I. Justifying faith; the causes and object of it declared

Justification by faith generally acknowledged--The meaning of it
perverted--The nature and use of faith in justification proposed to
consideration--Distinctions about it waived--A twofold faith of the
gospel expressed in the Scripture--Faith that is not justifying, Acts
8:13; John 2:23,24; Luke 8:13; Matt.7:22,23--Historical faith; whence it
is so called, and the nature of it--Degrees of assent in it--
Justification not ascribed unto any degree of it--A calumny obviated--The
causes of true saving faith--Conviction of sin previous unto it--The
nature of legal conviction, and its effects--Arguments to prove it
antecedent unto faith--Without the consideration of it, the true nature
of faith not to be understood--The order and relation of the law and
gospel, Rom.1:17--Instance of Adam--Effects of conviction--Internal:
Displicency and sorrow; fear of punishment; desire of deliverance--
External: Abstinence from sin; performance of duties; reformation of
life--Not conditions of justification; not formal disposition unto it;
not moral preparations for it--The order of God in justification--The
proper object of justifying faith--Not all divine verity equally; proved
by sundry arguments--The pardon of our own sins, whether the first object
of faith--The Lord Christ in the work of mediation, as the ordinance of
God for the recovery of lost sinners, the proper object of justifying
faith--The position explained and proved, Acts 10:43; 16:31; 4:12; Luke
24:25-27; John 1:12; 3:16,36; 6:29,47; 7:38; Acts 26:18; Col.2:6;
Rom.3:24,25; 1 Cor.1:30; 2 Cor.5:21; Eph.1:7,8; 2 Cor.5:19

The means of justification on our part is faith. That we are justified by
faith, is so frequently and so expressly affirmed in the Scripture, as
that it cannot directly and in terms by any be denied. For whereas some
begin, by an excess of partiality, which controversial engagements and
provocations do incline them unto, to affirm that our justification is
more frequently ascribed unto other things, graces or duties, than unto
faith, it is to be passed by in silence, and not contended about. But
yet, also, the explanation which some others make of this general
concession, that "we are justified by faith", does as fully overthrow
what is affirmed therein as if it were in terms rejected; and it would
more advantage the understandings of men if it were plainly refused upon
its first proposal, than to be led about in a maze of words and
distinctions unto its real exclusion, as is done both by the Romanists
and Socinians. At present we may take the proposition as granted, and
only inquire into the true, genuine sense and meaning of it: That which
first occurs unto our consideration is faith; and that which does concern
it may be reduced unto two heads:--1. Its nature. 2. Its use in our
justification.

   Of the nature of faith in general, of the especial nature of
justifying faith, of its characteristical distinctions from that which is
called faith but is not justifying, so many discourses (divers of them
the effects of sound judgment and good experience) are already extant, as
it is altogether needless to engage at large into a farther discussion of
them. However, something must be spoken to declare in what sense we
understand these things;--what is that faith which we ascribe our
justification unto, and what is its use therein.

   The distinctions that are usually made concerning faith (as it is a
word of various significations), I shall wholly pretermit; not only as
obvious and known, but as not belonging unto our present argument. That
which we are concerned in is, that in the Scripture there is mention made
plainly of a twofold faith, whereby men believe the gospel. For there is
a faith whereby we are justified, which he who has shall be assuredly
saved; which purifies the heart and works by love. And there is a faith
or believing, which does nothing of all this; which who has, and has no
more, is not justified, nor can be saved. Wherefore, every faith, whereby
men are said to believe, is not justifying. Thus it is said of Simon the
magician, that he "believed," Acts 8:13, when he was in the "gall of
bitterness and bond of iniquity;" and therefore did not believe with that
faith which "purifieth the heart," Acts 15:9. And that many "believed on
the name of Jesus, when they saw the miracles that he did; but Jesus did
not commit himself unto them, because he knew what was in man," John
2:23,24. They did not believe on his name as those do, or with that kind
of faith, who thereon "receive power to become the sons of God," John
1:12. And some, when they "hear the word receive it with joy, believing
for a while," but "have no root," Luke 8:13. And faith, without a root in
the heart, will not justify any; for "with the heart men believe unto
righteousness," Rom.10:10. So is it with them who shall cry, "Lord, Lord"
(at the last days, "we have prophesied in thy name," whilst yet they were
always "workers of iniquity", Matt. 7:22,23.

   This faith is usually called historical faith. But this denomination
is not taken from the object of it, as though it were only the history of
the Scripture, or the historical things contained in it. For it respects
the whole truth of the word, yea, of the promises of the gospel as well
as other things. But it is so called from the nature of the assent
wherein it does consist; for it is such as we give unto historical things
that are credibly testified unto us.

   And this faith has divers differences or degrees, both in respect unto
the grounds or reasons of it, and also its effects. For as unto the
first, all faith is an assent upon testimony; and divine faith is an
assent upon a divine testimony. According as this testimony is received,
so are the differences or degrees of this faith. Some apprehend it on
human motives only, and its credibility unto the judgment of reason; and
their assent is a mere natural act of their understanding, which is the
lowest degree of this historical faith. Some have their minds enabled
unto it by spiritual illumination, making a discovery of the evidences of
divine truth whereon it is to be believed; the assent they give hereon is
more firm and operative than that of the former sort.

   Again; it has its differences or degrees with respect unto its
effects. With some it does no way, or very little, influence the will or
the affections, or work any change in the lives of men. So is it with
them that profess they believe the gospel, and yet live in all manner of
sins. In this degree, it is called by the apostle James "a dead faith,"
and compared unto a dead carcass, without life or motion; and is an
assent of the very serene nature and kind with that which devils are
compelled to give; and this faith abounds in the world. With others it
has an effectual work upon the affections, and that in many degrees,
also, represented in the several sorts of ground whereinto the seed of
the word is cast, and produces many effects in their lives. In the utmost
improvement of it, both as to the evidence it proceeds from and the
effects it produces, it is usually called temporary faith; for it is
neither permanent against all oppositions, nor will bring any unto
eternal rest. The name is taken from that expression of our Saviour
concerning him who believeth with this faith,--"Proskairos esti",
Matt. 13:21.

   This faith I grant to be true in its kind, and not merely to be
equivocally so called: it is not "pistis pseudoonumos". It is so as unto
the general nature of faith; but of the same special nature with
justifying faith it is not. Justifying faith is not a higher, or the
highest degree of this faith, but is of another kind or nature.
Wherefore, sundry things may be observed concerning this faith, in the
utmost improvement of it unto our present purpose. As--

   1. This faith, with all the effects of it, men may have and not be
justified; and, if they have not a faith of another kind, they cannot be
justified. For justification is nowhere ascribed unto it, yea, it is
affirmed by the apostle James that none can be justified by it.

