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 itself, 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; Rom. iii. 23, 24. And faith in this especial mercy, is that which the apostle calls our 'receiving of the atonement;' Rom. v. 11. That is our approbation of it, and adherence unto it, as the great effect of divine wisdom, goodness, faithfulness, love, and grace, which will therefore never fail to them who put their trust in it. In the latter sense it is looked on as the pardon of our own sins in particular, the especial mercy of God unto our souls. That this is the object of justifying faith, that a man is bound to believe this in order of nature antecedent unto his justification, I do deny; neither yet do I know of any testimony or 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 privileges, 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 Rom. v. 1-5. Heb. x. 2. 10. xxi. 20. Psal. xlvi. 1, 2. cxxxviii. 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, et quanta est illa gloria, quibusve meritis hanc obtinere speras? et ego fiducialiter respondebo, Scio cui credidi, et 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 rumpiter, quem nobis ex patria nostra in hanc terram usque demissum, firmiter obsecro teneamus, et ipse nos sublevet, ipse nos trahat et pertrahat usque ad conspectum gloriæ 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 justifieth. And so they plead unto this purpose, that 'faith without works is dead.' But to suppose that a dead faith, or that faith which is dead, is that faith which is required of us in the gospel in the way of duty, is a monstrous imagination. Others plead for obedience, charity, the love of God, to be included in the nature of faith; but plead not directly that this obedience is the form of faith, but that which belongs unto the perfection of it, as it is justifying. Neither yet do they say that by this obedience, a continued course of works and obedience, as

though that were necessary unto our first justification, is required; but only a sincere active purpose of obedience; and thereon, as the manner of our days is, load them with reproaches who are otherwise minded, if they knew who they were. For how impossible it is according unto 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 ourselves, 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, inactive, 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 a 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 hath 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 what. ever 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 doth any thing hence accrue unto our adversaries, who would have all those graces which are in their root and principle at least, present in all that are to be justified, to have the same influence unto our justification as faith hath; or that we are said to be justified by faith alone, and in explication of it in answer unto the reproaches of the Romanists, do say we are justified by faith alone, but not by that faith which is alone, that we intend by faith, all other graces and obedience also. For besides that, the 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 ii. 38, 39. iii. 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 ii. 38, 39..is joined with faith no less than repentance. And in other places it is expressly put into the same condition. Hence most of the ancients concluded that it was no less necessary unto salvation than faith or repentance itself. Yet never did any of them assign it the same use in justification with faith. But it is pleaded, whatever is a necessary condition of the new covenant is also a necessary condition of 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, doth 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 man's life bé 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 doth suspend that whereof it is a condition from existence, until it be accomplished. It is then to no purpose to dispute any longer about justification, if indeed no man is nor can be justified in this life. But how contrary this is to Scripture and experience, is known.

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