Chapter 2: The Nature of Justifying Faith

THat which we shall now inquire into, is the nature of Justifying faith; or of faith in that Acts and exercise of it whereby we are justified, or whereon justification according unto Gods Ordination and promise does 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 previously thereunto, as unto its especial nature, work and duty in our justification. For we do deny that ordinarily 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 does, or can truly believe with faith unto justification, in whom the work of conviction before described, has 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 Definitions 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 exercise of it whereby we are justified, consists 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 therein, as unto its own Concernment and condition.

There needs no more for the explanation of this declaration 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 considered 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 towards 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 atonement 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 declaration of its contrary, or the nature of privative unbelief upon the proposal of the gospel. For these things do mutually illustrate one another. (2) The declaration of the design 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, has prepared. 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, Romans 1:17. This is the Record of God therein that he has given unto us Eternal life, and this life is in his Son, 1 John 5:10. So John 3:14, 15, 16, 17. The words of this life, Acts 5:20. All the counsel of God, Acts 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. Unbelief 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 preaching 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, Proverbs 1:30. so is, the neglecting of this great salvation, Hebrews 2:3. Not giving it that admission which the excellency of it does require. A disallowing of Christ; The Stone , 1 Peter 2:7. The Builders disapproved of, as not meet for that Place and work whereunto it was designed, Acts 4:14. This is Unbelief. To disapprove 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 Unbelief, in the first preaching of it, and where it continus still so to do.

1. Most of those who rejected the gospel by their Unbelief, did it under this notion, that the way of salvation and Blessedness proposed therein, was not a way answering Divine goodness and power, such as they might safely Confide in and trust unto. This the apostle declares at large, 1 Corinthians 1. so he expresss it, verse 23, 24. We Preach Christ crucified unto 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 Unbelief, they rejected it as any such way, esteeming it both weakness and folly. And therefore he describs 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 Corinthians 4:3, 4.

So is it with all that continue Unbelievers under the proposal 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 mere Acts 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 inquiry therefore is, wherein the Unbelief of such persons on the Account whereof they perish, does 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 has 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 fiduciary application of the promises of the gospel unto themselves, and the belief of the pardon of their own sins in particular. For this is not proposed unto them in the first preaching of the gospel, as that which they are first to believe; and there may be a believing unto righteousness where this is not attained, Isaiah 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 therefore which is required unto Evangelical faith, wherein the nature of it does 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 design of Guilty Convinced sinners. This such persons have not, and in the want thereof consists the formal nature of Unbelief. 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 does prevail, it will infallibly produce both repentance and obedience.

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 has 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 concerning 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 righteousness 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, Romans 10:3, 4. And many of them assented unto the doctrine of the gospel in general 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 Unbelief 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 wisdom, 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 Believing is but a shadow of faith, is impossible unto such persons. For they want the foundation whereon alone they can be built. And the consideration hereof does sufficiently manifest wherein the nature of true Evangelical faith does 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 designs 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 does all things for himself, nor can he who is infinite do otherwise. But in an especial manner he expresss this concerning this way of salvation by Jesus Christ.

Particularly, He designed herein the glory of his righteousness. To declare his righteousness; Romans 3:25. Of his love; God so loved the world, John 3:16. Herein we perceive the love of God that he laid down his life for us, 1 John 3:16. Of his grace; accepted to the praise of the glory of his grace, Ephesians 1:5, 6. Of his wisdom; Christ Crucified, the wisdom of God, 1 Corinthians 1:24. might be known by the church the manifold wisdom of God, Ephesians 3:10. Of his power; It is the power of God unto salvation, Romans 1:16. Of his faithfulness, Romans 4:16. For God designed herein, not only the Reparation of all that glory, whose declaration 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, Ephesians 3:9. And all this is called the glory of God in the face of Jesus Christ, whereof faith is the beholding, 2 Corinthians 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, righteousness 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, Romans 4:22. And this is in the nature of the weak degree of sincere faith. And no other grace, work or duty, is suited hereunto, or firstly and directly of that tendency, but only consequentially and in the way of Gratitude. And although 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 has 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 designs to manifest and exalt in and by Jesus Christ. This, only faith is suited unto, and this it is to believe. faith in the sense we inquire 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 rests in it, as unto the ends of it, namely, justification, life and salvation. It is to give glory to God, Romans 4:20. to behold his glory as in a Glass, or the gospel wherein it is represented unto us, 2 Corinthians 3:18. To have in our hearts the light of the knowledge of the glory of God in the Face of Jesus Christ, 2 Corinthians 4:6. The contrary whereunto makes God a liar, and thereby despoils him of the glory of all those holy properties which he this way designed to manifest, 1 John 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 Acts 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 respect unto them. As,

1. The state of a Convinced sinner; who is the only Subjectum capax Justificationis. This has been spoken unto already; 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 knows nothing of the law. Gods constitution and the nature of the things themselves, have given the law the precedency with respect unto sinners; for by the law is the knowledge of sin. And gospel faith is the souls acting according 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 mentioned 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 Romans 3:21, 22, 23, 24.

