Inquiry into the Nature of the Present Controversy About Justification Part 1, Chapter 5
CHAP. V.
The Notion the firſt Reformers had of Juſtifying Faith, not Antinomian. Their Dectrine in Oppoſition to the Papiſt, Arminian, and Socinian Deſcribed. That they did not hold Juſtification to be before Faith, Nor did they Exclude all Doubtings from Faith; nor hold that we might live, as we liſt, and whilſt ſo, Believe, and be Juſtified.
To Aſſert, [That Faith is a Certain, and Full Perſwaſion wrought in the Heart of Man, through the Holy Ghoſt, whereby he is Aſſured of the Mercy of God, Promiſed in Chriſt, that his Sins are Forgiven him] is not Antinomianiſm.
THE Antinomians, (I mean ſuch as are really ſo) have had too much Honour given them by ſuch as Grant, that their Notion about Faith is ſupported by the Suffrage of the Firſt-Reformers: Whereas, on a Diligent ſearch, 'twill Appear, that the Difference between them is very great; the Antinomians holding Actual Juſtification in the Sight of God to be before Faith, and the Others Deny it.
To Vindicate the Firſt Reformers from this Unjuſt Charge, I will impartially propoſe what they held of it, and ſhow, how they have oppoſed the Papiſts, Arminians, and Socinians, and wherein they differ from the Antinomians.
The Account they give of Faith is the ſame with what I have laid down, they make it to be a Firm Perſwaſion, wrought in the Heart of Man, that his Sins are forgiven him.
Luther defines it thus. Faith is a Firm, and Certain Knowledge,Fides eſt firma, & certa cogitatio, ſeu fiducia de Deo, quod per Chriſtum ſit Propitius, quod per Chriſtum Cogitet de nobis Cogitationes pacis, non irae. Luth. in Gen. c. 15. or Perſwaſion, that God is propitious through Jeſus Chriſt; and that through him, he hath thoughts of Peace, and not of Wrath concerning us.
Melanchton, in the Firſt Part of his Works, ſaith, That Faith is, not only a Knowledge of the Scripture Hiſtory,Fides ſignificat non tantum Hiſtoriae notitiam; ſed FIDUCIAM miſerecordiae Promiſſae propter filium Dei. but a Perſwaſion of the Mercy of God Promiſed in and through his Son— That the Knowledge of the Hiſtory would terrifie, and frighten us, unleſs we fix it in our Souls, That Chriſt is our Propitiator, who will lead us to the Father. To clear thus much, he aſſures us, he could Produce Authorities Innumerable. And, amongſt many others inſiſts on the Teſtimony of*—Addam & Bernardi Teſtimonium— Neceſſe eſt privio omnium credere quod Remiſſionem Peccatorum habene poſſis niſi per Indulgentiam Dei, ſed adde ut Credas & hoc quod per ipſum Peccata Te TIBI donantur. Melanch. Oper. Pat. 1. St. Bernard, who affirms it to be neceſſary in the firſt Place to believe that the Remiſſion of Sins is to be had only through the Mercy and Grace of God, and then to Believe, that the Pardon of Sin is Given to Thee; Melanchton alſo adds, That to Place Faith in a Fiducia, a Perſwaſion, or Confidence of the Mercy of God in Chriſt, is, according to the ſenſe of the Reformed Churches; That the firſt and chief Object of Faith is God Reconciled according to the Promiſe; or the Promiſe of Reconciliation. That Paul takes Faith to be that, by which we ſo Embrace the Promiſe, as to Believe,Melanct. Oper. Pars 2. our Sins in Particular are forgiven, and that we are Reconciled.
Calvin in his Inſtitutions makes Faith to be a Certain, and Firm Knowledge of the Mercy of God towards VsUs, Nunc Jacta Fidei Definitio nobis conſtabit, ſi dicamus eſſe Divine erga nos Benenolentiae firmam certam que Cognitionem, &c. Inſtit. lib. 3. c. 2. §. 7.Founded on the Truth of the Free Promiſe in Chriſt, made known, and ſealod to our Hearts by the Holy Spirit. And his Catechiſm, Tranſlated into Engliſh, and Joyned to the Form of Prayers, &c. uſed in the Engliſh Congregation at Geneva, in Queen Maries Reign, hath it thus: Faith is a ſure Perſwaſion, and a ſtedfaſt Knowledge of God's Tender Love towards VsUs, according as he hath plainly uttered in his Goſpel, that he will be both a Father, and a Saviour unto VsUs, through the Means of Jeſus Chriſt.
Beza thus.Quaeſt. & Reſp. That we may Diſtinguiſh the Children of Light from the Children of Darkneſs, we muſt not make Faith to lye only in that Knowledge, which is Common to us, and the Devils; whereby we know all thoſe Things to be True, which are contained in the Writings of the Prophets and Apoſtles: But moreover, in a Firm Aſſent of the Mind, whereby we do in a very Peculiar manner ſo Apply the Promiſe of Eternal Life, as if it had been Actually fulfilled. More fully, in his Annotations on Rom. 1.16. Faith is that certain and full Aſſurance, by which he, that believes, is perſwaded,Fidem eſſe diſinimus fermam illam & conſtantem, animi foreign, id eſt, certiorationem, quà certus eſt apud ſe unuſquiſ que ſidelium— Promiſſiones Dei de Gratuitâ per Chriſtum Reconciliatione— ſed etiam iſtas per praedicationem & Sacramenta ſibi oblatas-CREDIT AD SE PROPRIE, ac PECULIARITER pertinere. Bez. in Rom. 1.16. not only, that the Word of God in General, and more eſpecially, the Promiſes of Reconciliation through Chriſt are firm and ſure; but that theſe Promiſes, in the Miniſtry of the Word, and Sacraments, offer'd unto him, do properly, and in a peculiar manner belong unto him. Faith is that, by which the Promiſe of Eternal Life, Purchaſed by the Blood of Chriſt for every one that Believeth, is particularly embraced and applied to ones ſelf.
Peter Martyr, tho' he Defines not Faith thus,Loc Com. Claſ. 3. c. 3. § 10. yet holds, That every ſaving Believer is Perſwaded, he is by Adoption the Child of God, and choſen to Eternal Life. In like manner, Zanchy, affirms, That he is not a ſound Believer who is not with a ſtrong Confidence perſwaded, that God is a propitious,Tom. 8. Loc. 7. De fide, p. 713. and merciful Father unto him.— Nor can he be eſteemed to hope in God aright, who doth not Confidently believe he is an Heir of the Heavenly Kingdom.