   2. It may produce great effects in the minds, affections and lives of
men, although not one of them that are peculiar unto justifying faith.
Yet such they may be, as that those in whom they are wrought may be, and
ought, in the judgment of charity, to be looked on as true believers.

   3. This is that faith which may be alone. We are justified by faith
alone; but we are not justified by that faith which can be alone. Alone,
respects its influence into our justification, not its nature and
existence. And we absolutely deny that we can be justified by that faith
which can be alone; that is, without a principle of spiritual life and
universal obedience, operative in of it, as duty does require.

   These things I have observed, only to obviate that calumny and
reproach which some endeavour to fix on the doctrine of justification by
faith only, through the mediation of Christ. For those who assert it,
must be Solifidians, Antinomians, and I know not what;--such as oppose or
deny the necessity of universal obedience, or good works. Most of them
who manage it, cannot but know in their own consciences that this charge
is false. But this is the way of handling controversies with many. They
can aver any thing that seems to advantage the cause they plead, to the
great scandal of religion. If by Solifidians, they mean those who believe
that faith alone is on our part the means, instrument, or condition (of
which afterward) of our justification, all the prophets and apostles were
so, and were so taught to be by Jesus Christ; as shall be proved. If they
mean those who affirm that the faith whereby we are justified is alone,
separate, or separable, from a principle and the fruit of holy obedient,
they must find them out themselves, we know nothing of them. For we allow
no faith to be of the same kind or nature with that whereby we are
justified, but what virtually and radically contains in it universal
obedience, as the effect is in the cause, the fruit in the root, and
which acts itself in all particular duties, according as by rule and
circumstances they are made so to be. Yea, we allow no faith to be
justifying, or to be of the same kind with it, which is not itself, and
in its own nature, a spiritually vital principle of obedience and good
works. And if this be not sufficient to prevail with some not to seek for
advantages by such shameful calumnies, yet is it so with others, to free
their minds from any concernment in them.

   [As] for the especial nature of justifying faith, which we inquire
into, the things whereby it is evidenced may be reduced unto these four
heads:--1. The causes of it on the part of God. 2. What is in us
previously required unto it. 3. The proper object of it. 4. Its proper
peculiar acts and effects. Which shall be spoken unto so far as is
necessary unto our present design:--

   1. The doctrine of the causes of faith, as unto its first original in
the divine will, and the way of its communication unto us, is so large,
and so immixed with that of the way and manner of the operation of
efficacious grace in conversion (which I have handled elsewhere), as that
I shall not here insist upon it. For as it cannot in a few words be
spoken unto, according unto its weight and worth, so to engage into a
full handling of it would too much divert us from our present argument.
This I shall only say, that from thence it may be uncontrollable
evidenced, that the faith whereby we are justified is of an especial kind
or nature, wherein no other faith, which justification is not inseparable
from, does partake with it.

   2. Wherefore, our first inquiry is concerning what was proposed in the
second place,--namely, What is on our part, in a way of duty, previously
required thereunto; or, what is necessary to be found in us
antecedaneously unto our believing unto the justification of life? And I
say there is supposed in them in whom this faith is wrought, on whom it
is bestowed, and whose duty it is to believe therewith, the work of the
law in the conviction of sin; or, conviction of sin is a necessary
antecedent unto justifying faith. Many have disputed what belongs
hereunto, and what effects it produces in the mind, that dispose the soul
unto the receiving of the promise of the gospel. But whereas there are
different apprehensions about these effects or concomitants of conviction
(in compunction, humiliation, self-judging, with sorrow for sin
committed, and the like), as also about the degrees of them, as
ordinarily prerequired unto faith and conversion unto God, I shall speak
very briefly unto them, so far as they are inseparable from the
conviction asserted. And I shall first consider this conviction itself,
with what is essential thereunto, and then the effects of it in
conjunction with that temporary faith before spoken of. I shall do so,
not as unto their nature, the knowledge whereof I take for granted, but
only as they have respect unto our justification.

   (1.) As to the first, I say, the work of conviction in general,
whereby the soul of man has a practical understanding of the nature of
sin, its guilt, and the punishment due unto it; and is made sensible of
his own interest therein, both with respect unto sin original and actual,
with his own utter disability to deliver himself out of the state and
condition wherein on the account of these things he finds himself to be,-
-is that which we affirm to be antecedaneously necessary unto justifying
faith; that is, in the adult, and of whose justification the word is the
external means and instrument.

   A convinced sinner is only "subjectum capax justificationis",--not
that every one that is convinced is or must necessarily be justified.
There is not any such disposition or preparation of the subject by this
conviction, its effects, and consequent, as that the form of
justification, as the Papists speak, or justifying grace, must
necessarily ensue or be introduced thereon. Nor is there any such
preparation in it, as that, by virtue of any divine compact or promise, a
person so convinced shall be pardoned and justified. But as a man may
believe with any kind of faith that is not justifying, such as that
before mentioned, without this conviction; so it is ordinarily previous
and necessary so to be, unto that faith which is unto the justification
of life. The motive unto it is not that thereon a man shall be assuredly
justified; but that without it he cannot be so.

   This, I say, is required in the person to be justified, in order of
nature antecedaneously unto that faith whereby we are justified; which we
shall prove with the ensuing arguments:--For, [1.] Without the due
consideration and supposition of it, the true nature of faith can never
be understood. For, as we have showed before, justification is God's way
of the deliverance of the convinced sinner, or one whose mouth is
stopped, and who is guilty before God,--obnoxious to the law, and shut up
under sin. A sense, therefore, of this estate, and all that belongs unto
it, is required unto believing. Hence Le Blanc, who has searched with
some diligence into these things, commends the definition of faith given
by Mestrezat,--that it is "the fight of a penitent sinner unto the mercy
of God in Christ." And there is, indeed, more sense and truth in it than
in twenty others that seem more accurate. But without a supposition of
the conviction mentioned, there is no understanding of this definition of
faith. For it is that alone which puts the soul upon a flight unto the
mercy of God in Christ, to be saved from the wrath to come. Heb.6:18,
"Fled for refuge."

   [2.] The order, relation, and use of the law and the gospel do
uncontrollably evince the necessity of this conviction previous unto
believing. For that which any man has first to deal withal, with respect
unto his eternal condition, both naturally and by God's institution, is
the law. This is first presented unto the soul with its terms of
righteousness and life, and with its curse in case of failure. Without
this the gospel cannot be understood, nor the grace of it duly valued.
For it is the revelation of God's way for the relieving the souls of men
from the sentence and curse of the law, Rom. 1:17. That was the nature,
that was the use and end of the first promise, and of the whole work of
God's grace revealed in all the ensuing promises, or in the whole gospel.
Wherefore, the faith which we treat of being evangelical,--that which, in
its especial nature and use, not the law but the gospel requires, that
which has the gospel for its principle, rule, and object,--it is not
required of us, cannot be acted by us, but on a supposition of the work
and effect of the law in the conviction of sin, by giving the knowledge
of it, a sense of its guilt, and the state of the sinner on the account
thereof. And that faith which has not respect hereunto, we absolutely
deny to be that faith whereby we are justified, Gal. 3:22-24; Rom. 10:4.