2. We suppose herein a sincere assent unto all Divine Revelations, 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 believ you the prophets, I know that you believ, Acts 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 includes no Acts 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 according unto Gods Appointment. For not only the gospel it self, but the dispensation or preaching of it in the ministry of the church is ordinarily required unto Believing. This the apostle asserts, and proves the necessity of it at large, Romans 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 offered unto such sinners. For therein is the righteousness of God revealed from faith unto faith, Romans 1:17. The glory of God is represented as in a Glass, 2 Corinthians 3:18. and life and immortality are brought to light through the gospel, 2 Timothy 1:10. Hebrews 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 inquiries 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, Acts 2:38. Acts 16:30, 31. Micah 6:6, 7. Isaiah 35:4. Hebrews 6:18.

On these suppositions the command and Direction given unto men being, Believe and you shall be saved, the inquiry is, what is that Acts or work of faith, whereby the may obtain a real interest or propriety in the promises of the gospel, and the things declared in them unto their justification before God.

And 1. It is evident from what has been discoursed, that it does not consist in, that it is not to be fully expressed by any one single habit or Acts 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 Acts 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 Essential unto it is manifest.

2. That which in order of nature seems to have the precedency 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, Psalm 130:3, 4. If you Lord shouldst mark iniquity, O Lord, who shall stand. The sentence of the law and judgment of conscience lye against him as unto any Acceptation with God. Therefore he despairs in himself, of standing in judgment, or being acquitted before him. In this state that which the soul first fixs 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 justify guilty sinners through the blood and mediation of Christ So it is proposed, Romans 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 does in believing. Nor is there any Evangelical faith without it But yet consider it abstractedly as a mere Acts of the mind, the essence and nature of Justifying faith does not consist solely therein, though it cannot be without it. But,

2. This is accompanied in sincere Believing with an Approbation of the way of Deliverance and salvation proposed, as an effect of Divine grace, wisdom and love, whereon the heart does rest in it, and apply it self unto it, according to the mind of God. This is that faith whereby we are justified; which I shall farther evince by shewing what is included in it, and inseparable from it.

1. It includs in it a sincere Renunciation of all other ways and means for the attaining of righteousness, life and salvation. This is Essential unto faith, Acts 4:12. Hosea 14:2, 3. Jerem. 3:23. Psalm 71:16. I will make mention of your righteousness, of yours only. When a person is in the condition before described, (and such alone are called immediately to believe, Matthew 9:13. chap. 11:28. 1 Timothy 1:15.) many things will present themselves unto him for his relief; particularly his own righteousness, Romans 10:3. A Renunciation of them all as unto any hope or expectation of Relief from them, belongs unto sincere Believing, Isaiah 50:10, 11.

2. There is in it the Wills consent, whereby the soul betakes 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, John 14:6. Jesus says unto him, I am the way, the truth and the life, no Man coms 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 sinners; 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 Peter 1:21. The heart of a sinner does herein give unto God the glory of all those holy properties of his nature which he designed to manifest in and by Jesus Christ. See Isaiah 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, Hebrews 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, does belong hereunto, or necessarily ensue hereon. For the person called unto Believing, is (1) convinced of sin, and exposed unto wrath. (2) Has nothing else to trust unto for help and Relief. (3) Does actually renounce all other things that tender themselves unto that end; and therefore without some Acts 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 declaration of the nature of faith in the scripture, especially in the Old testament, is by this trust, and that because it is that Acts of it which composs 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 expressed, or any of them, as that which it does 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 working of it we are found in the exercise of, we need not positively determine. I place it therefore as that which belongs unto 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 propitiation through faith in his Blood, Romans 3:23, 24. And faith in this Especial mercy, is that which the apostle calls our Receiving of the atonement, Romans 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 priviledges 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 recorded in the scripture. See Romans 5:1, 2, 3, 4, 5. Hebrews 10:2, 10, 21, 20. Psalm 46:1, 2. Psalm 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 expressed by Bernard, De Evangel. Ser. 3. Tria considero in quibus 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 funiculus triplex, qui difficulter rumpitur, quem nobis ex patria nostra in hanc terram usque demissum, firmiter obsecro teneamus, & ipse nos sublevet, ipse nos trahat & pertrahat usque ad conspectum 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 justifies. 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 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, unfruitful, 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 inquire 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 unto 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 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 has 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 does 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 has; 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 attended unto.

And this in particular is to be affirmed of repentance, 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 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, Acts 2:38, 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 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 justification with faith. But it is pleaded, whatever is a necessary condition of the new covenant is also a necessary condition of justification. 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 justification. The Ambiguity of the signification of the word condition, does cast much disorder on the present inquiry, 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 Perseverance unto the end. Wherefore I say then, that on supposition 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 does 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 justification; 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 justification 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 has an influence of causality thereunto, though it be but the causality of an instrument. This we ascribe unto faith alone. And because we do so, it is pleaded that we ascribe more in our justification 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 defense 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 has been cast for a while into the fire of disputation, there comes out the Calf of a personal inherent righteousness, whereby Men are justified 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 Justifying faith, and the Acts of it, (as I suppose sufficient unto my present design) I shall not trouble my self to give an accurate definition of it. What are my Thoughts concerning it, will be better understood by what has been spoken, than by any precise definition I can give. And the truth is, definitions of Justifying faith have been so multiplied by Learned Men, and in so great variety, and such a manifest inconsistency among some of them, that they have been of no advantage unto the truth, but occasions of new Controversies and Divisions, whilst every one has 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 has laboured in this argument about the nature of faith more than doctor Jackson; yet when he has 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 Adherence unto the mercies and loving kindness of the Lord, or generally 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. Whereunto he adds, The terms for the most part are the prophet Davids, not metaphorical as some may fancy, much less equivocal, 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 Justifying faith, unto the minds of men spiritually enlightened, than the most accurate Definitions that many pretend unto; some whereof are destructive and exclusive of them all.

