This faith I grant to be true in its kind, and not merely to be equivocally so called : it is not 'xierig ■vj/suSwi'u/xos. It is so as unto the general nature of faith ; but of the same special nature with justify- ing faith it is not. Justifying faith is not a higher, or the highest degree of this faith, but is of another' kind or nature. Wherefore, sundry things may be observed concerning this faith, in the utmost improvement of it unto our present purpose. As, —
1. This faith, with all the effects of it, men may have and not be
CAUSES AND OBJECT OF FAITH. 73
justified ; and, if they have not a faith of another kind, they cannot be justified. For justification is nowhere ascribed unto it, yea, it is affirmed by the apostle James that none can be justified by it.
2. It may produce great effects in the minds, affections, and lives of men, although not one of them that are peculiar unto justifying faith. Yet such they may be, as that those in whom they are wrought may be, and ought, in the judgment of charity, to be looked on as true believers.
8. This is that faith which may be alone. We are justified by faith alone; but we are not justified by that faith which can he alone. Alone, respects its influence into our justification, not its nature and existence. And we absolutely deny that we can be justi- fied by that faith which can he alone; that is, without a principle of spiritual life and universal obedience, operative in all the works of it, as duty doth require.
These things I have observed, only to obviate that calumny and reproach which some endeavour to fix on the doctrine of justification by faith only, through the mediation of Christ. For those who assert it, must be Solifidians, Antinomians, and I know not what; — such as oppose or deny the necessity of universal obedience, or good works. Most of them who manage it, cannot but know in their own consciences that this charge is false. But this is the way of handling contro- versies with many. They can aver any thing that seems to advantage the cause they plead, to the great scandal of religion. If by Soli- fidians, they mean those who believe that faith alone is on our part the means, instrument, or condition (of which afterward) of our jus- tification, all the prophets and apostles were so, and were so taught to be by Jesus Christ; as shall be proved. If they mean those who affirm that the faith whereby we are justified is alone, separate, or separable, from a principle and the fruit of holy obedience, they must find them out themselves, we know nothing of them. For we allow no faith to be of the same kind or nature with that whereby we are justified, but what virtually and radically contains in it uni- versal obedience, as the effect is in the cause, the fruit in the root, and which acts itself in all particular duties, according as by rule and circumstances they are made so to be. Yea, we allow no faith to be justifying, or to be of the same kind with it, which is not it- self, and in its own nature, a spiritually vital principle of obedience and good works. And if this be not sufficient to prevail with some not to seek for advantages by such shameful calumnies, yet is it so with others, to free their minds from any concernment in them.
[As] for the especial nature of justifying faith, which we inquire into, the things whereby it is evidenced may be reduced unto these four heads; — 1. The causes of it on the part of God. 2. What is in
74 ON JUSTinCATIOX.
us previously required unto it. 8. The proper object of it. 4. Its proper peculiar acts and effects. Which shall be spoken unto so far as is necessary unto our present design : —
1. The doctrine of the causes of faith, as unto its first original in the divine will, and the way of its communication unto us, is so large, and so immixed with that of the way and manner of the operation of efficacious grace in conversion (which I have handled elsewhere), as that I shall not here insist upon it. For as it cannot in a few words be spoken unto, according unto its weight and worth, so to engage into a full handling of it would too much divert us from our present argument. This I shall only say, that from thence it may be un- controllably evidenced, that the faith whereby we are justified is of an especial kind or nature, wherein no other faith, which justification is not inseparable from, doth partake with it.
2. Wherefore, our first inquiry is concerning what was proposed in the second place, — namely. What is on our part, in a way of duty, previously required thereunto ; or, what is necessary to be found in us antecedaneously unto our believing unto the justification of life ? And I say there is supposed in them in whom this faith is wrought, on whom it is bestowed, and whose duty it is to believe therewith, the work of the law in the conviction of sin; or, conviction of sin is a necessary antecedent unto justifying faith. Many have disputed what belongs hereunto, and what effects it produceth in the mind, that dispose the soul unto the receiving of the promise of the gospel. But whereas there are different apprehensions about these effects or concomitants of conviction (in compunction, humiliation, self-judging, with sorrow for sin committed, and the like), as also about the de- grees of them, as ordinarily prerequired unto faith and conversion unto God, I shall speak very briefly unto them, so far as they are inseparable from the conviction asserted. And I shall first consider this conviction itself, with what is essential thereunto, and then the effects of it in conjunction with that temporary faith before spoken of I shall do so, not as unto their nature, the knowledge whereof I take for granted, but only as they have respect unto our justification.