But Paraeus, on the Romans ſaith, That Faith is not only a General Aſſent to the Doctrine of the Goſpel; but a certain Knowledge, Aſſent, and Belief of the Goſpel Promiſe concerning the Bleſſings procured by Chriſt for every Believer; and therefore as belonging to me in Particular. Or, It is a Certain and Firm Aſſent unto the Doctrine of Chriſt, with a full Perſwaſion of the free Pardon of our Sins,Parae…s in Rom. 3.21. and Eternal Life through Jeſus Chriſt.
Hemingius is of the ſame Mind. And, who ever will,Herping. Opuſc. in his Enchir. Theol Claſ. 1 c. 12. may ſee, in Le Blank, many others, making Faith to lye in a Firm Perſwaſion, that our Sins are Forgiven.
Dr. Willet affirms it to have been held by Bleſſed Martyrs in Henry the Eighth,Theſ. Theol. de Fid. Juſtif. Nat. Symp. Papiſ. Contr. 19. Part 2. Queſt. 2. and Queen Mary's Reigns, and by the later Helvetian, Saxony, and Bohemian Confeſſions: And, ſure I am, that it is very Expreſs in our Book of Homilies, eſtabliſhed by Act of Parliament.
This Notion of Juſtifying Faith, the Lutheran, and Calvinian Reformers inſiſted very much upon, in their Oppoſition unto the Papiſts, who held Faith to be but an Hiſtorical Aſſent: And yet, it muſt be acknowledged that Caſſander offers ſome Conſiderations of great weight to Prove,Conſul…. Art. 4. that the Generality of the moſt Learned in the Church of Rome agreed with the Reformed herein,No… recte Proteſtantes Eccleſi…m praſ…tem incuſant, quod doctat & jubeat, de gratia Dei, & vita Aeterna dubitar…, at que hane blaſphemam (ut aiunt) Doctrinam, inter praecipuas Cauſas po…unt, cur ab ea Diſcedendum ſibi putent. blaming us for inſinuating, as if they taught the People to doubt of the Grace of God, and of their Salvation, and then make it a Reaſon of the Separation.
In the Enchiridion of Chriſtian Religion, Publiſhed by the Provincial Council at Cologne, A. D. 1536. it is (ſaith Caſſander) expreſly granted, That to our Juſtification it's Required, not only to believe in general, that Sins are forgiven all, that Repent; but that my ſins in Particular through Chriſt by Faith are forgiven me. That this very Explication of Faith is in the Emperor's Book, drawn up at Ratisbone, and Approv'd; where 'tis thus. It is ſound Doctrine to hold, that a Sinner is Juſtified by a lively Efficacious Faith. By a Lively Faith, we mean, a Motion of the Holy Ghoſt,Firma & ſana Doctrina eſt, per fidem vivam & efficacem Juſtificari peccatorem, Vocamus autem ſidem vivam, motum Spiritus Sancti, quo vere poe…itentes veteris vitae, eriguntur ad Deum, & verè apprehendunt miſerecordiam in Chriſto promiſſam, ut jam verè ſentiant, quod Remiſſiorem Peccatorum, & Reconcitiationem propter meritum Chriſti, gratuita Dei bonitate acceperunt, &c. Caſſand. Conſult. Art. 4. whereby they, who Repent of their paſt Life, are turn'd towards God, and do truly apprehend the Grace Promiſed in Chriſt; ſo as that they do Really perceive, they have Obtain'd the Pardon of their Sins, and Reconciliation through the Merit of Chriſt.
However, Alfonſus de Caſtro will have it, that not many of their Church were of this Opinion, that the Enchiridion of Chriſtian Religion was not much to be regarded, becauſe Hermannus, the Archbiſhop of Cologne, who called the Provincial Council, by which 'twas Publiſhed, was an Heretick; But, Binius, Conſiliam Colonienſe Provinciale Auctoritate Hermanni Archiepiſcopi (qui POSTEA in Haereſin lapſus eſt) pro Reformatione, &c.in the Title, prefixed to this Council, ſaith, 'twas after this that the Archbiſhop fell into Hereſie: And yet nevertheleſs, it muſt be yielded, That 'twas greatly Controverted between Papiſt and Protestant, Whether Faith was a Fiducia, and lay in a firm Perſwaſion of our being Pardoned; Or, only a General Aſſent?
And as the Reformed Defended this Notion about Faith in Oppoſition to the Papiſts; ſo they did it alſo againſt the Arminian, and Socinian.
Bodecherus, Bodecher. Socin. Rem. 6.11. p. 79, 80.in his Sociniano-Remonſtrantiſmus, doth out of the Remonſtrants Confeſſion and Writings of Socinus ſhow an Agreement between the Socinian, and Arminian, in their Denying this Fiducia, or Perſwaſion to be Saving Faith.
Johannes Peltius in his Harmony, out of Arminius; Epiſcopius; Arnoldus; the Remonſtrants Conference, at the Hague; their Confeſſion, and Apology, &c. as alſo out of Oſtorodius, and Socinus puts it out of all Doubt, that the Arminians and Socinians concur in their oppugning Faiths being ſuch a firm Perſwaſion: And out of the Belgick Confeſſion, and Catechiſm, and the National Synod at Dort. He makes it manifeſt, that the Reformed held Faith to be a Perſwaſion that our Sins are Pardoned.
Polyander, Rivet, Walaeus, and Thyſius in their Cenſure of the Remonſtrants Confeſſion, having ſhown the Parallel between the Arminians, and Socinians, are Poſitive, that the very Hinge of the Controverſie between them,Nobiſcum Remonſtrantes conſentiunt, quod fides ſal…ifica FIDUCIA, dicatur & ſit, quam etiam Sociniani, ut vidianes, VERAM FIDUCIAM eſſe dicunt. Sed in quo talis, Fiducia conſiſtat, & quodnam ſit ejus Objectum proprium, in eo totius Controverſiae, quam nunc omnibus Eccleſſ…s Reformatis movent, vertitur CARDO. Cerſa c. 11. p. 158. and the Reformed Churches Turn on this Point. That Saving Faith is a Fiducia, or full Perſwaſion the Socinians themſelves, (as theſe Great men Expreſs it) do Confeſs; But the Enquiry is, What is the Proper Object of this Fiducia, or Perſwaſion? Whether it be the Special Mercy of God, through the Merit of Christ, which he, who Believes, doth by this Fiducia, Apply unto himſelf? or, what? To this, theſe Authors of the Cenſure, in Oppoſition unto the Papist, Arminian, and Socinian, do give it as the ſenſe of the Reformed, that the Remiſſion of Sin, de praeſenti, is the Proper Object of this Fiducia, or Perſwaſion, and that Juſtifying Faith lyeth in ſuch a Perſwaſion, as that by which we Believe, our Sins in praeſenti are Forgiven us.