   [3.] This our Saviour himself directly teaches in the gospel. For he
calls unto him only those who are weary and heavily laden; affirms that
the "whole have no need of the physician, but the sick;" and that he
"came not to call the righteous, but sinners to repentance." In all which
he intends not those who were really sinners, as all men are,--for he
makes a difference between them, offering the gospel unto some and not
unto others,--but such as were convinced of sin, burdened with it, and
sought after deliverance.

   So those unto whom the apostle Peter proposed the promise of the
gospel, with the pardon of sin thereby as the object of gospel faith,
were "pricked to the heart" upon the conviction of their sin, and cried,
"What shall we do?" Acts 2:37-39. Such, also, was the state of the jailer
unto whom the apostle Paul proposed salvation by Christ, as what he was
to believe for his deliverance, Acts 16:30,31.

   [4.] The state of Adam, and God's dealing with him therein, is the
best representation of the order and method of these things. As he was
after the fall, so are we by nature, in the very same state and
condition. Really he was utterly lost by sin, and convinced he was both
of the nature of his sin and of the effects of it, in that act of God by
the law on his mind, which is called the "opening of his eyes." For it
was nothing but the communication unto his mind by his conscience of a
sense of the nature, guilt, effects, and consequent of sin; which the law
could then teach him, and could not do so before. This fills him with
shame and fear; against the former whereof he provided by fig-leaves, and
against the latter by hiding himself among the trees of the garden. Nor,
however they may please themselves with them, are any of the contrivances
of men, for freedom and safety from sin, either wiser or more likely to
have success. In this condition God, by an immediate inquisition into the
matter of fact, sharpens this conviction by the addition of his own
testimony unto its truth, and casts him actually under the curse of the
law, in a juridical denunciation of it. In this lost, forlorn, hopeless
condition, God proposes the promise of redemption by Christ unto him. And
this was the object of that faith whereby he was to be justified.

   Although these things are not thus eminently and distinctly translated
in the minds and consciences of all who are called unto believing by the
gospel, yet for the substance of them, and as to the previousness of the
conviction of sin unto faith, they are found in all that sincerely
believe.

   These things are known, and, for the substance of them, generally
agreed unto. But yet are they such as, being duly considered, will
discover the vanity and mistakes of many definitions of faith that are
obtruded on us. For any definition or description of it which has not
express, or at least virtual, respect hereunto, is but a deceit, and no
way answers the experience of them that truly believe. And such are all
those who place it merely in an assent unto divine revelation, of what
nature soever that assent be, and whatever effects are ascribed unto it.
For such an assent there may be, without any respect unto this work of
the law. Neither do I, to speak plainly, at all value the most accurate
disputations of any about the nature and act of justifying faith, who
never had in themselves an experience of the work of the law in
conviction and condemnation for sin, with the effects of it upon their
consciences; or [who] do omit the due consideration of their own
experience, wherein what they truly believe is better stated than in all
their disputations. That faith whereby we are justified is, in general,
the acting of the soul towards God, as revealing himself in the gospel,
for deliverance out of this state and condition, or from under the curse
of the law applied unto the conscience, according to his mind, and by the
ways that he has appointed. I give not this as any definition of faith,
but only express what has a necessary influence unto it, whence the
nature of it may be discerned.

   (2.) The effects of this conviction, with their respect unto our
justification, real or pretended, may also be briefly considered. And
whereas this conviction is a mere work of the law, it is not, with
respect unto these effects, to be considered alone, but in conjunction
with, and under the conduct of, that temporary faith of the gospel before
described. And these two, temporary faith and legal conviction, are the
principles of all works or duties in unto justification; and which,
therefore, we must deny to have in them any causality thereof. But it is
granted that many acts and duties, both internal and external, will ensue
on real convictions. Those that are internal may be reduced unto three
heads:--[1.] Displicency and sorrow that we have sinned. It is impossible
that any one should be really convinced of sin in the way before
declared, but that a dislike of sin, and of himself that he has sinned,
shame of it, and sorrow for it, will ensue thereon. And it is a
sufficient evidence that he is not really convinced of sin, whatever he
profess, or whatever confession he make, whose mind is not so affected,
Jer.36:24. [2.] Fear of punishment due to sin. For conviction respects
not only the instructive and receptive part of the law, whereby the being
and nature of sin are discovered, but the sentence and curse of it also,
whereby it is judged and condemned, Gen.4:13,14. Wherefore, where fear of
the punishment threatened does not ensue, no person is really convinced
of sin; nor has the law had its proper work towards him, as it is
previous unto the administration of the gospel. And whereas by faith we
"fly from the wrath to come," where there is not a sense and apprehension
of that wrath as due unto us, there is no ground or reason for our
believing. [3.] A desire of deliverance from that state wherein a
convinced sinner finds himself upon his conviction is unavoidable unto
him. And it is naturally the first thing that conviction works in the
minds of men, and that in various degrees of care, fear, solicitude, and
restlessness; which, from experience and the conduct of Scripture light,
have been explained by many, unto the great benefit of the church, and
sufficiently derided by others. Secondly, These internal acts of the mind
will also produce sundry external duties, which may be referred unto two
heads:--[1.] Abstinence from known sin unto the utmost of men's power.
For they who begin to find that it is an evil thing and a bitter that
they have sinned against God, cannot but endeavour a future abstinence
from it. And as this has respect unto all the former internal acts, as
causes of it, so it is a peculiar exurgency of the last of them, or a
desire of deliverance from the state wherein such persons are. For this
they suppose to be the best expedient for it, or at least that without
which it will not be. And herein usually do their spirits act by promises
and vows, with renewed sorrow on surprisals into sin, which will befall
them in that condition. [2.] The duties of religious worship, in prayer
and hearing of the word, with diligence in the use of the ordinances of
the church, will ensue hereon. For without these they know that no
deliverance is to be obtained. Reformation of life and conversation in
various degrees does partly consist in these things, and partly follow
upon them. And these things are always so, where the convictions of men
are real and abiding.

   But yet it must be said, that they are neither severally nor jointly,
though in the highest degree, either necessary dispositions,
preparations, previous congruities in a way of merit, nor conditions of
our justification. For,--

   [1.] They are not conditions of justification. For where one thing is
the condition of another, that other thing must follow the fulfilling of
that condition, otherwise the condition of it it is not; but they may be
all found where justification does not ensue: wherefore, there is no
covenant, promise, or constitution of God, making them to be such
conditions of justification, though, in their own nature, they may be
subservient unto what is required of us with respect thereunto; but a
certain infallible connection with it, by virtue of any promise or
covenant of God (as it is with faith), they have not. And other
condition, but what is constituted and made to be so by divine compact or
promise, is not to be allowed; for otherwise, conditions might be
endlessly multiplied, and all things, natural as well as moral, made to
be so. So the meat we eat may be a condition of justification. Faith and
justification are inseparable; but so are not justification and the
things we now insist upon, as experience does evince.