We now turn to the nature of justifying faith — specifically, the act and exercise of faith by which we are justified, or upon which justification follows according to God's ordination and promise. The reader should keep in mind everything already attributed to faith as sincere faith in general, as well as what is required prior to it regarding its specific nature, work, and duty in our justification. We deny that ordinarily — and according to the method of God's dealings with us as declared in Scripture, which prescribes the rule of our duty — anyone does or can truly believe unto justification without the work of conviction described above having first been accomplished in them. All descriptions or definitions of faith that take no account of this are mere empty speculation. This is why some offer definitions of faith that make it hard to believe they have ever asked themselves what they are actually doing when they believe on Jesus Christ for life and salvation.

The nature of justifying faith — with respect to that exercise of it by which we are justified — consists in the heart's approval of the way of justification and salvation of sinners through Jesus Christ as proposed in the gospel (a way that proceeds from the grace, wisdom, and love of God), together with the heart's resting in that way for its own need and condition.

Little more is needed to explain this description of faith's nature than what has already been proved about its object. Whatever may seem lacking will be fully supplied in the confirmation that follows. The Lord Christ and His mediation — as the ordinance of God for the recovery, life, and salvation of sinners — are assumed as the object of this faith. And they are considered entirely as an expression of God's wisdom, grace, authority, and love, together with all of God's acts in and toward the Lord Christ Himself in His taking up and fulfilling His office. To all of this Christ constantly refers everything He did and suffered, along with all the benefits that flow to the church from it. This is why, as observed earlier, sometimes the grace, love, or special mercy of God, and sometimes God's specific acts toward the Lord Christ — sending Him, delivering Him to death, and raising Him from the dead — are presented as the object of our faith unto justification. But they are always presented in connection with His obedience and the atonement He made for sin. Nor are they presented in an absolute sense, but as set forth in the promises of the gospel. Therefore, sincere agreement with God's truthfulness in those promises is included in this approval.

The confirmation of this description of faith will be organized under four headings. First, the nature of unbelief as the opposite of faith upon the presentation of the gospel — since these two illuminate one another. Second, the design and goal of God in and through the gospel. Third, the nature of faith's response to that design, and its acts in relation to it. Fourth, the order, method, and way of believing as declared in Scripture.

1. The gospel is the revelation of the way of justification and salvation for sinners through Jesus Christ — a way that God in infinite wisdom, love, and grace has prepared. On the assumption that it will be received, the gospel is accompanied by commands to obey and promises of reward. In it, the righteousness of God — what He requires, accepts, and approves unto salvation — is revealed from faith to faith (Romans 1:17). God's testimony in the gospel is that He has given us eternal life, and this life is in His Son (1 John 5:10). See also John 3:14-17. It is called "the words of this life" (Acts 5:20) and "the whole counsel of God" (Acts 20:27). Therefore, when the gospel is preached, this way of salvation is presented to sinners as the great expression of divine wisdom and grace. Unbelief is the rejection, neglect, non-reception, or disapproval of it — on the terms on which, and for the ends for which, it is presented. The unbelief of the Pharisees toward the preparatory preaching of John the Baptist is called their "rejecting the counsel of God against themselves" — that is, to their own ruin (Luke 7:30). "They would have none of my counsel" says the same thing (Proverbs 1:30), as does "neglecting this great salvation" (Hebrews 2:3) — failing to give it the reception its excellence demands. It is also described as disallowing Christ — the stone rejected by the builders as unfit for the place and purpose for which it was intended (1 Peter 2:7; Acts 4:14). This is unbelief: disapproving of Christ and the way of salvation through Him as failing to reflect divine wisdom and as inadequate for the intended purpose. It is similarly described as refusing or not receiving Him — all expressions pointing to the same reality.

This will be clearer if we consider the cases where the gospel's initial proclamation — and its continuing proclamation today — met with unbelief.

1. Most of those who rejected the gospel in unbelief did so on the grounds that the way of salvation and blessedness it proposed was not a way that adequately reflected God's goodness and power — not something they could safely trust and rely on. The apostle addresses this at length in 1 Corinthians 1, expressing it plainly in verse 23-24: "We preach Christ crucified, to Jews a stumbling block and to Gentiles foolishness, but to those who are the called, both Jews and Greeks, Christ the power of God and the wisdom of God." What the apostles declared in their preaching was that Christ died for our sins according to the Scriptures (1 Corinthians 15:3). In this they presented Him as the ordinance of God — the supreme expression of His wisdom and power for the salvation of sinners. But those who remained in unbelief rejected it as any such thing, regarding it as both weakness and foolishness. And so the apostle describes the faith of those who are called by their approval of the wisdom and power of God in this way of salvation. The failure to perceive the glory of God in this way of salvation — and the resulting rejection of it — is the unbelief that destroys souls (2 Corinthians 4:3-4).