Againſt this Doctrine Bellarmine, Socinus, and the Remonstrants raiſe ſeveral Objections, Expoſing the Notion, and all that Defended it to the utmoſt Reproach, and Contempt, as if hereby the Pardon of Sin was made a Neceſſary Antecedent unto Juſtifying Faith, and none could have Faith but they, who had a Comfortable Aſſurance, and that whoever could but Confidently Perſwade himſelf his Sins were Pardoned, how wickedly ſoever he lived, had Saving Faith, and was Juſtified. Beſides, amongſt Proteſtants themſelves, there have been of late years too many, who not ſearching diligently enough into the Writings of the Firſt Reformers, have too haſtily condemn'd them, and given too much Countenance to the Unrighteous Accuſations of Papiſts, Arminians, and Socinians, and Encouraged the Antimonians to go on the more boldly in their Error, as if they had Luther, Calvin, and all their Followers to Abet it; whereas, on a fair and equal Tryal, theſe Charges will appear to be Groundleſs, and Unreaſonable, which with much clearneſs may be evinced, if we conſider, How the Firſt Reformers held, That Iuſtification is not before Faith. That many Fears, and Doubtings are conſiſtent with it. And, That none, who continued to live under the Reigning Power of their Luſts had; or, whilſt ſo, could have Saving Faith.
Theſe things, for the Readers greater Satisfaction; I will, with all the Plainneſs I can, particularly Prove.
To the Firſt, That Iuſtification is not before Faith.
1. Thus much neceſſarily flows from their Aſſerting Faith to be the Inſtrumental Cauſe of Juſtification. If Faith be a Cauſe, tho' but a leſs Principal One of Juſtification; Juſtification can't be before it. 'Twould be the Greateſt Injuſtice Imaginable, to Inſinuate, that the firſt Reformers, affirmed, That Juſtification was before Faith, and yet Faith any Cauſe of Juſtification. They could not be ſo groſly Ignorant as to think the Effect had an Exiſtence before its Cauſe.
That they inſiſted on Faiths being the Inſtrumental Cauſe of Juſtification is ſo much the Burden of their Writings, that whoever conſults them, can't find room for the Leaſt Doubt concerning it.De Reconcil. Par. 1. lib. 2. c. 11. Our Learned Wotton inſtances in Calvin, Ʋrſin, Hannius, Baſtingius, Chemnitius, Bucanus, Willet, and Perkins, as Aſſerters of it, And he might have added Paraeus, Beza, Peter Martyr, Zanchy, and many others.
Quenſtedius, Theol. Didact. Polem. Par. 3. c. 8. § 2. q. 6.a Lutheran, mentions Gerhardus, Battus, Dorſcheus, Keſter, the Theologi Gieſſenſes, Hulſemannus, Calovius, and Dannhawerus, as Men of Great Learning, who made Faith to lye in a firm Perſwaſion of the Pardon of Sin, and yet Affirm'd it to be the Inſtrumental Cauſe of Juſtification. But,
2. This will appear with more Conviction on an Equal Propoſal of what the Reformers themſelves have Deliver'd in Explicating the Notion, they had of Justifying Faith, whoſe Diſquiſitions, for the Inveſtigation of Truth, were very Cloſe and Profound: They weighed the Difficulties on every hand, and their Determinations were after much Conſideration, and with Great Judgment.
But this thing having been already done by the Learned Le Blank, I muſt beſeech my Reader to have Recourſe unto him; And yet, for the help of ſuch as have him not, I will out of him, and ſome other Judicious Writers on this Subject, give the ſenſe of the Reformed.
The Learned Robert Baronius, in Le Blank, Explicates the Notion about Fiducia, thus: First, The Object of this Perſwaſion is not (ſaith he) only the Pardon of Sin to be Impetrated, and had;De objecto igitur ſidei ſalvificae haec tenenda ſunt. Primo tenendum eſt, Objectum fiduciae non ſolum eſſe Remiſſionem peccatorum impetrandam, & obtinendam, ſed etiam torum Remiſſionem jam Impetratam. Secundo, Fiduciam in haec duo tendere per duos diſtinctos actus, quorum alter praecedit Juſtificationem, ut ejus cauſa Inſtrumentalis; alter eam ſequitur, ut ejus effectum, & Conſequens. Tertio, actum fiducialem, qui Juſtificationem praecedit, ut ejus cauſa, eſſe perſuaſionem de Chriſti ſatisfactione pro nobis in particulari, & deremiſſione peccatorum obtinendaper & propter ejus ſatisfactionem. Quarto, Actum fiducialem, qui Juſtificationem ſequitur, eſſe Perſuaſionem de remiſſiane Peccatorum jam Impetrata, & de noſtrâ Perſeverantiâ in eo ſtatu, uſ que ad finem vitae. Baronius in Le Biank. Theſ. de fid. Juſtif. Nat. § LXII. but alſo as already obtain'd. Secondly, That this Perſwaſion reſpects theſe two Objects by two Diſtinct Acts: The one of which goeth before Juſtification, as its Inſtrumental Cauſe: The other followeth it, as its Effect, and Conſequent. Thirdly, The Fiducial Act, which Precedes Juſtification, as its Cauſe, is a Perſwaſion of the Satisfaction of Chriſt for us in Particular, and of the Remiſſion of Sins to be obtain'd by and for his Satisfaction. Fourthly, This Fiducial Act, which followeth Juſtification, is a Perſwaſion of the Remiſſion of Sins already Impetrated, and of our Perſeverance in that ſtate to the end of our Lives.
Mareſius, ſaith, That there is a Threefold Act of Faith, diſtinctly to be Conſidered in our Juſtification. The first Diſpoſitive, whereby I believe, that Chriſt hath merited the Pardon of Sin for them, that are his, &c. The Second is formally Juſtificatory, whereby I, who am now Sorrowing for my Sin, and Purpoſing Amendment of Life do believe, that all my Sins are at this preſent Forgiven: The Third Conſolatory whereby I Believe, that all my Sins have been Pardoned, and that I ſhall never more be in a State of Condemnation. In the Firſt ſenſe, Faith is before Juſtification. In the Second, Simultaneous with it; In the Third, it followeth it. Paraeus expreſſeth himſelf to the ſame purpoſe. Before the Act of Juſtification, (that is to ſay, in order of Nature, not of time) Our Faith or Perſwaſion hath for its Object this Propoſition, de futuro, [My Sins ſhall be Forgiven me on my believing.] In the very Act of Juſtification, it hath this Propoſition de praeſenti, [My Sins are Forgiven me;] After my Juſtification, this de Praeterito. [My Sins have already been Pardoned.]
