104 ON JUSTIFICATION.
the transfonmiisf of the souls of them that receive it into his imajje, is a reflection on the wisdom, goodness, and love of God himself. Secondly, 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 distin- guished 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 inquire after, — or actually exercised, where there is not a habit of all other graces, is utterly impossible. Neither is it possible that there should be any exercise of this faith unto justifica- tion, but where the mind is prepared, disposed, and determined unto universal obedience. And therefore. Thirdly, It is denied that any faith, trust, or confidence, which may be imagined, so as to be abso- lutely 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 justified;" — it is a position so destructive unto the gospel, and so full of scandal unto all pious souls, and contains such an express 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 sui-prised into 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 pro- fess, not only not one of them does 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 efiicacy 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
THE NATURE OF JUSTIFYING FAITH. 105
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 attended uato.
And this, in particular, is to be affirmed of rejje^itance ; concerning 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 innumerable, which call all men to repentance that will be saved; especially those two eminent places are insisted on. Acts ii. 38, 89, iii. 19. 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 justi- fication. Bcfptism in that place of the apostle. Acts ii. 38, 39, is joined with faith no less than repentance ; and in other places it is expressly put into the same condition. Hence, most of the ancients concluded that it was no less necessary unto salvation than faith or repentance itself Yet never did any of them assign it the same use in justification with faith. But it is pleaded, whatever is a necessary condition of the new covenant, is also a necessary condition of justi- fication ; for otherwise a man might be justified, and continuing in his justified estate, not be saved, for want of that necessary condition : for by a necessary condition of the new covenant, 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 justi- fication. The ambiguity of the signification of the word condition doth cast much disorder on the present inquiry, in the discourses of some men. But to pass it by at present, I say, final ])erseverance is a necessary condition of the new covenant; wherefore, by this rule, it is also of justification. They say, some things are conditions abso- lutely; such as are faith and rejJentance, and a jyuiyose of obedience: some are so on some supposition only, — namely, that a man's life be continued in this world; such is a course in obedience and good works, and perseverance unto tlie end. Wherefore I say, then, that on sup- position that a man lives in this world, i^erseverance imto 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.