although from the remainders of sin and darkness within them, they may be tempted to continue in sin because grace hath abounded; yet their minds are so formed by the doctrine of this grace, and the grace of this doctrine; that the abounding of grace in it, is the principal motive to their abounding in holiness; as we shall see afterwards.

And this we aver to be the spring of those objections with which the adversaries of this doctrine endeavour to entangle it. But as those objections will all be duly examined, in their place, at present I shall only say, that all the shades which they cast on the minds of men, vanish before the light of express scripture testimonies, and the experience of them that believe, where there is a due comprehension of the mystery of grace.

Note. The seventh and eighth general considerations, stated in the original treatise are here omitted altogether. The seventh, because it relates only to certain prejudices against the doctrine of Justification, which are, in substance, obviated by subsequent arguments. And the eighth, stating the importance and influence of the doctrine in the Reformation from Popery, because it is the statement of a fact extrinsic to the doctrine itself, and therefore does not form a legitimate branch of previous consideration in the present treatise. This observation, it is hoped, will not be understood as reflecting upon the judgment of the venerable Author: he had reasons of sufficient importance, other than the legitimacy of the consideration, to warrant its introduction in this treatise; and had not those reasons existed it would not have been introduced.

The importance which the doctrine of Justification held in the Reformation from Popery, unquestionably, deserves to be considered. It is the deciding test of Protestanism. But there is reason to apprehend that if the tenets of many, who have renounced communion with the Mother of Abominations, were examined by it. it would be found in the issue that they are more nearly allied to her in principle than they suspect, and while openly separated from her worship, they are radically associated with her in one of her most flagrant and ruinous errors.---It is as notorious, as it is lamentable, that the Free Justification of a sinner, independent of either his worthiness or unworthiness, is a doctrine wholly cashiered from the creeds of many modern protestant divines,

and is held up by them to public execration as an Antinomian heresy; while others who professedly believe it, preach it so seldom and so feebly, that coming from their pulpits, it seem like a suspicious tenet of doubtful disputation; rather than an essential article of gospel truth, or as the doctrine which lies at the basis of sound Protestantism. With much deference, aud with the most solemn earnestness, it is submitted to the consideration of such ministers, whether they are consistent as Protestants, and above all whether they are acting up to all required fidelity to the truth, with which they are " allowed of God to be put in trust," as stewards who must give an account, in the day of universal judgment.

CHAPTER, I.

The causes, object, and nature of Justifying Faith declared.

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 that it cannot, in direct terms, be den.ed by any one. We may therefore take the proposition as granted, and shall only inquire into the genuine meaning of it. That which first requires consideration is faith which may be reduced to two heads, (1.) Its nature, 2. Its use in our justification.

The distinctions which are usually made concerning faith, I shall omit as not belonging to our present argument, That which concerns us is, that in the Scripture there is mention made of a two-fold faith whereby men believe the gospel, For there is a faith whereby we are justified which purifies the heart and works by love. And there is a faith which doth nothing of all this; which men may have and not be justified. Every faith is not justifying. Simon the Magician believed when he was in the gall of bitterness and bond of iniquity. Acts viii. 13. Many believed on the name of Jesus when they saw the Miracles that he did; but Jesus did not cominit himself unto them, because he knew what was in man: John ii, 23, 24. They did not believe as those who on believing receive power to become the Sons of God: John i, 12. And some when they hear the word receive it with joy,

E

believing for a while, but have no root: Luke viii. 13. Faith without a root in the heart will not justify any for with the heart men believe unto righteousness: Rom. x. 10

This faith is usually called historical; not because the history of Scripture is the object of it; but from the nature of the assent, for it is such as we give to historical things that are credibly testified to us, And as it is neither permanent against all opposition, nor will bring any to eternal rest, it is usually called temporary faith: Matt; xiii. 21.

This faith I grant to be true in its kind; it has the general nature of faith; but it is not of the same special nature with justifying faith. Justifying faith is not an higher, or the highest degree of this faith; but is of another kind or nature. For,

1. This faith with all the effects of it, men may have and not be justified, and if they have not faith of another kind they cannot be justified. Justification is no where ascribed to 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 to justifying faith. Yet they may be such, that those in whom they are wrought, may be, in the judgment of charity, looked upon as true believers.

8. This is that faith which may be alone. We are justified by faith alone, but not by that faith which can be alone as to its nature and existence. We absolutely deny that we can be justified by that faith which is without a principle of spiritual life and universal obedience.-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 required duties. Yea, we allow no faith to be justifying, or of the same kind with it, which is not in its own nature a spiritually vital principle of obedience and good works.

For the special nature of justifying faith which we inquire into, the evidences may be reduced to these four heads-The causes of it on the part of God.What is in us previously requisite. The proper object of it.—And its proper peculiar acts and effects. Which shall be spoken unto so far as is necessary to our present design.

1. The doctrine of the causes of faith as to its first original in the divine will, and the way of its communication to us, is so large, and so unmixed with that of the operation of efficacious grace in conversion, which I have handled elsewhere, that I shall not here insist upon it. This I shall only say, that from thence it may be uncontrolably evidenced, that the faith whereby we are justified, is of an especial kind or nature, and differs essentially from all other faith, from which justification is not inseparable.

2. Wherefore our first inquiry is concerning what was proposed in the second place, namely, what in us is previously requisite to our believing unto justification of life. And, I say, there is supposed in them in whom this faith is wrought, the work of the law in the conviction of sin; or conviction of sin is necessary antecedent to justifying faith. And I shall first consider this conviction in itself, and then the effects of it in conjunction with temporary faith.

As to the first, I say, the work of conviction in general, whereby the soul of man hath a practical knowledge of the nature of sin, its guilt and the punishment due to it, and is made sensible of his own interest in both original and actual sin with his utter inability to deliver himself from the state, wherein on account of these things he findeth himself to be, is that which we affirm to be antecedently necessary to justifying faith.

For,

For (1.) without the due consideration and supposition of it, the true nature of faith can never be understood. as we have shewed before, Justification is God's way of delivering the convinced sinner, or one whose mouth is stopped, and who is guilty before God, obnoxious to the law, and shut