The Authors of the Cenſure, Omnes autem iſti [viz. Bellarmious, Socinus, & Remonſtrantes] adverſus Ʋmbram ſuam pugnant, & contra Chimaeram, quam ſibi confixerunt, tela ſua, dirigunt; ſupponentes nos ſtatuere peccata noſtra quoad efficaciam, deleri, priuſquam credamus, &c. Cenſur. Conf. Rem. c. 11. p. 159.do on this occaſion declare, That the Remonſtrants Fight againſt their own Shadow, againſt a Chimaera of their own feigning, when they inſinuate, as if we held, that our Sins were efficaciouſly blotted out before we believe; and that then we are Juſtified when we Believe, that they are blotted out. From which abſurd Opinion 'twould follow, that the Remiſſion of Sin was neither the whole, nor a part of our Juſtification; but, that our Juſtification was ſomewhat after it. Which cannot be allowed, unleſs Juſtification be taken for the Senſe of Juſtification in our ſelves; or for a Manifeſtation, or Declaration of it unto others. We do not therefore ſay, That, that Perſwaſion, by which we are Juſtified, is of the Remiſſion of Sins already had; Or, that the Object of this Perſwaſion is the Pardon of Sin before obtained: But that Perſwaſion, by which we all believe our Sins to be in praeſenti forgiven us, not properly in praeterito, or in futuro, altho' both belong to Juſtifying Faith, yet not to the formal Act of Juſtification, as we uſually Expreſs it. Wherefore when the Mercy of God and the Pardon of Sin is offer'd to us in the Goſpel through Chriſt, we are not only in the General Perſwaded, that all, who believe, ſhall have their Sins forgiven them: But, he that ſavingly believes, doth firmly perſwade himſelf, that the Promiſe of Pardon doth belong to him, and is received by that very Act of Faith, and accordingly then his Sin is forgiven him; and that Bleſſedneſs ſpoken of in Rom. 6.7. made his—Thus the Remiſſion of Sin, and a Perſwaſion of that Remiſſion are in a Saving Believer at the ſame time; But he, who is Perſwaded, that if he believes, he ſhall be Juſtified, is not therefore as yet Juſtified, Unleſs he doth Actually and in praeſenti believe, That that Righteouſneſs is given him, which he Receives with the ſame Act of Faith. What he afterwards believes de praeterito doth not Juſtifie him, but ſuppoſes him to be already Juſtified. All theſe Acts are of one and the ſame Juſtifying Faith. The First Diſpoſes for Juſtification: The Second Properly Juſtifieth: The Third Quiets Conſcience according to that in Rom. 5.1, 2.
From what hath been here ſaid, it's apparent, that there is no force at all in this Socinian, and Arminian Objection againſt us, for they oppoſe us, as if we aſſign'd to Juſtifying Faith one only ſingle Act, whereas nothing can be more manifeſt than that we make them three Diſtinct Acts; whence, it's eaſie enough to Conceive, how Juſtifying Faith is a Perſwaſion of the ſpecial Mercy of God to be, de futuro, obtain'd; and which in praeſenti, by the very Act of Believing, is Perceiv'd.
This Fiducia, or Perſwaſion, as Deſcribed by the Remonſtrants to be a firm Belief, that it's not poſſible for any to eſcape Eternal Death, and attain to Everlaſting Life, any other way than by Jeſus Chriſt, and as he hath Preſcribed; is not a Juſtifying; it is but an Hiſtorical, or Dogmatick Faith. It only reſpects what is Future, not what is Paſt, or Preſent; nor doth it beget in the Minds of Believers any thing certain of the Impetration of Salvation; but only of its Poſſibility, Manner, Cenſur. Confeſ. Rem. c. 11. p. 158, 159, &c.and Reaſon, &c. So far the Cenſure of the Remonſtrants Confeſſion.
By what I have here gather'd out of Le Blank, and ſome others, it's manifeſt, That tho' the Reformed took into the Deſcription they gave of Juſtifying Faith, the Perſwaſion of the Pardon of Sin, yet Generally they Agreed in Denying Juſtification to be before it. The Methods they took for the clearing thus much, you ſee, were divers.
Zanchy, Bucerus is lib. de Reconcil. Eccleſiarum i… Artic. de Juſtific. mul tis Demonſtrat fidem … fiducia differre: quan quam ſempe ſint ambae in ſeparabiliter Conjunctae Zanch. Oper. Tom. 7. de Perſever. Sanctor. p. 354.following the Excellent Martin Bucer, held Faith, and Fiducia to be Inſeparably conjoyn'd, but yet the one different from the other. Beza and Gariſiolius took this Fiducia or Firm Perſwaſion to be an Inſeparable Effect of Faith. And, they, who made it the the Formal Reaſon and the Juſtifying Act, conſidered the Objects of this Perſwaſion diſtinctly, as the Pardon was either Future, de praeſenti, or de praeterito: As it was a Pardon that either ſhould be; Or, as then actually had; Or, as what had been before: and ſo made the Perſwaſion of a Pardon to be had, Antecedaneous to Juſtification; But as de praeſenti obtained, Simultaneous with it; And the other after it, That tho' they Defined it by Perſwaſion of a Pardon already had; yet made it not the Juſtifying Act. The utmoſt Point, to which they went, was, That this Fiducia, or Particular Perſwaſion of Forgiveneſs de praeſenti, was Simultaneous, and in the ſame Inſtant of Nature with Juſtification, which is a Motion contrary unto, and deſtructive of the Antinomian Error, as hereby it's made impoſſible for an Elect Perſon to be actually juſtified in the ſight of God one Inſtant of Nature before he be by Faith United unto Chriſt, that every ſuch perſon, ſo long as he is in a ſtate of Unbelief and Unregeneracy, is unjuſtified is in a ſtate of Condemnation, and under the Curſe of the Law.
