence the will or the affections, or work any change in the lives of men. So is it with them that profess they believe the gospel, and yet live in all manner of sins. In this degree, it is called by the apostle James " a dead faith," and compared unto a dead carcase, without life or motion ; and is an assent of the very same nature and kind with that which devils are compelled to give; and this faith abounds in the world. With others it hath an effectual work upon the affections, and that in many degrees, also, represented in the several sorts of ground whereinto the seed of the word is cast, and produceth many effects in their lives. In the utmost improvement of it, both as to the evidence it proceeds from and the effects it produceth, it is usually called temporary faith ; — for it is neither permanent against all oppositions, nor will bring any unto eternal rest. The name is taken from that expression of our Saviour concerning him who be- lieveth with this faith, — Upd(S-/.aip6g. Icn, Matt. xiii. 21.