The same is true of all who continue as unbelievers under the presentation of faith's object in gospel preaching. They may mentally agree with its truth, at least to the extent that it is a mere act of the mind — they may not feel compelled to actively reject it. They may even agree with the kind of temporary faith described earlier and perform many religious duties as a result. Yet they reveal that they are not sincere believers — that they do not believe with the heart unto righteousness — by many things that are irreconcilable with and inconsistent with justifying faith. The question, then, is what precisely constitutes the unbelief of such people — the unbelief on account of which they perish — and what its essential nature is. It is not, as noted, the absence of agreement with the truths of gospel doctrine, since Scripture in many places describes them as believing on that basis, as has been demonstrated. This agreement may even be so firm, and so deeply embedded in their minds through various means, that they would give their bodies to be burned in testimony to it — as people may also do in defense of a false conviction. Nor is it the absence of a specific personal application of the gospel promises to themselves, or belief in the pardon of their own sins in particular. For this is not what is first called for when the gospel is preached — it is not the first thing they are asked to believe. And there can be a believing unto righteousness where this has not been attained (Isaiah 50:10). The absence of this assurance may show that faith is not genuine, but it is not itself what unbelief formally consists in. Nor is it the absence of obedience to the gospel's commands in matters of holiness and righteousness. For those commands, as formally given in and through the gospel, belong only to those who truly believe and are justified as a result. What evangelical faith requires — the essence of what it consists in — as the foundation of all future obedience, is therefore this: the heart's approval of the way of life and salvation through Jesus Christ, presented to it as the expression of God's infinite wisdom, love, grace, and goodness, and as the thing perfectly suited to all the needs and entire condition of guilty, convicted sinners. This is what such people lack, and it is in this lack that unbelief essentially consists. Without it, no one is or can be moved by the gospel to abandon sin or encouraged toward obedience — whatever they may do on other grounds and motives that are foreign to the gospel's grace. But wherever this sincere, heartfelt approval of the way of salvation through Jesus Christ as proposed in the gospel takes hold, it will without fail produce both repentance and obedience.

If the mind and heart of a convicted sinner — for it is of such alone we are speaking — are able to spiritually discern the wisdom, love, and grace of God in this way of salvation and to be gripped by that conviction, they have the very foundation of repentance and obedience that the gospel provides. The receiving of Christ spoken of in Scripture — by which the nature of faith in its exercise is expressed — I connect to the second part of the description given earlier, which refers to the soul's resting in God through the way He has appointed.

There were also some at the beginning — and there still are — who did not reject this way of salvation in principle or in the abstract, but in practice, and so they perished in their unbelief. They judged their own righteousness to be a better path — one more safely trusted, more in line with God's mind, and more to His glory. This was the general disposition of the Jews, whose state of mind the apostle describes in Romans 10:3-4. Many of them agreed in a general way that the gospel doctrine was true, yet they did not embrace it in their hearts as the best way of justification and salvation. Instead they sought these things through the works of the law.

Therefore, unbelief in its essential nature consists in the lack of spiritual discernment and approval of the way of salvation through Jesus Christ as an expression of God's infinite wisdom, goodness, and love. Where those things are present, a convicted sinner's soul cannot help but embrace and hold to that way. Without them, all resting in this way — all trust and confidence in committing the soul to God through it — is impossible. For they lack the foundation on which alone such trust can be built. This understanding makes clear enough what the nature of true evangelical faith consists in.

2. God's design in and through the gospel — and the work and office of faith in relation to it — further confirms the description of faith given above. God's primary design in the gospel is not the justification and salvation of sinners. His ultimate and complete end in all His purposes is His own glory. He does all things for Himself — and He who is infinite cannot do otherwise. But He expresses this design in a particularly clear way in this way of salvation through Jesus Christ.

Specifically, He designed in it the glory of His righteousness — "to demonstrate His righteousness" (Romans 3:25). The glory of His love — "God so loved the world" (John 3:16); "By this we know love, that He laid down His life for us" (1 John 3:16). The glory of His grace — "accepted to the praise of the glory of His grace" (Ephesians 1:5-6). The glory of His wisdom — Christ crucified is "the wisdom of God" (1 Corinthians 1:24); so "that the manifold wisdom of God might be made known" through the church (Ephesians 3:10). The glory of His power — "It is the power of God for salvation" (Romans 1:16). The glory of His faithfulness (Romans 4:16). God's design was not merely to restore all the glory whose expression had been hindered and obscured by the entrance of sin, but to bring it to a higher and more conspicuous manifestation — both in degree and in aspects previously hidden (Ephesians 3:9). And all of this is called "the glory of God in the face of Jesus Christ" — which faith beholds (2 Corinthians 4:6).