   [2.] Justification may be, where the outward acts and duties
mentioned, proceeding from convictions under the conduct of temporary
faith, are not. For Adam was justified without them; so also were the
converts in the Acts, chap. 2,--for what is reported concerning them is
all of it essentially included in conviction, verse 37; and so likewise
was it with the jailer, Acts 16:30,31; and as unto many of them, it is so
with most that do believe. Therefore, they are not conditions; for a
condition suspends the event of a condition.

   [3.] They are not formal dispositions unto justification; because it
consists not in the introduction of any new form or inherent quality in
the soul, as has been in part already declared, and shall yet afterwards
be more fully evinced. Nor,-[4.] Are they moral preparations for it; for
being antecedent unto faith evangelical, no man can have any design in
them, but only to "seek for righteousness by the works of the law," which
is no preparation unto justification. All discoveries of the
righteousness of God, with the soul's adherence unto it, belong to faith
alone. There is, indeed, a repentance which accompanies faith, and is
included in the nature of it, at least radically. This is required unto
our justification But that legal repentance which precedes gospel faith,
and is without it, is neither a disposition, preparation, nor condition
of our justification.

   In brief, the order of these things may be observed in the dealing of
God with Adam, as was before intimated. And there are three degrees in
it:--[1.] The opening of the eyes of the sinner, to see the filth and
guilt of sin in the sentence and curse of the law applied unto his
conscience, Rom.8:9,10. This effects in the mind of the sinner the things
before mentioned, and puts him upon all the duties that spring from them.
For persons on their first convictions, ordinarily judge no more but that
their state being evil and dangerous, it is their duty to better it; and
that they can or shall do so accordingly, if they apply themselves
thereunto. But all these things, as to a protection or deliverance from
the sentence of the law, are no better than fig-leaves and hiding. [2.]
Ordinarily, God by his providence, or in the dispensation of the word,
gives life and power unto this work of the law in a peculiar manner; in
answer unto the charge which he gave unto Adam after his attempt to hide
himself. Hereby the "mouth of the sinner is stopped," and he becomes, as
thoroughly sensible of his guilt before God, so satisfied that there is
no relief or deliverance to be expected from any of those ways of sorrow
or duty that he has put himself upon. [3.] In this condition it is a mere
act of sovereign grace, without any respect unto these things foregoing,
to call the sinner unto believing, or faith in the promise unto the
justification of life. This is God's order; yet so as that what precedes
his call unto faith has no causality thereof.

   3. The next thing to be inquired into is the proper object of
justifying faith, or of true faith, in its office, work, and duty, with
respect unto our justification. And herein we must first consider what we
cannot so well close withal. For besides other differences that seem to
be about it (which, indeed, are but different explanations of the same
thing for the substance), there are two opinions which are looked on as
extremes, the one in an excess, and the other in defect. The first is
that of the Roman church, and those who comply with them therein. And
this is, that the object of justifying faith, as such, is all divine
verity, all divine revelation, whether written in the Scripture or
delivered by tradition, represented unto us by the authority of the
church. In the latter part of this description we are not at present
concerned. That the whole Scripture, and all the parts of it, and all the
truths, of what sort soever they be, that are contained in it, are
equally the objects of faith in the discharge of its office in our
justification, is that which they maintain. Hence, as to the nature of
it, they cannot allow it to consist in any thing but an assent of the
mind. For, supposing the whole Scripture, and all contained in it,--laws,
precepts, promises, threatening, stories, prophecies, and the like,--to
be the object of it, and these not as containing in them things good or
evil unto us, but under this formal consideration as divinely revealed,
they cannot assign or allow any other act of the mind to be required
hereunto, but assent only. And so confident are they herein,--namely,
that faith is no more than an assent unto divine revelation,--as that
Bellarmine, in opposition unto Calvin, who placed knowledge in the
description of justifying faith, affirms that it is better defined by
ignorance than by knowledge.

   This description of justifying faith and its object has been so
discussed, and on such evident grounds of Scripture and reason rejected
by Protestant writers of all sorts, as that it is needless to insist much
upon it again. Some things I shall observe in relation unto it, whereby
we may discover what is of truth in what they assert, and wherein it
falls short thereof. Neither shall I respect only them of the Roman
church who require no more to faith or believing, but only a bare assent
of the mind unto divine revelations, but them also who place it wholly in
such a firm assent as produces obedience unto all divine commands. For as
it does both these, as both these are included in it, so unto the
especial nature of it more is required. It is, as justifying, neither a
mere assent, nor any such firm degree of it as should produce such
effects.

   (1.) All faith whatever is an act of that power of our souls, in
general, whereby we are able firmly to assent unto the truth upon
testimony, in things not evident unto us by sense or reason. It is "the
evidence of things not seen." And all divine faith is in general an
assent unto the truth that is proposed unto us upon divine testimony. And
hereby, as it is commonly agreed, it is distinguished from opinion and
moral certainty on the one hand, and science or demonstration on the
other.

   (2.) Wherefore, in justifying faith there is an assent unto all divine
revelation upon the testimony of God, the revealer. By no other act of
our mind, wherein this is not included or supposed, can we be justified;
not because it is not justifying, but because it is not faith. This
assent, I say, is included in justifying faith. And therefore we find it
often spoken of in the Scripture (the instances whereof are gathered up
by Bellarmine and others) with respect unto other things, and not
restrained unto the especial promise of grace in Christ; which is that
which they oppose. But besides that in most places of that kind the
proper object of faith as justifying is included and referred ultimately
unto, though diversely expressed by some of its causes or concomitant
adjuncts, it is granted that we believe all divine truth with that very
faith whereby we are justified, so as that other things may well be
ascribed unto it.

   (3.) On these concessions we yet say two things:--[1.] That the whole
nature of justifying faith does not consist merely in an assent of the
mind, be it never so firm and steadfast, nor whatever effects of
obedience it may produce. [2.] That in its duty and office in
justification, whence it has that especial denomination which alone we
are in the explanation of, it does not equally respect all divine
revelation as such, but has a peculiar object proposed unto it in the
Scripture. And whereas both these will be immediately evinced in our
description of the proper object and nature of faith, I shall, at
present, oppose some few things unto this description of them, sufficient
to manifest how alien it is from the truth.

