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by his faith," (Heb. ii. 4.) "The righteousness of God which is by faith of Jesus Christ, unto all and upon all them that believe," (Rom. iii. 22.) "Therefore being justified by faith," (Rom. v. 1.) "Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ," (Gal. ii. 16.) The righteousness by which we are justified is called the righteousness of faith. "Not having on mine own righteousness which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith," (Phil. iii. 9.) "What shall we say then? that the Gentiles which followed not after righteousness have attained to righteousness, even the righteousness which is of faith," (Rom. ix. 30.) "But the righteousness which is of faith. speaketh on this wise." (Rom. x. 6.) That faith justifies is so clear in Scripture, that no words could make it plainer. The only thing necessary is to ascertain how it justifies? And as much that might have been said here has been anticipated, we will confine our observations within narrower limits, than we otherwise should have done. The single question which needs to be now discussed is, whether faith justifies as a condition, or merely as an instrument. is a sound sense in which faith may be called the condition of justification, and is so called by some of the most distinguished orthodox divines; and is once so denominated in our Larger Catechism, in the answer to the 32d Question, “and requiring faith as the condition to interest them in him." They are not therefore to be censured as departing from orthodoxy, or from a sound theological language, who choose to retain this word. But it should be carefully remarked, that when they use the word condition, they neither mean a meritorious consideration on which the blessings of the new covenant are suspended; nor an act performed by our own strength previously to our receiving any benefit from this covenant, but as a duty which God requires to be performed by us prior to our justification. It is a condition in the sense, that without it justification cannot be enjoyed. But as the word condition is so vague, and as it has been so commonly used in an erroneous sense, it is expedient to drop the word as it relates to faith, in a sinner's justification; for all orthodox theologians acknowledge, that faith itself is one of the richest blessings of the covenant of grace, and cannot, therefore, be the condition of that covenant, in a strict and proper sense. The sound doctrine then is, that faith is the instrument of our justification; just as the hand is the instrument of receiving the food which saves us from starvation or the

reprieve which delivers from death. It is well represented by the case of a drowning man to whom a rope from a boat is cast out to draw him in. If he neglects to seize the rope, whether owing to dependance on his own ability to buffet the waves, or from a suspicion of the weakness of the rope, or the want of sincerity and good-will in those who have thrown it out, he perishes with help within his reach. This is precisely the case of those who reject the Gospel. But, if the man, convinced of his own helplessness, and having confidence in the strength of the rope, and of the good-will of those who have extended this means of relief, grasps the rope, and is drawn into the boat, this seizing the offered help, will represent the act of faith by which the sinner obtains deliverance, and is brought into a state of safety; except that in his case the ability to stretch out the withered hand is given by him who commands it. The question has been often asked, whether justification is by faith alone; and if so, why has this grace in this business a prerogative above every other? Why does faith justify rather than love? That justification is by faith alone is clear from the testimonies of Scripture, already adduced. Other things are necessary to our complete salvation; but faith is the only instrument of our justification. We are never said to be justified by repentance, or by love, or by hope, nor by perseverance, and yet all these are necessary to our salvation; but they follow justification, and are evidences of it. The Scriptural doctrine is, that we are justified by faith, and nothing else, "is imputed for righteousness." Our justifying righteousness is "the righteousness of faith." This point may be considered too clearly established, by express testimonies of Scripture, to admit of doubt or controversy.

The question still arises, why is justification ascribed solely to faith, or how does faith justify. The common and correct answer is, because faith apprehends and receives the righteousness of Christ. But the subject requires some further explanation. In all cases where the good or bad acts of one are imputed to another, who did not personally perform them, it is in consequence of a very close and intimate union between the parties. Thus, if the acts of a wife are ascribed to the husband, it is because, in law, as in Scripture, they are considered not twain but one-" one flesh." When the child of a man condemned for treason, in Great Britain, loses the title and inheritance entailed on him, it is because he is closely connected, in blood, with the guilty person. When all Israel suffered a desolating plague because of the sin of

David, it was because they all formed one body politic, of which he was the head. Upon this principle the posterity of Saul were executed on account of his sin towards the Gibeonites, which was imputed to them. On the same principle of union between the parties, God visits the iniquities of the fathers upon the children unto the third and fourth generation; and the sins of many generations are punished at last upon one, when the cup of their iniquity is full; according to the words of Christ to the Jews, "That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel, unto the blood of Zacharias, son of Barachias, whom ye slew between the temple and the altar. Verily I say unto you, all these things shall come upon this generation,' (Matt. xxiii. 35, 36.) But the only case which furnishes a complete parallel to the imputation of Christ's righteousness to believers, is the imputation of Adam's first sin to all his posterity, on account of their double connexion with him, first as their natural progenitor; and secondly as their federal head and legal representative in the first covenant.