3. Since God's primary design in the way of justification and salvation through Christ as proposed in the gospel is the exaltation of His own glory, what is required of us to share in its benefits is that we ascribe to God the glory He aims to exalt. This means acknowledging all those glorious attributes of the divine nature as displayed in the provision and presentation of this way of life, righteousness, and salvation — together with approving the way itself as an expression of those attributes and as something safely to be trusted. This is what is required of us, and this is faith or believing. "Being strong in faith, he gave glory to God" (Romans 4:22). And this is the character of even the weakest degree of sincere faith. No other grace, work, or duty is suited to this, or has this as its primary and direct tendency — only faith has that; other things contribute only secondarily and in the way of gratitude. I cannot fully agree with the writer who says that faith in Paul's letters is nothing more than holding a high estimation of God's power, justice, goodness, and faithfulness in fulfilling His promises — since this description is too broad and is not specifically tied to the way of salvation through Christ, the one in whom God wills to be glorified. Yet there is much of faith's nature in it. From this I conclude that we can both learn the nature of faith and understand why faith alone is required for our justification. The reason is that faith is the only grace or duty by which we can or do give God the glory He designs to manifest and exalt in and through Jesus Christ. This is what faith alone is suited to accomplish, and this is what it means to believe. Faith, in the sense we are examining, is the heart's approval of and consent to the way of life and salvation of sinners through Jesus Christ — the way in which the glory of God's righteousness, wisdom, grace, love, and mercy is exalted — giving praise to God for it and resting in it for its intended ends: justification, life, and salvation. It is to give glory to God (Romans 4:20), to behold His glory as in a mirror — that is, the gospel in which it is represented to us (2 Corinthians 3:18) — and to have in our hearts the light of the knowledge of the glory of God in the face of Jesus Christ (2 Corinthians 4:6). To reject this makes God out to be a liar and thereby strips Him of the glory of all those holy attributes He designed to manifest through this way (1 John 5:10).

If I am not mistaken, this is what the experience of true believers — when they are out of the heat of theological debate — will confirm.

4. To understand justifying faith rightly — specifically the acts and exercise of saving faith in the order of our justification — we must consider its order: first, the things that necessarily precede it, and then what it means to believe in light of them.

1. The convicted sinner's condition — who is the only one in a position to be justified. This has already been addressed, and the necessity of conviction preceding the orderly presentation and reception of evangelical righteousness unto justification has been demonstrated. If we lose sight of this, we lose our best guide to understanding the nature of faith. Let no one think they can understand the gospel who knows nothing of the law. God's design and the nature of the things themselves give the law precedence in relation to sinners — for through the law comes the knowledge of sin. And gospel faith is the soul's movement, according to God's will, toward deliverance from the condition into which the law has cast it. All the descriptions of faith that fill the writings of learned people — but that do not at least implicitly take account of this condition or the law's work on the conscience of sinners — are empty speculation. There is nothing in this entire doctrine that I hold to more firmly than the necessity of the conviction described, prior to true believing. Without it, not one part of this doctrine can be rightly understood, and people's arguments about it are no more than beating the air. See Romans 3:21-24.

2. We assume here a sincere agreement with all divine revelation — of which the promises of grace and mercy through Christ are a particularly important part. Paul assumed this in Agrippa when he sought to win him to faith in Christ Jesus: "King Agrippa, do you believe the Prophets? I know that you do" (Acts 26:27). This agreement — regarding the gospel promises not as they contain, present, and offer the Lord Christ and the benefits of His mediation to us, but simply as divine revelations of infallible truth — is genuine and sincere in its own kind, as we described earlier under the heading of temporary faith. But since it goes no further — since it includes no act of the will or heart — it is not the faith by which we are justified. Nevertheless, it is required for justifying faith and is included within it.

3. The proper proclamation of the gospel according to God's intent is also assumed here — that is, that it be preached as God has appointed. For not only the gospel itself, but its proclamation through the church's ministry, is ordinarily required for believing. The apostle asserts and demonstrates this necessity at length in Romans 10:11-17. In this proclamation, the Lord Christ and His mediation with God — the only way and means of justification and salvation for lost, convicted sinners, as the product of divine wisdom, love, grace, and righteousness — are revealed, declared, presented, and offered to those sinners. For in it the righteousness of God is revealed from faith to faith (Romans 1:17), the glory of God is displayed as in a mirror (2 Corinthians 3:18), and life and immortality are brought to light through the gospel (2 Timothy 1:10; Hebrews 2:3).

4. The people who are called to believe — and for whom it is an immediate duty to do so — are those whose consciences have genuinely brought them to the questions Scripture describes: What shall we do? What must we do to be saved? How shall we flee from the wrath to come? With what shall we appear before God? How shall we answer the charges laid against us? Or, in other words, those who are aware of the guilt of sin and are seeking a righteousness before God (Acts 2:38; Acts 16:30-31; Micah 6:6-7; Isaiah 35:4; Hebrews 6:18).

Given these assumptions, the command and direction given to people — "Believe, and you will be saved" — raises the question: what is the act or work of faith by which they may gain a real share in the promises of the gospel and the things declared in them, unto their justification before God?