This particular is very clearly expreſſed by the Learned Dr. Ames, who ſaith, That this Juſtifying Faith doth,Fides iſta Juſtificans ſuâ Vaturâ producit, atque adeo onjunctam ſecum habet ſpecialem ac certam perſueſionem, de gratia ac miſerecordia Dei in Chriſto: unde etiam per iſtam perſueſionem Fides juſtificans non malè ſaepe deſcribitur ab Orthodoxis, praeſereim cum impugnant generalem illam Fidem, …ui omnia tribuunt Pontiſicii. Ame. Medul. l. 7. c. 27. § 19. of its own Nature, beget, and therefore hath conjoyn'd with it a ſpecial, and ſure Perſwaſion of the Grace and Mercy of God in Chriſt; whence it is oft deſcribed by the Orthodox to be ſuch a Perſwaſion, eſpecially, when they oppugn that General Faith, to which the Papiſts aſcribe every thing. Or, as Le Blank hath it. If any enquire,Sed ſiquis jam quaerat, cur Fidem Juſtificantem difiniunt …b Actu, qui revera non ju…tificat, ſid ſiquitur jamfictam Juſtificationent potius quam ab …lo, quo revera juſtiſicamur, ad …ſtud …o videntur inducti, quod …ctus iſte poſterior praecidentem ſupponat, & clarius Fidei per…ectionem explicet, & ad co…ſolationem ſidelium maxime fa…iat, &c. Theſ. de Fid. Juſt. …at. § 68. why they define Juſtifying Faith by an Act that doth not really juſtifie, but follows Juſtification, rather than by an Act, by which we are juſtified? It ſeems very evident, they were induced thereunto by theſe conſiderations; namely, That that laſt Act praeſuppoſes the former, and doth more clearly explicate the entire nature of Faith, and contribute more to the comfort of Believers. In a word; this Aſſurance of the pardon of ſin was the more inſiſted on by the Reformers, becauſe ſo much oppoſed by the Papiſts, with whom the Controverſie then moſtly was. So far Le Blank.
To give a more particular Account of the the Leſſer Differences among the Firſt Reformers, as well as among our Modern Divines, and ſhow how they variouſly explicated the Doctrine of Juſtification by Faith, being more to gratifie the Curioſity of ſome, than ſatisfie the Conſciences of any, I will wave it, and go on to
The ſecond; That many Fears and Doubts are conſiſtent with Juſtifying Faith.
Tho' they made Juſtifying Faith to be a firm perſwaſion of the pardon of ſin, yet they meant not ſuch a perſwaſion as was ſo excluſive of all Doubts and Fears about our Salvation, that whoever in the leaſt doubted, was deſtitute of Faith.
This Perſwaſion (ſaith Dr. Amés) as to the ſenſe of it, doth not always accompany Faith: For, it may be, and often is, either through the weakneſs of Judgment, or by reaſon of many Temptations and Troubles of Spirit, that he, who ſavingly believes, and is by Faith juſtified in the ſight of God, may, for a time, judging of himſelf by what he feels, conclude that he neither ſavingly believes, nor is reconciled to God.
Thus much the Dr. adds immediately after he had told us, that many who were Orthodox deſcribed Faith by a perſwaſion of the Grace and Mercy of God in Chriſt, whereby he ſeems to inſinuate a diſtinction to be between the Perſwaſion of Pardon, and the ſenſe of that Perſwaſion; as if they who had not the ſenſe of it might yet have the perſwaſion. And it muſt be granted, that there is ſomewhat of this nature obvious to the Experience of thoſe Divines, who are moſt converſant with troubled Conſciences. For, it is commonly obſerved by them, that godly perſons, even when under the Horror of Deſpair, crying out, They ſhall be damned; if asked, whether they will part with what Intereſt they have in Chriſt, will anſwer, they'll not do it for a World; which intimates, as if they had a ſecret perſwaſion of pardon, tho' they wanted a ſenſe of it; which the firſt Reformers explained by diſtinguiſhing between the Habit, and Act of Saving Faith.
True Juſtifying Faith (ſay they) may be taken in a two-fold ſenſe:
1. For the Habit it ſelf, or for that power which is by the Holy Ghoſt infuſed into the hearts of the Elect.
Or 2. For the Act, which proceeds from that Quality, Habit or Power, by which we are ſaid Actually to believe in Chriſt: Or that by which we do by an actual perſwaſion believe in him.
That Faith in Scripture is oft taken for an Act, no one doubts: That it is an Habit, Power or Quality, thoſe Scriptures evince, which ſay, The Juſt ſhall live by Faith: And, Without Faith it is impoſſible to pleaſe God. For the Juſt, when aſleep, and by an actual Faith, think not on Chriſt, do yet then live by Faith, and pleaſe God. Faith is alſo in the Scriptures call'd, Science, Knowledge, a full Perſwaſion; all which reſide in the heart, when we do not actually think of God. As Scientia is by Philoſophers put into the praedicament of Quality. Thus a Child, in whom can be no Acts of Knowledge, Senſe or Perſwaſion has yet the Spirit, the Power or Habit of Faith, as All the Learned do confeſs; particularly Martin Bucer.
Beſides, they are very particular and diſtinct in their Endeavours to make it manifeſt that Faith, and Fears are conſiſtent. For they ſuppoſe Faith to be oft conflicting with Doubts and Fears, which they, to continue the uſe of Zanchy's words, thus ſolve: There is no abſurdity in aſſerting Faith to be a firm Perſwaſion, and yet the Believer diſturb'd with afflictive doubts; for there being in ever… Believer Fleſh, as well as Spirit; when the Spirit prevails, there is a ſenſe of goodneſs, ſweetly refreſhing the Soul; a looking to the Goſpel-Promiſe, a relying on it, an apprehending Eternal Life as prepared for him, rejoycing in it. But when the Fleſh conquers, there is a ſight of ſin and miſery filling the Soul with the anguiſh of ſorrow; a view of its obnoxiouſneſs to death, at which he trembles, fearing leſt he die eternally, which is occaſioned by the weakneſs of our Faith, which never, whilſt in this Life, arrives to that degree of Perfection,Zanch. Oper. Tom. 8. …e 7. de Fide. as to cure the Believer wholly of his Unbelief and Diffidence. It's true, the firſt Believers have not explicated Juſtifying Faith as diſtinct from Aſſurance ſo clearly as our more Modern Divines have done; amongſt whom the Weſtminſter Aſſembly in their Confeſſion, as Le Blanc hath well obſerv'd, have excelled. However, they did carefully endeavour to expreſs their Sentiments ſo, as to prevent the deſpair of ſuch, who, tho' ſound Believers, were afflicted with many fears and doubts about the pardon of their ſins, and their intereſt in the Mercy of God. They inſiſted on a perſwaſion, a firm belief of the forgiveneſs of ſins; but on ſuch a perſwaſion as admitting of different degrees was in many ſo weak and feeble, as not to be always perceptible. A Notion, as they explicated it, eaſie enough to be underſtood. For in other Inſtances, what more common than to diſtinguiſh between Acts and Habits? That the Acts are ſeen, when the Habits from whence they flow lies undiſcover'd. Every one knows whether he believes this or the other Report; loves this, or the other perſon; as well as whether he ſeeth this, or the other Object. The Acts of the Underſtanding, and Rational Appetite, when exerted, are as perceivable in their way, as our Senſitive Acts. But then it ſhould be minded, that theſe Acts are oft look'd upon in their Habits, and when actuated, are commonly blended with ſuch other as are converſant about contrary Objects, and their prevalence over theſe other ſo inconſiderable, that it's not at all times diſcernable, to which if we add, the conſideration of the World's Allurements, Satan's many ſubtle Temptations, &c. it cannot but be that true Believers fall into great perplexities about the forgiveneſs of their ſins; which tho' great, deſtroy not their Faith, nor are they inconſiſtent with this firm perſwaſion. Strong fears, and many doubts may conſiſt with a moral certainty of the ſame Truths. How many have a moral certainty of the Immortality of their Souls, and yet grievouſly tormented with amazing frights about it?