   1st. This assent is an act of the understanding only,--an act of the
mind with respect unto truth evidenced unto it, be it of what nature it
will. So we believe the worst of things and the most grievous unto us, as
well as the best and the most useful. But believing is an act of the
heart; which, in the Scriptures comprises all the faculties of the soul
as one entire principle of moral and spiritual duties: "With the heart
man believeth unto righteousness," Rom. 10:10. And it is frequently
described by an act of the will, though it be not so alone. But without
an act of the will, no man can believe as he ought. See John 5:40; 1:12;
6:35. We come to Christ in an act of the will; and "let whosoever will,
come." And to be willing is taken for to believe, Ps.110:3; and unbelief
is disobedience, Heb. 3:18,19.

   2dly. All divine truth is equally the object of this assent. It
respects not the especial nature or use of any one truth, be it of what
kind it will, more than another; nor can it do so, since it regards only
divine revelation. Hence that Judas was the traitor, must have as great
an influence into our justification as that Christ died for our sins. But
how contrary this is unto the Scripture, the analogy of faith, and the
experience of all that believe, needs neither declaration nor
confirmation.

   3dly. This assent unto all divine revelation may be true and sincere,
where there has been no previous work of the law, nor any conviction of
sin. No such thing is required thereunto, nor are they found in many who
yet do so assent unto the truth. But, as we have showed, this is
necessary unto evangelical, justifying faith; and to suppose the
contrary, is to overthrow the order and use of the law and gospel, with
their mutual relation unto one another, in subserviency unto the design
of God in the salvation of sinners.

   4thly. It is not a way of seeking relief unto a convinced sinner,
whose mouth is stopped, in that he is become guilty before God. Such
alone are capable subjects of justification, and do or can seek after it
in a due manner. A mere assent unto divine revelation is not peculiarly
suited to give such persons relief: for it is that which brings them into
that condition from whence they are to be relieved; for the knowledge of
sin is by the law. But faith is a peculiar acting of the soul for
deliverance.

   5thly. It is no more than what the devils themselves may have, and
have, as the apostle James affirms. For that instance of their believing
one God, proves that they believe also whatever this one God, who is the
first essential truth, does reveal to be true. And it may consist with
all manner of wickedness, and without any obedience; and so make God a
liar, 1 John 5:10. And it is no wonder if men deny us to be justified by
faith, who know no other faith but this.

   6thly. It no way answers the descriptions that are given of justifying
faith in the Scripture. Particularly, it is by faith as it is justifying
that we are said to "receive" Christ, John 1:12; Col. 2:6;-- to "receive"
the promise, the word, the grace of God, the atonement, James 1:21; John
3:33; Acts 2:41; 11:1; Rom. 5:11; Heb. 11:17; to "cleave unto God,"
Deut. 4:4; Acts 11:23. And so, in the Old Testament it is generally
expressed by trust and hope. Now, none of these things are contained in a
mere assent unto the truth; but they require other acting of the soul
than what are peculiar unto the understanding only.

   7thly. It answers not the experience of them that truly believe. This
all our inquiries and arguments in this matter must have respect unto.
For the sum of what we aim at is, only to discover what they do who
really believe unto the justification of life. It is not what notions men
may have hereof, nor how they express their conceptions, how defensible
they are against objections by accuracy of expressions and subtle
distinctions; but only what we ourselves do, if we truly believe, that we
inquire after. And although our differences about it do argue the great
imperfection of that state wherein we are, so as that those who truly
believe cannot agree what they do in their so doing,--which should give
us a mutual tenderness and forbearance towards each other;--yet if men
would attend unto their own experience in the application of their souls
unto God for the pardon of sin and righteousness to life, more than unto
the notions which, on various occasions, their minds are influenced by,
or prepossessed withal, many differences and unnecessary disputations
about the nature of justifying faith would be prevented or prescinded. I
deny, therefore, that this general assent unto the truth, how firm soever
it be, or what effects in the way of duty or obedience soever it may
produce, does answer the experience of any one true believer, as
containing the entire acting of his soul towards God for pardon of sin
and justification.

   8thly. That faith alone is justifying which has justification actually
accompanying of it. For thence alone it has that denomination. To suppose
a man to have justifying faith, and not to be justified, is to suppose a
contradiction. Nor do we inquire after to nature of any other faith but
that whereby a believer is actually justified. But it is not so with all
them in whom this assent is found; nor will those that plead for it allow
that upon it alone any are immediately justified. Wherefore it is
sufficiently evident that there is somewhat more required unto justifying
faith than a real assent unto all divine revelations, although we do give
that assent by the faith whereby we are justified.

   But, on the other side, it is supposed that, by some, the object of
justifying faith is so much restrained, and the nature of it thereby
determined unto such a peculiar acting of the mind, as comprises not the
whole of what is in the Scripture ascribed unto it. So some have said
that it is the pardon of our sins, in particular, that is the object of
justifying faith;--faith, therefore, they make to be a full persuasion of
the forgiveness of our sins through the mediation of Christ; or, that
what Christ did and suffered as our mediator, he did it for us in
particular: and a particular application of especial mercy unto our own
souls and consciences is hereby made the essence of faith; or, to believe
that our own sins are forgiven seems hereby to be the first and most
proper act of justifying faith. Hence it would follow, that whosoever
does not believe, or has not a firm persuasion of the forgiveness of his
own sins in particular, has no saving faith,--is no true believer; which
is by no means to be admitted. And if any have been or are of this
opinion, I fear that they were, in the asserting of it, neglective of
their own experience; or, it may be, rather, that they knew not how, in
their experience, all the other acting of faith, wherein its essence does
consist, were included in this persuasion, which in an especial manner
they aimed at: whereof we shall speak afterwards. And there is no doubt
unto me, but that this which they propose, faith is suited unto, aims at,
and does ordinarily effect in true believers, who improve it, and grow in
its exercise in a due manner.

   Many great divines, at the first Reformation, did (as the Lutherans
generally yet do) thus make the mercy of God in Christ, and thereby the
forgiveness of our own sins, to be the proper object of justifying faith,
as such;--whose essence, therefore, they placed in a fiducial trust in
the grace of God by Christ declared in the promises, with a certain
unwavering application of them unto ourselves. And I say, with some
confidence, that those who endeavour not to attain hereunto, either
understand not the nature of believing, or are very neglective, both of
the grace of God and of their own peace.