1. It is clear from the discussion so far that faith does not consist in, and cannot be fully expressed by, any single distinct habit or act of the mind or will. The descriptions Scripture gives of faith, the objects it assigns to it, and the experience of all who sincerely believe are such that no single act of mind or will can account for all of it. Nor can an exact sequential ordering of all the soul's acts in believing be prescribed. Only what is essential to faith is clear.

2. What appears to come first in the order of faith is the mind's agreement with what the psalmist turns to first for relief when he feels the weight of sin and trouble: Psalm 130:3-4 — "If You, Lord, should mark iniquities, O Lord, who could stand?" The sentence of the law and the verdict of conscience stand against him with respect to any acceptance before God. So he despairs of standing in judgment or being acquitted before Him. In this condition, the first thing the soul fixes on for relief is that there is forgiveness with God. As declared in the gospel, this means that God in His love and grace will pardon and justify guilty sinners through the blood and mediation of Christ — as set forth in Romans 3:23-24. The mind's agreement with this as proposed in the promise of the gospel is the root of faith, the foundation of everything the soul does in believing. There is no evangelical faith without it. But considered in the abstract as a mere act of the mind, the essence and nature of justifying faith does not consist in this alone — though it cannot exist without it.

2. In sincere believing, this is accompanied by an approval of the way of deliverance and salvation proposed — as an expression of divine grace, wisdom, and love — upon which the heart rests in it and turns to it according to God's will. This is the faith by which we are justified, and I will further demonstrate it by showing what is included in it and inseparable from it.

1. It includes a sincere renunciation of all other ways and means of attaining righteousness, life, and salvation. This is essential to faith (Acts 4:12; Hosea 14:2-3; Jeremiah 3:23; Psalm 71:16): "I will speak of Your righteousness, of Yours alone." When a person is in the condition described above — and only such people are immediately called to believe (Matthew 9:13; Matthew 11:28; 1 Timothy 1:15) — many things will present themselves as potential sources of relief, particularly one's own righteousness (Romans 10:3). Renouncing all of these as offering no hope or expectation of deliverance belongs to sincere believing (Isaiah 50:10-11).

2. There is in faith the will's wholehearted consent, by which the soul turns sincerely and completely — as to all its hope of pardon and righteousness before God — to the way of salvation proposed in the gospel. This is what Scripture so often calls coming to Christ and receiving Him — the expressions by which true justifying faith is most frequently described — or, as it is specifically called, believing in Him or believing on His name. The whole is expressed in John 14:6: "Jesus said to him, 'I am the way, and the truth, and the life; no one comes to the Father but through Me.'"

3. There is a resting of the heart in God as the author and primary cause of the way of salvation He has prepared — God acting in sovereign grace and mercy toward sinners. "Through Him you believe in God, who raised Him from the dead and gave Him glory, so that your faith and hope are in God" (1 Peter 1:21). In this, the sinner's heart gives to God the glory of all those holy attributes He designed to manifest in and through Jesus Christ (see Isaiah 42:1; Isaiah 49:3). And this resting of the heart in God is the immediate source of the waiting, patience, endurance, and hope that are the proper acts and effects of justifying faith (Hebrews 6:12, 15, 18-19).

4. Trust in God — or in the grace and mercy of God in and through the Lord Christ as set forth as a propitiation through faith in His blood — belongs to this, or necessarily follows from it. For the person called to believe has: first, been convicted of sin and is exposed to wrath; second, nothing else to rely on for help and relief; and third, genuinely renounced everything else that presents itself for that purpose. Therefore, without some act of trust, the soul must remain in actual despair — which is completely incompatible with faith and with the choice and approval of the way of salvation described above. 5. The most frequent description of the nature of faith in Scripture — especially in the Old Testament — is through this trust, because it is the act of faith that settles the soul and brings it to all the rest it can attain. All our rest in this world comes from trust in God. And the special object of this trust — insofar as it belongs to the nature of the faith by which we are justified — is God in Christ reconciling the world to Himself. This is what is in view wherever His goodness, mercy, grace, name, faithfulness, and power are mentioned as the immediate ground of our reliance. For these can be the object of our trust only on the basis of the covenant confirmed and ratified in and through the blood of Christ alone.

Whether this trust or confidence should be considered the essence of faith itself, or as the first fruit and expression of faith in exercise, is not something we need to decide definitively. I therefore place it as something that belongs to justifying faith and is inseparable from it. For even if everything said so far about faith can be included under the idea of a firm agreement and conviction, it cannot be so if that agreement is conceivable without this trust.

