assured of these and all other propositions connexed with these; or, in short, the being thoroughly persuaded of the truth of that Gospel which was revealed and taught by Jesus and His Apostles. That this notion is true, those descriptions of this faith, and phrases expressing it, do sufficiently show; the nature and reason of the thing doth confirm the same, for that such a faith is, in its kind and order, apt and sufficient to promote God’s design of saving us, to render us capable of God’s favour, to purge our hearts, and work that change of mind which is necessary in order to the obtaining God’s favour, and enjoying happiness; to produce that obedience which God requires of us, and without which we cannot be saved: these things are the natural results of such a persuasion concerning those truths; as natural as the desire and pursuit of any good doth arise from the clear apprehension thereof, or as the shunning of any mischief doth follow from the like apprehension; as a persuasion that wealth is to be got thereby makes the merchant to undergo the dangers and pains of a long voyage (verifying that, _Impiger extremos currit mercator ad Indos, Per mare pauperiem fugiens, per saxa, per ignes_); as the persuasion that health may thereby be recovered, engages a man not only to take down the most unsavoury potions, but to endure cuttings and burnings (_ut valeas, ferrum patieris et ignes_); as a persuasion that refreshment is to be found in a place, doth effectually carry the hungry person thither; so a strong persuasion that the Christian religion is true, and the way of obtaining happiness, and of escaping misery, doth naturally produce a subjection of heart and an obedience thereto; and accordingly we see the highest of those effects, which the Gospel offers or requires, are assigned to this faith, as results from it, or adjuncts thereof.”[430] [Sidenote: BARROW.] The strong moral power attributed to faith places Barrow’s description of it in nearly strict coincidence with the teaching of Bishop Bull upon the same subject. Yet from Thorndike, and from other Anglo-Catholic Divines, with exceptions already pointed out, Barrow differs in his definite and sharp distinction between holiness and justification. No Puritan could more precisely mark off the latter from the former. Admitting, he says, that whoever is justified is also endued with some measure of intrinsic righteousness--“avowing willingly that such a righteousness doth ever accompany the justification St. Paul speaketh of--yet that sort of righteousness doth not seem implied by the word justification, according to St. Paul’s intent, in those places where he discourseth about justification by faith, for that such a sense of the word doth not well consist with the drift and efficacy of his reasoning, nor with divers passages in his discourse.”[431] But to the distinction he so clearly makes he attributes less importance than many theologians are wont to do. [Sidenote: BARROW.]