   That which inclined those great and holy persons so to express
themselves in this matter, and to place the essence of faith in the
highest acting of it (wherein yet they always included and supposed its
other acts), was the state of the consciences of men with whom they had
to do. Their contest in this article with the Roman church, was about the
way and means whereby the consciences of convinced, troubled sinners
might come to rest and peace with God. For at that time they were no
otherwise instructed, but that these things were to be obtained, not only
by works of righteousness which men did themselves, in obedience unto the
commands of God, but also by the strict observance of many inventions of
what they called the Church; with an ascription of a strange efficacy to
the same ends unto missatical sacrifices, sacramentals, absolutions,
penances, pilgrimages, and other the like superstitions. Hereby they
observed that the consciences of men were kept in perpetual
disquietments, perplexities, fears and bondage, exclusive of that rest,
assurance, and peace with God through the blood of Christ, which the
gospel proclaims and tenders; and when the leaders of the people in that
church had observed this, that indeed the ways and means which they
proposed and presented would never bring the souls of men to rest, nor
give them the least assurance of the pardon of sins, they made it a part
of their doctrine, that the belief of the pardon of our own sins, and
assurance of the love of God in Christ, were false and pernicious. For
what should they else do, when they knew well enough that in their way,
and by their propositions, they were not to be attained? Hence the
principal controversy in this matter, which the reformed divines had with
those of the church of Rome, was this,--Whether there be, according unto
and by the gospel, a state of rest and assured peace with God to be
attained in his life? And having all advantages imaginable for the proof
hereof, from the very nature, use, and end of the gospel,--from the
grace, love, and design of God in Christ,--from the efficacy of his
mediation in his oblation and intercession,--they assigned these things
to be the especial object of justifying faith, and that faith itself to
be a fiduciary trust in the especial grace and mercy of God, through the
blood of Christ, s proposed in the promises of the gospel;--that is, they
directed the souls of men to seek for peace with God, the pardon of sin,
and a right unto the heavenly inheritance, by placing their sole trust
and confidence in the mercy of God by Christ alone. but yet, withal, I
never read any of them (I know not what others have done) who affirmed
that every true and sincere believer always had a full assurance of the
especial love of God in Christ, or of the pardon of his own sins,--though
they plead that this the Scripture requires of them in a way of duty, and
that this they ought to aim at the attainment of.

   And these things I shall leave as I find them, unto the use of the
church. For I shall not contend with any about the way and manner of
expressing the truth, where the substance of it is retained. That which
in these things is aimed at, is the advancement and glory of the grace of
God in Christ, with the conduct of the souls of men unto rest and peace
with him. Where this is attained or aimed at, and that in the way of
truth for the substance of it, variety of apprehensions and expressions
concerning the same things may tend unto the useful exercise of faith and
the edification of the church. Wherefore, neither opposing nor rejecting
what has been delivered by others as their judgments herein, I shall
propose my own thoughts concerning it; not without some hopes that they
may tend to communicate light in the knowledge of the thing itself
inquired into, and the reconciliation of some differences about it
amongst learned and holy men. I say, therefore, that the Lord Jesus
Christ himself, as ordinance of God, in his work of mediation for the
recovery and salvation of lost sinners, and as unto that end proposed in
the promise of the gospel, is the adequate, proper object of justifying
faith, or of saving faith in its work and duty with respect unto our
justification.

   The reason why I thus state the object of justifying faith is, because
it completely answers all that is ascribed unto it in the Scripture, and
all that the nature of it does require. What belongs unto it as faith in
general, is here supposed; and what is peculiar unto it as justifying, is
fully expressed. And a few things will serve for the explication of the
thesis, which shall afterwards be confirmed.

   (1.) The Lord Jesus Christ himself is asserted to be the proper object
of justifying faith. For so it is required in all those testimonies of
Scripture where that faith is declared to be our believing in him, on his
name, our receiving of him, or looking unto him; whereunto the promise of
justification and eternal life is annexed: whereof afterwards. See John
1:12; 3:16,36; 6:29,47; 7:38; 14:12; Acts 10:43; 13:38,39; 16:31; 26:18;
etc.

   (2.) He is not proposed as the object of our faith unto the
justification of life absolutely, but as the ordinance of God, even the
Father, unto that end: who therefore also is the immediate object of
faith as justifying; in what respects we shall declare immediately. So
justification is frequently ascribed unto faith as peculiarly acted on
him, John 5:24, "He that believeth on him that sent me, has everlasting
life, and shall not come into judgment; but is passed from death unto
life." And herein is comprised that grace, love, and favour of God, which
is the principal moving cause of our justification, Rom. 3:23,24. Add
hereunto John 6:29, and the object of faith is complete: "This is the
work of God, that ye believe on him whom he has sent." God the Father as
sending, and the Son as sent,-- that is, Jesus Christ in the work of his
mediation, as the ordinance of God for the recovery and salvation of lost
sinners, is the object of our faith. See 1 Pet. 1:21.

   (3.) That he may be the object of our faith, whose general nature
consists in assent, and which is the foundation of all its other acts, he
is proposed in the promises of the gospel; which I therefore place as
concurring unto its complete object. Yet do I not herein consider the
promises merely as peculiar divine revelations, in which sense they
belong unto the formal object of faith; but as they contain, propose, and
exhibit Christ as the ordinance of God, and the benefits of his
mediation, unto them that do believe. There is an especial assent unto
the promises of the gospel, wherein some place the nature and essence of
justifying faith, or of faith in its work and duty with respect unto our
justification. And so they make the promises of the gospel to be the
proper object of it. And it cannot be but that, in the acting of
justifying faith, there is a peculiar assent unto them. Howbeit, this
being only an act of the mind, neither the whole nature nor the whole
work of faith can consist therein. Wherefore, so far as the promises
concur to the complete object of faith, they are considered materially
also,--namely, as they contain, propose, and exhibit Christ unto
believers. And in that sense are they frequently affirmed in the
Scripture to be the object of our faith unto the justification of life,
Acts 2:39; 26:6; Rom. 4:16,20; 15:8; Gal. 3:16,18; Heb. 4:1; 6:13; 8:6;
10:36.

   (4.) The end for which the Lord Christ, in the work of his mediation,
is the ordinance of God, and as such proposed in the promises of the
gospel,--namely, the recovery and salvation of lost sinners,--belongs
unto the object of faith as justifying. Hence, the forgiveness of sin and
eternal life are proposed in the Scripture as things that are to be
believed unto justification, or as the object of our faith, Matt.9:2;
Acts 2:38,39; 5:31; 26:18; Rom. 3:25; 4:7,8; Col. 2:13; Tit. 1:2; etc. And
whereas the just is to live by his faith, and every one is to believe for
himself, or make an application of the things believed unto his own
behoof, some from hence have affirmed the pardon of our own sins and our
own salvation to be the proper object of faith; and indeed it does belong
thereunto, when, in the way and order of God and the gospel, we can
attain unto it, 1 Cor. 15:3,4; Gal. 2:20; Eph.1:6,7.

   Wherefore, asserting the Lord Jesus Christ, in the work of his
mediation, to be the object of faith unto justification, I include
therein the grace of God, which is the cause; the pardon of sin, which is
the effect; and the promises of the gospel, which are the means, of
communicating Christ and the benefits of his mediation unto us.