This trust is what many theologians make the object of special mercy, defining that special mercy as including the pardon of one's own sins in particular. Their opponents fiercely contest this on grounds that reveal they do not believe any such state is attainable in this life — and that even if it were, it would not benefit us but would instead lead to spiritual complacency and neglect of duty. In saying this they betray a deep ignorance of these things in their own minds. But mercy may be called special in two ways. First, in itself and in contrast to common mercy. Second, with respect to the individual believer. In the first sense, special mercy is the object of justifying faith — meaning nothing more than God's grace in setting forth Christ as a propitiation through faith in His blood (Romans 3:23-24). And faith in this special mercy is what the apostle calls "receiving the atonement" (Romans 5:11) — that is, our approval of it and adherence to it as the great expression of divine wisdom, goodness, faithfulness, love, and grace, which therefore will never fail those who put their trust in it. In the second sense, it is understood as the pardon of one's own sins in particular — God's special mercy to one's own soul. I deny that this is the object of justifying faith in the sense that a person is required to believe it prior in the order of nature to their justification. Nor am I aware of any scriptural testimony or reliable experience that confirms this. Yet to deny that a genuine conviction of it can be attained in this life — or that it is our duty to believe in the pardon of our own sins and in God's special love in Christ, in the order and method of duty and privilege set out in the gospel, so as to arrive at full assurance of them — seems to show little understanding of God's design in the gospel, the power of Christ's sacrifice, the nature and work of faith, one's own duty, or the declared experience of believers recorded in Scripture. See Romans 5:1-5; Hebrews 10:2, 10, 19-21; Psalm 46:1-2; Psalm 138:7-8; and others. Yet it is granted that all these things are more properly fruits or effects of faith as it is exercised and developed, than part of its essence as the instrument of our justification.

The trust mentioned above — which is either essential to justifying faith or inseparable from it — is beautifully expressed by Bernard (De Evangelio, Sermon 3): "I consider three things on which all my hope rests: the love of adoption, the truth of the promise, and the power of fulfillment. Let my foolish thoughts grumble all they will, saying, 'Who are you, and how great is that glory, and by what merits do you hope to obtain it?' — I will answer confidently: I know whom I have believed, and I am certain that He has adopted me in love, that He is true in His promise, and that He is powerful in its fulfillment — for it is His right to do as He wills. This is the threefold cord that is not easily broken. I earnestly pray that we hold firmly to it as it has been let down to us from our heavenly home into this earthly life, so that He may lift us up, draw us, and bring us all the way to the presence of the glory of the great God, who is blessed forever."

Regarding this faith and trust, many people earnestly argue that obedience is included in it — though they express this in different ways. Socinus and his followers make obedience the essential form of justifying faith, a position denied by Episcopius. The Roman Catholics distinguish between unformed faith and faith formed by charity — which amounts to the same thing. Both positions rest on the assumption that genuine evangelical faith — the faith required of us as a duty and accepted by God — can contain everything that goes by the name of faith and yet exist without charity or obedience, and so be useless. The Socinians do not make obedience the essence of faith absolutely, but only as faith justifies. They therefore appeal to the argument that faith without works is dead. But to suppose that dead faith — faith that is dead — is the faith the gospel requires of us as a duty is a monstrous notion. Others argue that obedience, charity, and the love of God are included in the nature of faith — not as the form of faith itself, but as what belongs to its perfection as justifying faith. Nor do they argue that this means a continuous course of works and obedience is required for our first justification — only a sincere active intention to obey. Then, as is common today, they heap reproaches on those who think otherwise. But let me briefly show how impossible it is, on the principles of those who believe in justification by faith alone, for justifying faith to exist without a sincere purpose of heart to obey God in all things. First, they believe that faith is not of ourselves — it is the gift of God, a grace worked in people's hearts by the exceeding greatness of His power. To suppose such a grace to be dead, inactive, unfruitful, and not working toward the great end of God's glory and the transformation of those who receive it into His image, is a reflection on the wisdom, goodness, and love of God Himself. Second, this grace is in believers a principle of spiritual life — which, as a permanent disposition residing in the heart, is not really distinct from all the other grace by which we live to God. It is therefore utterly impossible for the evangelical faith we are discussing to be present as a habit in the heart — or actually exercised — where there is not also a habit of all other grace. And it is equally impossible for this faith to be exercised toward justification without the mind being prepared, disposed, and committed to universal obedience. Therefore, third, it is denied that any faith, trust, or confidence that can be conceived as completely separable from — and fully consistent in its nature with — the total absence of all other grace, is the faith that is the special gift of God and is required of us in the gospel as a duty. Some have claimed that people may believe and place their firm trust in Christ for life and salvation, and yet not be justified. This position is so destructive to the gospel, so offensive to all godly souls, and so plainly contradicts the testimony God has given concerning His Son Jesus Christ, that I am amazed any sober and learned person could be drawn to it. When they appeal to the experience of multitudes who profess this firm faith and trust in Christ and yet are not justified — this is true, but it proves nothing for their argument. Whatever such people profess, not one of them trusts Christ in this way in the sight and judgment of God, where the matter must ultimately be decided. And it is no difficult thing to expose the foolishness and falseness of such professions by the light and rule of the gospel, even in the consciences of such people themselves, if they would attend to instruction.