This very Point the Learned Mr. Baxter in diſcourſe with me did thus illuſtrate: It is (ſaith he) as with a Man ſo firmly chain'd to the top of a high Spire, as to have the Greateſt Certainty of his Faſtneſs, yet looking down, could not but fear a Fall.
We may then eaſily perceive, that from the making Faith to lie in a perſwaſion of the pardon of ſin, it cannot be juſtly inferred, that whoever doubts of God's Mercy in Chriſt, is deſtitute of Juſtifying Faith: for this perſwaſion may be in the Habit, where not in the Act, and is conſiſtent enough with ſtrong fears, and many doubts, as the firſt Reformers expreſly affirmed; which is enough to free them from the Reproach of driving by their Doctrine every ſound Believer who hath any doubts about his being pardoned, into the Horrour of Deſpair.
Nor did they ſo deſcribe Juſtifying Faith as to give unto any an occaſion to expect Heaven, whilſt they lived under the Reigning Power of their ſins. On the contrary they held,
III. That none, who continue to live under the Reigning Power of their Luſts had, or whilſt ſo, can have Saving Faith.
'Twas conſtantly aſſerted by them, That to true Juſtifying Faith, whether ſtrong, or weak, Life, and Perpetuity were too eſſential, and inſeparable Properties; the firſt is neceſſary, that it may be a Living Faith, exciting in the Believer the Life of Chriſt, that is to ſay, ſuch a Life as ſtirred up in his heart ſuch new, and heavenly motions, thoughts and deſires, conform to God's Law, as drove out all earthly Affections. Thus much, they ſaid, was the Import of thoſe Scriptures, which ſpeak of purifying the heart, mortifying the fleſh, quickning of the ſpirit, crucifying, and burying the Old Man, putting on the New. The Holy Ghoſt in the Sacred Scriptures doth ſo very much preſs this one thing, eſpecially in the Epiſtles of James and John, that it muſt be acknowledged, that this is ſo Eſſential a Property of Faith, that it cannot be true Juſtifying Faith without it, as all of us unanimouſtly hold.
Theſe are the words of the Learned Zanchy, De Perſev. Sanct. Confeſſ. p. 349.who in anſwer to an Objection againſt the Perſeverance of the Saints, carrying in it this very Calumny. [That the Proteſtant Doctrine is ſuch as makes Repentance of nouſe, lets looſe the Reins to all manner of Profaneneſs, rendring men ſo very ſecure, as to embolden them to venture on ſin contrary to the convictions of their Conſciences] doth further declare That true Juſtifying Faith cannot be where ſin doth reign; that ſound Believers, altho' they ſin not as the wicked do,Ipſorum [vid. fidelium] lapſus ſuapte naturâ, aternâ morte eſſe digniſſimos; item diſplicere Deo; item punitum iri à Deo, &c. Zanch. de perſ. Sanct. p. 159. yet the ſins they fall into, are in their own nature moſt worthy of Eternal Death. Diſpleaſe God, and are puniſhed by him: The Fervour of the Holy Spirit in them much abated; the flames of their Faith quenched; their minds troubled; let them therefore repent of their ſins, return to the Lord, as Children to their Father, not cut off from Chriſt, nor wholly forſaken of the Holy Spirit. Again; This is the nature of true Faith, to ſtir up in us true Repentance,Zanch. Oper. Tom. 6. loc. 5. de Fide, p. 43. and inflame our hearts with Love to God, and a Zeal to pleaſe him, and promote his Glory, to provoke us ſincerely to love our Neighbour, that as much as in us lieth we may live peaceably with all men; that it fill our Souls with a love to true Holineſs, a hatred unto all ſin, and that in all things we walk worthy of the Goſpel of Chriſt.