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Upon these principles, there must be a union formed with Christ, before his acts of obedience to the law, and satisfaction to its penalty can be imputed to us. The first step towards this union is Christ's assumption of our nature, by which he becomes truly a man, like unto us, sin only excepted-bone of our bone, and flesh of our flesh. But this union is not yet sufficiently intimate. As a man, Christ was equally united to our whole race; but before his righteousness can properly be imputed to us, we must become one with him by a close, and spiritual union. No truth of Scripture is more prominent or more strikingly illustrated than Christ's union with his elect people. He is the head, and they are the members; which, though many, constitute but " one body." He is the vine, they are the branches, and derive all their life and fruitfulness from him. He is the foundation of the spiritual temple, they are living stones builded upon this elect and precious corner stone. And lastly, He is the husband, and the spiritual Church is the spouse. "For as the husband is the head of the wife, even as Christ is the Head of the Church," (Ephes. v. 23.) Where the apostle carries out the resemblance to a great length. Now if we inquire how this union is formed, it will readily appear that it is by the indwelling of the Holy Spirit. "If any man have not the Spirit of Christ he is none of his," (Rom. viii. 9.) The converse of which is implied, If any man have the Spirit of Christ he is his. "For as the body is one and hath many members, and all the members

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of that one body being many are one body, so also is Christ For by one Spirit are we all baptized into one body," (1 Cor xii. 12, 13.) The whole context shows, that the bond which unites all Christians to their Head, and to one another, so as to constitute one body, is the Holy Spirit. And in another place, the apostle says "He that is joined to the Lord is one spirit." The soul thus united to Christ and a part of his mystical body, is brought into so close and intimate a union with him, that a foundation is laid for the imputation of his righteousness to them. But as God chooses to deal with his people according to the free and rational nature with which they are endowed, he has connected their justification, which is the commencement of their actual salvation, with their faith in Christ, which is the first act of the soul united to Christ, and by which Christ is apprehended and received. It is common to say that faith unites the soul to Christ; it would be more correct to say, that faith was the first fruit of this union, and its sure indication. Thus it appears, that we are clothed with this perfect and unspotted robe of our Redeem er's righteousness, as soon as we become one with him. is now in reality our Mediator and sponsor; our wisdom and righteousness; and thus are we justified by faith, as the act or instrument by which we apprehend and receive Christ's righteousness. It is evident from what has just been said, that it is not every kind of faith which justifies; but only that which is produced by the Holy Spirit. It is the act of the soul which is united to Christ. Not such a historical assent as men commonly give to human testimony, but a lively, and deep persuasion of the truth and excellence of divine things, grounded on the illumination of the mind by the Holy Spirit. There is that in the truth of God which, when spiritually discerned, carries with it convincing evidence of its divine origin. A true faith is not a mere intellectual act which leaves the heart unaffected with the truth believed, but such a full persuasion of the excellence as well as the truth of God's revealed will, that it carries the heart along, and sweetly inclines the will to receive Christ as he is exhibited in the Gospel. As Christ, as our Redeemer, is the central object in divine revelation; so he is the primary object of justifying faith. There can be no faith where Christ is not known. "Faith comes by hearing, and hearing by the word of God." The first views of believers are exceedingly various as to clearness; for while some regenerated souls have a mere glimmering of spiritual light, others are favoured with such a bright shining of the light of the glorious Gospel, that their

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'assurance of faith' is accompanied from the first, with the full assurance of hope." But although in believers there are different degrees of light and vigour in the exercise of their faith, yet all true faith is produced by the same agent, founded on the same kind of evidence, respects the same object, and produces the same sort of fruits. But it should not be imagined, that the weak believer is less justified than the strong; the very weakest child is as truly a child as the most vigorous; and the humblest believer is as completely justified as was Abraham or Paul. I cannot adopt the opinion maintained by some eminent theologians, that there is a difference between a saving faith and a justifying faith. They allege, that a justifying faith respects Christ only in his sacerdotal office; whil a saving faith respects all divine truth. But although it is true, that Christ's work as a priest is the true ground of our justification, yet in the first exercises of faith, the mind does not always distinguish the several offices of the Redeemer, but receives him wholly, and for every purpose connected with salvation. But when the person is united to Christ, whatever may be the incipient exercises of faith, they are justifying; otherwise a soul might be supposed to be the subject of saving faith, and yet remain, for a time, in an unjustified state, which would be an unscriptural supposition. And if justification depended upon the clearness and distinctness of the views of the object, it would seem that the soul must fall from justification, when Christ as a priest was not distinctly in view. Even regenerated infants, by virtue of union to Christ are justified; certainly then afl who exercise a saving faith are justified; and the reason why faith is said to be saving is because it justifies, for that which does not justify cannot be saving.

Much has been written about the various acts of faith; some making a greater and some a less number of essential acts; but although what they ascribe to faith belongs to its various actings, yet if we examine the matter more accurately, we shall find that faith is one simple exercise of the mind, including, however, both the understanding and will; and that all its various acts arise from the various truths brought into view. A full persuasion of the truth revealed, is faith, in every case; but when the truth believed is a divine promise, this persuasion is of the nature of trust or confidence. Most of the phrases which speak of faith are figurative, and express the common actings of faith in allusion to some analagous thing. Thus receiving, flying for refuge, looking, coming, hungering, and thirsting, &c. are used to convey to our minds

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