We therefore say that the faith by which we are justified is found only in those who have been made partakers of the Holy Spirit, united to Christ by Him, renewed in their nature, and in whom there is a principle of all grace and a purpose of obedience. But we say that it is not any other grace — such as charity or the like, nor any obedience — that gives life and form to this faith. Rather, it is this faith that gives life and power to all other graces, and form to all evangelical obedience. Nor does any of this give ground to our opponents — those who would have all the graces that are present in principle and root in everyone to be justified carry the same weight in justification as faith does. They say we are justified by faith alone, and then explain this to mean — in answer to the accusations of the Roman Catholics — that we are justified by faith alone but not by a faith that is alone, intending by faith all other graces and obedience as well. But no other grace is capable of the office assigned to faith in our justification, nor can any other grace be joined with faith in that operation — namely, to receive Christ and the promises of life through Him, and to give glory to God on their account. When they can provide any scriptural testimony attributing our justification to any other grace, or to all graces together, or to all their fruits, in the way that it is attributed to faith, they will be heard.

This applies in particular to repentance, about which the claim is most vigorously pressed that it is just as necessary to our justification as faith is. They say this is easily proved from countless Scripture passages calling all who would be saved to repentance — with special emphasis on Acts 2:38-39 and Acts 3:19. But what they need to prove is not that repentance is equally necessary as faith for those who are to be justified, but that it plays the same role as faith in their justification. In Acts 2:38-39, baptism is joined to repentance no less than faith is. And in other passages it is placed in the same position. Most of the ancient writers therefore concluded that baptism was no less necessary to salvation than faith or repentance. Yet none of them ever assigned baptism the same role in justification as faith. The argument pressed is that whatever is a necessary condition of the new covenant is also a necessary condition of justification — for otherwise a person might be justified but then not saved for lack of that necessary condition. By a necessary condition of the new covenant they mean anything without which a person cannot be saved. But on this definition, repentance is as necessary as faith, and so equally a condition of our justification. The ambiguity of the word "condition" has introduced a great deal of confusion into this discussion in the writings of some people. Setting that aside for now, I note that final perseverance is a necessary condition of the new covenant — so by this rule it is also a condition of justification. They respond that some conditions are absolute — such as faith, repentance, and a purpose of obedience — while others apply only conditionally, assuming a person remains alive in the world, such as a course of obedience, good works, and perseverance to the end. Very well: then I say that, on the condition that a person lives in this world, perseverance to the end is a necessary condition of their justification. And if so, no one can be justified while still in this world. For a condition suspends the thing it conditions from occurring until the condition is fulfilled. If no one is or can be justified in this life, then there is no point continuing to debate justification — yet how contrary this is to Scripture and to experience is well known.

If they say that final perseverance — which is so plainly a condition of salvation in the new covenant — is not a condition of our first justification but only of its continuation, then they have abandoned their main position: that whatever is a necessary condition of the new covenant is a necessary condition of justification. It is only what they call first justification that we are discussing here. That the continuation of our justification rests on the same causes as justification itself will be shown later. But it has not yet been proved — and never will be — that everything required in those who are to be justified is a condition on which their justification is directly suspended. We allow only that to be a condition of justification which has a causal influence on it — even if only the causality of an instrument. This we ascribe to faith alone. Because we do so, our opponents claim that we attribute more to ourselves in our justification than they do. For we attribute to our own faith the efficiency of an instrument in justification, while they say it is merely a condition, or a necessary antecedent, of our justification. But I think serious and thoughtful men ought not to press the defense of their position so far, when they themselves know better. For after giving faith the impressive title of a condition and a necessary antecedent, they immediately bring all other graces and works of obedience into the same status and the same role in justification. And after this seemingly golden argument has been in the fire of disputation for a while, out comes the golden calf of a personal, inherent righteousness by which people are justified before God by virtue of the evangelical covenant. As for the righteousness of Christ imputed to us — it has gone to heaven, and they have no idea what to do with it.

Having given this brief account of the nature of justifying faith and its acts — sufficient, I trust, for my present purpose — I will not attempt to give a precise formal definition of it. What I think about it will be better understood from what has been said than from any exact definition I could offer. The truth is that definitions of justifying faith have been so multiplied by learned men, in such variety and with such obvious inconsistencies among them, that they have done more harm than good to the truth — creating new controversies and divisions as each person has defended the precision of his own definition. Meanwhile, a true believer may find it hard to recognize anything in those definitions that matches his own experience, and definitions of that sort hold no value for me. I know of no one who has labored more on the question of faith's nature than Dr. Jackson. Yet after all his work, he gives us a definition of justifying faith that few would subscribe to — though in its main thrust it is both godly and sound. He writes: "Here at last we may define the faith by which the just live, to be a firm and constant adherence to the mercies and loving kindness of the Lord — or generally to the spiritual food exhibited in His sacred word, as something far better than this life itself and all the satisfactions it can offer — grounded on a taste or relish of their sweetness, worked in the soul or heart of a man by the Spirit of Christ." He adds: "The terms are for the most part David's own, not metaphorical as some may suppose, much less ambiguous, but proper and fitting to the subject being defined" (Volume 1, Book 4, Chapter 9). As for the vivid scriptural expressions of faith — receiving Christ, leaning on Him, casting ourselves or our burden upon Him, tasting that the Lord is gracious, and the like — which have lately been ridiculed and even blasphemed by many — I may have occasion to speak of these later. I will also show that these expressions communicate a better understanding of the nature, work, and object of justifying faith to spiritually enlightened minds than the most technically precise definitions that many claim to offer — some of which in fact destroy and exclude all such expressions.