Whether this trust or confidence shall be esteemed of the essence of faith, or as that which, on the first fruit and working of it, we are
102 ON JUSTIFICATION.
found in the exercise of, we need not positively determine. I place it, therefore, as that which belongs unto justifying faith, and is inse- parable from it. For if all we have spoken before concerning faith may be comprised under the notion of a firm assent and persuasion, yet it cannot be so if any such assent be conceivable 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: — First, In itself, and in opposition unto common mercy. Secondly, 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 propitia- tion through faith in his blood, Rom. iii. 23, 24. And faith in this especial mercy is that which the apostle calls our " receiving of the atonement," Rom. v. 11; — that is, our approbation of it, and adherence unto it, as the great effect of divme wisdom, goodness, faithfulness, love, and grace ; which will, therefore, never fail to 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 sa,fe 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 privileges, hmited 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) ; [is to] 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 o"\\ti duty, nor the professed experience of believers recorded in the Scripture. See Rom. v. 1-5; Heb. x. 2, 10, 19-22; Ps. xlvL 1, 2, cxxxviii. 7, 8, etc. 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.
THE NATURE OF JUSTIFYING FAITH. 103
And the trust before mentioned, which is either essential to justi- fying faith, or inseparable from it, is excellently expressed by Bernard, Dom. vi. post Pentec, Ser. 3, " Tria considero in quibus tota spes mea consistit, charitatem adoptionis, veritatem promissionis, potesta- tem redditionis. Murmuret jam quantum voluerit insipiens cogitatio mea, dicens: Quis enim es tu, et quanta est ilia gloria, quibusve meritis banc obtinere speras? Et ego fiducialiter respondebo : Scio cui credidi, et certus sum, quia in charitate nimia adoptavit me, quia verax in pro- missione, quia potens in exhi])itione : licet enim ei facere quod voluerit. Hie est funiculus triplex qui difficile rumpitur, quern nobis a patria nostra in hunc carcerem usque dimissum firmiter, obsecro, teneamus : ut ipse nos sublevet, ipse nos trahat et pertrahat usque ad conspec- tum glorise magui Dei : qui est benedictus in ssecula. Amen."
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 forai of faith ; which is denied by Episcopius. The Papists distinguish between faith in-formed 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 con- sequently 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 obe- dience 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 justifying. Neither yet do they say that by this obedience, a continued 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 then- principles who beheve 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, First, They beheve that faith is " not of ourselves, it is the gift of God;" yea, that it is a grace -wrought in the hearts of men by the exceeding gi-eatness of his power. And to suppose such a gi'ace dead, inactive, unfruitful, not operative unto the great end of the glory of God, and