   And all these things are so united, so intermixed in their mutual
relations and respects, so concatenated in the purpose of God, and the
declaration made of his will in the gospel, as that the believing of any
one of them does virtually include the belief of the rest. And by whom
any one of them is disbelieved, they frustrate and make void all the
rest, and so faith itself.

   The due consideration of these things solves all the difficulties that
arise about the nature of faith, either from the Scripture or from the
experience of them that believe, with respect unto its object. Many
things in the Scripture are we said to believe with it and by it, and
that unto justification; but two things are hence evident:--First, That
no one of them can be asserted to be the complete, adequate object of our
faith. Secondly, That none of them are so absolutely, but as they relate
unto the Lord Christ, as the ordinance of God for our justification and
salvation.

   And this answers the experience of all that do truly believe. For
these things being united and made inseparable in the constitution of
God, all of them are virtually included in every one of them. (1.) Some
fix their faith and trust principally on the grace, love, and mercy of
God; especially they did so under the Old Testament, before the clear
revelation of Christ and his mediation. So did the psalmist, Ps.130:3,4;
33:18,19; and the publican, Luke 18:13. And these are, in places of the
Scripture innumerable, proposed as the causes of our justification. See
Rom.3:24; Eph. 2:4-8; Tit. 3:5-7. But this they do not absolutely, but with
respect unto the "redemption that is in the blood of Christ," Dan.9:17.
Nor does the Scripture anywhere propose them unto us but under that
consideration. See Rom. 3:24,25; Eph. 1:6-8. For this is the cause, way,
and means of the communication of that grace, love, and mercy unto us.
(2.) Some place and fix them principally on the Lord Christ, his
mediation, and the benefits thereof. This the apostle Paul proposes
frequently unto us in his own example. See Gal.2:20; Phil.3:8-10. But
this they do not absolutely, but with respect unto the grace and love of
God, whence it is that they are given and communicated unto us, Rom. 8:32;
John 3:16; Eph.1:6-8. Nor are they otherwise anywhere proposed unto us in
the Scripture as the object of our faith unto justification. (3.) Some in
a peculiar manner fix their souls, in believing, on the promises. And
this is exemplified in the instance of Abraham, Gen. 15:6; Rom. 4:20. And
so are they proposed in the Scripture as the object of our faith, Acts
2:39; Rom. 4:16; Heb. 4:1,2; 6:12,13. But this they do not merely as they
are divine revelations, but as they contain and propose unto us the Lord
Christ and the benefits of his mediation, from the grace, love, and mercy
of God. Hence the apostle disputes at large, in his Epistle unto the
Galatians, that if justification be any way but by the promise, both the
grace of God and the death of Christ are evacuated and made of none
effect. And the reason is, because the promise is nothing but the way and
means of the communication of them unto us. (4.) Some fix their faith on
the things themselves which they aim at,--namely, the pardon of sin and
eternal life. And these also in the Scripture are proposed unto us as the
object of our faith, or that which we are to believe unto justification,
Ps. 130:4; Acts 26:18; Tit. 1:2. But this is to be done in its proper
order, especially as unto the application of them unto our own souls. For
we are nowhere required to believe them, or our own interest in them, but
as they are effects of the grace and love of God, through Christ and his
mediation, proposed in the promises of the gospel. Wherefore the belief
of them is included in the belief of these, and is in order of nature
antecedent thereunto. And the belief of the forgiveness of sins, and
eternal life, without the due exercise of faith in those causes of them,
is but presumption.

   I have, therefore, given the entire object of faith as justifying, or
in its work and duty with respect unto our justification, in compliance
with the testimonies of the Scripture, and the experience of them that
believe.

   Allowing, therefore, their proper place unto the promises, and unto
the effect of all in the pardon of sins and eternal life, that which I
shall farther confirm is, that the Lord Christ, in the work of his
mediation, as the ordinance of God for the recovery and salvation of lost
sinners, is the proper adequate object of justifying faith. And the true
nature of evangelical faith consists in the respect of the heart (which
we shall immediately describe) unto the love, grace, and wisdom of God;
with the mediation of Christ, in his obedience; with the sacrifice,
satisfaction, and atonement for sin which he made by his blood. These
things are impiously opposed by some as inconsistent; for the second head
of the Socinian impiety is, that the grace of God and satisfaction of
Christ are opposite and inconsistent, so as that if we allow of the one
we must deny the other. But as these things are so proposed in the
Scripture, as that without granting them both neither can be believed; so
faith, which respects them as subordinate,--namely, the mediation of
Christ unto the grace of God, that fixes itself on the Lord Christ and
that redemption which is in his blood,--as the ordinance of God, the
effect of his wisdom, grace, and love, finds rest in both, and in nothing
else.

   For the proof of the assertion, I need not labour in it, it being not
only abundantly declared in the Scripture, but that which contains in it
a principal part of the design and substance of the gospel. I shall,
therefore, only refer unto some of the places wherein it is taught, or
the testimonies that are given unto it.

   The whole is expressed in that place of the apostle wherein the
doctrine of justification is most eminently proposed unto us,
Rom. 3:24,25, "Being justified freely by his grace through the redemption
that is in Christ Jesus; whom God has set forth to be a propitiation
through faith in his blood; to declare his righteousness for the
remission of sins." Whereunto we may add, Eph. 1:6,7, "He has made us
accepted in the Beloved; in whom we have redemption through his blood,
according to the riches of his grace." That whereby we are justified, is
the especial object of our faith unto justification. But this is the Lord
Christ in the work of his mediation: for we are justified by the
redemption that is in Jesus Christ; for in him we have redemption through
his blood, even the forgiveness of sin. Christ as a propitiation is the
cause of our justification, and the object of our faith or we attain it
by faith in his blood. But this is so under this formal consideration, as
he is the ordinance of God for that end,--appointed, given, proposed, set
forth from and by the grace, wisdom, and love of God. God set him forth
to be a propitiation. He makes us accepted in the Beloved. We have
redemption in his blood, according to the riches of his grace, whereby he
makes us accepted in the Beloved. And herein he "abounds towards us in
all wisdom," Eph. 1:8. This, therefore, is that which the gospel proposes
unto us, as the especial object of our faith unto the justification of
life.

   But we may also in the same manner confirm the several parts of the
assertion distinctly:--

   (1.) The Lord Jesus Christ, as proposed in the promise of the gospel,
is the peculiar object of faith unto justification. There are three sorts
of testimonies whereby this is confirmed:--

   [1.] Those wherein it is positively asserted, as Acts 10:43, "To him
give all the prophets witness, that through his name whosoever believeth
in him shall receive remission of sins." Christ believed in as the means
and cause of the remission of sins, is that which all the prophets give
witness unto. Acts 16:31, "Believe on the Lord Jesus Christ, and thou
shalt be saved." It is the answer of the apostle unto the jailer's
inquiry,--"Sirs, what must I do to be saved?" His duty in believing, and
the object of it, the Lord Jesus Christ, is what they return thereunto.
Acts 4:12, "Neither is there salvation in any other: for there is none
other name under heaven given among men, whereby we must be saved." That
which is proposed unto us, as the only way and means of our justification
and salvation, and that in opposition unto all other ways, is the object
of faith unto our justification; but this is Christ alone, exclusively
unto all other things. This is testified unto by Moses and the prophets;
the design of the whole Scripture being to direct the faith of the church
unto the Lord Christ alone, for life and salvation, Luke 24:25-27.