But the ſenſe of the Reformed may be more fully ſeen in our Book of Homilies, touching the Doctrine of Juſtification, Serm 3d of Salvat.highly approved of by the generality of the Reformed, where it's thus; Now you ſhall hear the office and duty of a Chriſtian-man unto God. Our office is not to paſs the time of this preſent Life unfruitfully, and idly, after that we are Baptized, or Iuſtified, not caring how few good works we do, to the Glory of God, and Profit of our Neighbours: Much leſs is it our office, after that we be once made Chriſt's Members, to live contrary to the ſame, making of our ſelves Members of the Devil, walking after his Inticements, and after the Suggeſtions of the World, and the Fleſh, whereby we know, that we do ſerve the World, and the Devil, and not God. For that Faith, which bringeth forth (without Repentance) either Evil Works, or no Good Works, is not a Right, … and Lively Faith, but a Mean, Deviliſh, Counterfeit and Feigned Faith, as St. Paul, and St. James call it.—For the Right, and True Chriſtian Faith is, not only to believe that Holy Scriptures are true, but alſo to have a Sure Truſt, and Confidence in God's Merciful Promiſes, to be ſaved from Everlaſting Damnation by Chriſt; whereof doth follow a loving heart to obey his Commandments. And this true Chriſtian Faith neither any Devil hath nor yet any Man, which in the outward Profeſſion of his Mouth, and the outward Receiving of the Sacraments, in coming to the Church, and in all other outward Appearances, ſeemeth to be a Chriſtian-man, and yet in his Living and Deeds ſhoweth the contrary. For, how can a Man have this True Faith, this Sure Truſt and Confidence in God, that by the Merits of Chriſt his ſins be forgiven, and be reconciled to the Favour of God, and to be partaker of the Kingdom of Heaven by Chriſt, when he iveth ungodly, and denieth Chriſt in his Deeds? Surely, no ſuch ungodly man can have this Faith, and Truſt in God. For, as they know Chriſt to be the only Saviour of the World; ſo they know alſo that wicked men ſhall not enjoy the Kingdom of God. They know, that God Hateth Unrighteouſneſs, that he will deſtroy all thoſe that ſpeak untruly, that thoſe that have done good works, (which cannot be done without a Lively Faith in Chriſt) ſhall come forth into the Reſurrection of Life, and thoſe that have done Evil, ſhall come unto the Reſurrection of Judgment: Very well they know alſo, that to them, that be contentious, and to them, that will not be obedient unto the Truth, but will obey Unrighteouſneſs, ſhall come Indignation, Wrath, and Affliction, &c.— Theſe great and merciful Benefits of God, (if they be well conſidered) do neither miniſter unto us Decaſion to be Idle, and to live without doing any good works; neither yet ſtireth us by any means, to do evil things: But, contrary-ways, if we be not Deſperate Perſons, and our hearts Harder than Stones they move us to render our ſelves unto God, wholly, with all our Will, Heart, Might and Power, to ſerve him in all good Deeds, obeying his Commandments during our Lives, to ſeek in all things his Honour and Glory; not our Senſual Pleaſures & Vain Glory, evermore dreading willingly to offend ſuch a Merciful God, & Loving Redeemer in Word, Thought, or Deed.
Thus much and more to the ſame purpoſe in the Book of Homilies, evincing how that the Firſt Reformers were far from encouraging any to pleaſe themſelves with hopes of Heaven, whilſt they remained lovers of their Pleaſures, more than lovers of God. For, as they oft declared, that Juſtifying Faith was a lively working Faith; that Faith without Repentance▪ Love to God, and a Holy Life, was a Dead, a Deviliſh Faith: So altho they denied the meritoriouſneſs of Good works, yet aſſerted their neceſſity; even ſuch a neceſſity of their preſence, of their following Faith, as made it certain, that no Salvation could be had without them. They who were offended with their being made neceſſary to Salvation, fearing leſt ſuch an Aſſertion ſhould introduce the merit of good works, held good works neceſſary neceſſitate Pracepti, as alſo neceſſitate Medii, taking the means not for an Ethical, but Phyſical, or Mathematical, middle between two extreams, as the Aequator is between the two Tropicks; and the Ecliptick Line in the Zodiak, affirming them (to uſe the words of Cromayer) to be neceſſary Ante, tho' not Ad ſalutem.
To give my Reader a clearer light into this matter, I will acquaint him with a Controverſie, that diſturb'd the Churches Peace, ſoon after the Beginning of the Reformation.
George Major, who, as Melchior Adamus in his Life reports, being an Intimate of Luther, and Melancthon, and choſen with Martin Bucer, Brentius, Sed cum nihit ſit, quod non made into pretando poſſit depravari… in…rrit & Major in Grariſlimam Invi…am & Odium: quod aliquando, ut fuit Zelotis & Sanctimoniae Commendator ſummus, dixerat, FIERI NON POSSE ƲT QƲI NON STƲDE ANY BONIS OP ERIBƲS SALƲTEM CONSEQƲANTƲR AETERNAM; & BONORƲM OPERƲM STƲDIƲM ESSE NECESSARIƲM AD SALƲ TEM. Adverſarii enim ejus, de quibus Anteſignani ſuerunt Matthias Flacius Illvricus, Nic. Gallus, Nic. Amſdorffius, pup ſitionem hanc, Bona Opera neceſſaria ſunt ad ſalutem, interpretari ſunt ira; quaſi ſtatutrat Major jurta Origenicam, & Pontiticiam Synecdochen, BONA OPERA CƲM FIDE MERERI REMISSIONEM PECCATORƲM & ESSE CAƲSAM JƲSTIFICATIONIS CORAM DEO. Melch. Adam Viz. Geor. Major.and Erhardus Snepſius to concert matters Religious at Ratisbone with Petrus Malvenda, Eberbardus Billicus, Johannes Hofmeiſrerus. and Johannes Cocklaus, was a zealous Promoter of Holineſs, aſterting, that he, who was not ſtudious of, good works, could not obtain Eternal Life; and that the ſtudy of good works was & neceſſary to Salvation.
This Great Man, tho' extraordinary uſeful in carrying on the Reformation, having laid down theſe Aſſertions, could not eſcape the Hatred, the Malice and Rage of Good Men, but ſoon feelingly knew, what were the Fatal Effects of Evil Surmiſings, and Raſh Cenſurings, for no meaner perſons than Flacius Illyricus, Nicholaus Gallus, and Nicholaus Amſdorffius affirmed, that according to the Origenic, and Popiſh Synecdoche, Major meant nothing leſs than that Good Works with Faith do merit the pardon of ſin, and are the cauſe of our Juſtification in the ſight of God.
In oppoſition unto Major, Amſdorffius, who with Hieronymus Schuffius a Lawyer, and Juſtus Jonas a Divine, accompanied Luther to Wormes, held Good Works to be Noxious and Hurtful to our Salvation.
This Controverſie in its firſt Appearances is great;Milch. Adam. in Vit. Nich. Amſdorf. and through a warm and peeviſh management, in its Effects, was very pernicious; and yet, if, as in Charity we are bound, we do but believe George Majors Solemn Proteſtations, and Regard what the more moderate judged of Amſdorffius, we ſhall ſee enough to oblige us to think they meant the ſame thing, and that the Controverſie was more owing unto the miſtakes and miſrepreſentations made of one another than to any Real Differences amongſt them.
