The Doctrine of Justification by Faith

And the Trust before mentioned, which is either Essential to Justifying Faith, or inseparable from it, is excellently expressed by Bernard, De Evangel. Ser. 3. Tria considero in quibus tota mea spes consistit; charitatem adoptionis, veritatem promissionis, potestatem redditionis. Murmuret jam quantum voluerit, insipiens cogitatio mea, dicens Quis enim es tu, & quanta est illa gloria, quibusve meritis hanc obtinere speras? & ego fiducialiter respondebo, Scio cui credidi, & certus sum quia in charitate adoptavit me, quia verax in promissione, quia potens in exhibitione; licet enim ei facere quod voluerit. Hic est funiculus triplex, qui difficulter rumpitur, quem nobis ex patria nostra in hanc terram usque demissum, firmiter obsecro teneamus, & ipse nos sublevet, ipse nos trahat & pertrahat usque ad conspectum gloriae magni Dei, qui est benedictus in secula.

Concerning this Faith and Trust it is earnestly pleaded by many, that Obedience is included in it. But as to the way and manner thereof they variously express themselves. Socinus and those who follow him absolutely, do make Obedience to be the Essential form of Faith, which is denied by Episcopius. The Papists distinguish between Faith informed, and Faith formed by Charity, which comes to the same purpose. For both are built on this supposition, that there may be true Evangelical Faith, that which is required as our Duty, and consequently is accepted of God, that may contain all in it which is comprised in the name and duty of Faith, that may be without Charity or Obedience, and so be useless. For the Socinians do not make Obedience to be the Essence of Faith ⟨p. 140⟩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 our selves, it is the Gift of God; yea that it is a Grace wrought in the Hearts of men by the exceeding greatness of his Power. And to suppose such a Grace dead, unactive, unfruitful, not operative unto the Great End of the Glory of God, and the transforming of the Souls of them that receive it into his Image, is a Reflection on the Wisdom, Goodness, and Love of God himself. (2) That this Grace is in them a principle of spiritual Life;