   [2.] All those wherein justifying faith is affirmed to be our
believing in him, or believing on his name; which are multiplied. John
1:12, "He gave power to them to become the sons of God, who believed on
his name," chap. 3:16, "That whosoever believeth in him should not perish,
but have everlasting life;" verse 36, "He that believeth on the Son has
everlasting life;" chap. 6:29, "This is the work of God, that ye believe
on him whom he has sent;" verse 47, "He that be1ieveth on me has
everlasting life;" chap. 7:38, "He that believeth on me, out of his belly
shall flow rivers of living water." So chap. 9:35-37; 11:25; Acts 26:18,
"That they may receive forgiveness of sins, and inheritance among them
which are sanctified by faith that is in me." 1 Pet. 2:6,7. In all which
places, and many others, we are not only directed to place and affix our
faith on him, but the effect of justification is ascribed thereunto. So
expressly, Acts 13:38,39; which is what we design to prove.
   [3.] Those which give us such a description of the acts of faith as
make him the direct and proper object of it. Such are they wherein it is
called a "receiving" of him. John 1:12, "To as many as received him."
Col. 2:6, "As you have received Christ Jesus the Lord." That which we
receive by faith is the proper object of it; and it is represented by
their looking unto the brazen serpent, when it was lifted up, who were
stung by fiery serpents, John 3:14,15; 12:32. Faith is that act of the
soul whereby convinced sinners, ready otherwise to perish, do look unto
Christ as he was made a propitiation for their sins; and who so do "shall
not perish, but have everlasting life." He  is, therefore, the object of
our faith.

   (2.) He is so, as he is the ordinance of God unto this end; which
consideration is not to be separated from our faith in him: and this also
is confirmed by several sorts of testimonies:--

   [1.] All those wherein the love and grace of God are proposed as the
only cause of giving Jesus Christ to be the way and means of our recovery
and salvation; whence they become, or God in them, the supreme efficient
cause of our justification. John 3:16, "God so loved the world, that he
gave his only begotten Son, that whosoever believeth in him should not
perish, but have everlasting life". So Rom.5:8; 1 John 4:9,10. "Being
justified through the redemption that is in Christ Jesus," Rom.3:24;
Eph.1:6-8. This the Lord Christ directs our faith unto continually,
referring all unto him that sent him, and whose will he came to do,
Heb.10:5.

   [2.] All those wherein God is said to set forth and to make him be for
us and unto us, what he is so, unto the justification of life. Rom.3:25,
"Whom God has proposed to be a propitiation." 1 Cor.1:30, "Who of God is
made unto us wisdom, and righteousness, and rectification, and
redemption". 2 Cor.5:21, "He has made him to be sin for us, who knew no
sin; that we might be made the righteousness of God in him." Acts
13:38,39; etc. Wherefore, in the acting of faith in Christ unto
justification, we can no otherwise consider him but as the ordinance of
God that end; he brings nothing unto us, does nothing for us, but what
God appointed, designed, and made him to do. And this must diligently be
considered, that by our regard by faith unto the blood, the sacrifice,
the satisfaction of Christ, we take off nothing from the free grace,
favour, and love of God.

   [3.] All those wherein the wisdom of God in the contrivance of this
way of justification and salvation is proposed unto us. Eph. 1:7,8, "In
whom we have redemption through his blood, the forgiveness of sins,
according to the riches of his grace; wherein he has abounded towards us
in all wisdom and understanding." See chap. 3:10,11; 1 Cor. 1:24.

   The whole is comprised in that of the apostle: "God was in Christ,
reconciling the world unto himself, not imputing their trespasses unto
them," 2 Cor. 5:19. All that is done in our reconciliation unto God, as
unto the pardon of our sins, and acceptance with him unto life, was by
the presence of God, in his grace, wisdom, and power, in Christ designing
and effecting of it.

   Wherefore, the Lord Christ, proposed in the promise of the gospel as
the object of our faith unto the justification of life, is considered as
the ordinance of God unto that end. Hence the love, the grace, and the
wisdom of God, in the sending and giving of him, are comprised in that
object; and not only the acting of God in Christ towards us, but all his
acting towards the person of Christ himself unto the same end, belong
thereunto. So, as unto his death, "God set him forth to be a
propitiation," Rom. 3:25. "He spared him not, but delivered him up for us
all," Rom. 8:32; and therein "laid all our sins upon him," Isa. 53:6. So he
was "raised for our justification," Rom. 4:25. And our faith is in God,
who "raised him from the dead," Rom. 10:9. And in his exaltation, Acts
5:31. Which things complete "the record that God has given of his Son," 1
John 5:10-12.

   The whole is confirmed by the exercise of faith in prayer; which is
the soul's application of itself unto God for the participation of the
benefits of the mediation of Christ. And it is called our "access through
him unto the Father," Eph.2:18; our coming through him "unto the throne
of grace, that we may obtain mercy, and find grace to help in time of
need," Heb.4:15,16; and through him as both "a high priest and
sacrifice," Heb.10:19-22. So do we "bow our knees unto the Father of our
Lord Jesus Christ," Eph.3:14. This answers the experience of all who know
what it is to pray. We come therein in the name of Christ, by him,
through his mediation, unto God, even the Father; to be, through his
grace, love, and mercy, made partakers of what he has designed and
promised to communicate unto poor sinners by him. And this represents the
complete object of our faith.

   The due consideration of these things will reconcile and reduce unto a
perfect harmony whatever is spoken in the Scripture concerning the object
of justifying faith, or what we are said to believe therewith. For
whereas this is affirmed of sundry things distinctly, they can none of
them be supposed to be the entire adequate object of faith. But consider
them all in their relation unto Christ, and they have all of them their
proper place therein,--namely, the grace of God, which is the cause; the
pardon of sin, which is the effect; and the promises of the gospel, which
are the means, of communicating the Lord Christ, and the benefits of his
mediation unto us.

   The reader may be pleased to take notice, that I do in this place not
only neglect, but despise, the late attempt of some to wrest all things
of this nature, spoken of the person and mediation of Christ, unto the
doctrine of the gospel, exclusively unto them; and that not only as what
is noisome and impious in itself, but as that also which has not yet been
endeavoured to be proved, with any appearance of learning, argument, or
sobriety.