George Major, to vindicate himſelf from the Charge brought againſt him,Major in Confeſſione Publicè editâ, & Diſputationibus; teſtatus eſt nunquam ſe ita ſenſiſſe, nunquam ita docuiſſe; ſed totum Juſtificationis noſtrae negotium, & ſalutis Beneficium in ſolidum acceptum retuliſſe, & referre miſerecordiae Divinae, at que unici Salvatoris noſtri Jeſu Chriſti merito; id que ſolâ fide a…cipi, quam bona opera, ut fructus certiſſimi, ſequantur. Quin imò diſertè teſtatus eſt; ſe poſitione illâ, quâ videret aliquos offende, deinceps non uſurum. Melch. Adam. Vit. Major. emits a Confeſſion of his Faith, and at Publick Diſputations declares, He never taught as Illyrious, &c. ſuggeſted, nor ever held any ſuch Doctrimes; but always believ'd, That the whole of our Juſtification and Salvation muſt be aſcribed to the Mercy of God, and Merit of Jeſus Chriſt our only Saviour; and that it is receiv'd only by Faith, attended with Good Works as indubitable Fruits thereof; further proteſting, that ſeeing this Propoſition [Good Works are neceſſary to Salvation] was offenſive, he would never uſe it more.
On the other hand Kromayer mentions ſome excuſing Amſdorffius, they being of Opinion,Sunt qui Amſdorffium excuſant ac ſi bona opera pernicioſa dixtrit ad ſalutem per accidens, quatenus Fiducia in Operions collocetur. Krom. Theol. Poſ. Po. Art. 12. de bon. oper. he held Good Works to be pernicious to Salvation only by Accident, as men place their Truſt and Confidence in them. And adds, that Amſdorffe in a Book, written in the German Tongue againſt George Major, complains of his being unrighteouſly reproached by Major. George Major (ſaith he) ſo interprets me, as if I had taught, that Good Works are a hinderance to Salvation, and a ſhame to a Chriſtian. God forgive him; I never believed, nor ſo much as thought that our Opinion ſhould have been ſo falſly and untrully reprepreſented —Such ungodly words ſhould not be mentioned or heard in a Chriſtian Church.
Thus they both complain of Miſrepreſentation, which gave little or no Relief; for there being amongſt 'em many Forming of Parties and Factions, what he, who beſt underſtands his own ſenſe, avers, is not to be regarded. The Accuſer, tho' under the Government of his Paſſions, and knows leaſt of his Adverſary, obtains the greateſt Credit with the generality, which occaſioned Adamus to ſay,Sed, quae eſt hominum Credulitas, ac calumniae efficacitas! effugere ſuſpicionem Doctrime diverſae nunquam potnit. Adeo verum eſt illud. Calumniare Audacter; ſemper aliquid haeret. Melch, Adam. Vit. Maj. That ſuch is the Credulity of moſt, ſuch the power of Calumny, that Major could never wholly free himſelf from unjuſt ſuſpicions. So true is that ſaying, Calumniare audacter; ſemper aliquid haeret.
However, tho' there were different Opinions amongſt them managed with moſt violent Heats, they were rather about words, and leſſer matters, than about what was ſubſtantial, Kromayer. ubi ſupra.as the Formula Concordiae in Kromayerus has it. The firſt Schiſm, amongſt certain Divines, was occaſioned by ſome mens aſſerting Good Works to be neceſſary to Salvation, that it's impoſſible for any to be ſaved without them, and no one ever was: And others taught, that Good Works were hurtful. Another Schiſm aroſe amongſt ſome about the words [Neceſſary, and Free] one Party holding, that the word [Neceſſary] is not to be affirm'd of our New Obedience, for that is not to proceed from Neceſſity, or Conſtraint; but from a Free Spirit: Others plead for the Retaining this word, becauſe New Obedience is not left to our pleaſure to render it as we liſt; for the Regenerate themſelves are bound to New Obedience.
This being the true ſtate of the ſeveral Controverſies about Good Works; which were held to be Neceſſary to Salvation by George Major, to be Free, by Andreas Muſculus, and to be Hurtful, by Amſdorffius, The Formula proceeds to a Deciſion thus. We reject and condemn theſe following Phraſes, [Good Works are neceſſary to Salvation. No one was ever ſav'd without them. It is impoſſible to be ſaved without Good Works]. We do alſo reject, and condem that moſt offenſive Phraſe, as pernicious to Chriſtian Diſcipline [That Good Works hinder our Salvation.] We Believe, Teach… and Confeſs, Credimus, docemus, & proficemur, omnes quidem homines, praecipuè vero eos, qui per Spiritum Sanctum Regenerati ſunt, & Renovati, ad BONA OPERA facienda DEBITORES eſſe. Et in hâc ſententiâ vocabula illa NECESSARIƲM, DEBERE, OPORIERE, recte uſu…pantur, &c.that all men, more eſpecially they who are Regenerated, and Renewed by the Holy Spirit, are bound to do Good Works. And, that in this caſe theſe words [Neceſſary, Ought. Obliged] are rightly uſed even with reſpect to them that are Renewed, and are agreeable to the Form of ſound words. And yet nevertheleſs theſe words [Neceſſity, Neceſſary] when ſpoken of the Regenerate, muſt not be underſtood as if they imported the ſame with Coaction, or Force; but only of that Obedience, which is Due, to which we are Bound, and Obliged; which true Believers, as Renewed, do perform, not by the Compulſion and Force of the Law, but ſpontaneouſly, with a Free Spirit, in as much as they are no longer under the Law, but Grace.
They condemn not the men as Embracers of Unſound Doctrine, but reject and condemn the uſage of ſome unſafe and hurtful Phraſes, all holding Good Works to be a Duty, to which we are obliged by the holy Commandment, not to be perform'd by Force, and Conſtraint, but freely; not to be truſted in for our Juſtification or Salvation; and yet ſpringing out neceſſarily of a True and Lively Faith, are acceptable unto God.
From what hath been collected out of the Writings of the firſt Reformers, we may ſee that the Antinomians can find no place to ſhelter themſelves under their ſhadow; for tho' they aſſerted that Juſtifying Faith lay in the perſwaſion of the forgiveneſs of ſin, yet they did, conſiſtently enough with this Notion, deny that Pardon was before Faith, or that Fears and Doubts, and Juſtifying Faith, could not ſtand together; or, that a man, whilſt remaining under the Reigning Power of his ſins, could have Faith: They were poſitive, that the Juſtifying Act of Faith was in order of Nature (as moſt) antecedent, or, at leaſt, ſimultaneous, (as others) with Juſtification; that true Believers were continually conflicting with Fears, and Doubts; and, that that Faith, which was not fruitful, in producing Good Works, was not a Saving, 'twas a Deviliſh Faith. Nor did they make it the duty of all men in the World immediately to believe their ſins were pardoned: But held convictions of ſin, ariſing from the Knowledge of the Law to be neceſſary, and that there were ſome Acts of Faith Diſpoſitive, and therefore Antecedent to Juſtification, and to the Juſtifying Act of Faith, of which I deſign, if God will, to treat more fully in my ſecond Part.