Part 15

The only thing that remains to be explained is; how God may be said to be reconciled by the blood of Christ, to a person who is in an unconverted state, and as such, represented as a child of wrath? for the understanding of which, let us consider, that so long as a person is an unbeliever, he has no ground to conclude, according to the tenor of God’s revealed will, that he is reconciled to him, or that he is any other than a child of wrath. Nevertheless, when we speak of God’s being reconciled to his elect, according to the tenor of his secret will, before they believe, that is in effect to say, that justification, as it is an immanent act in God, is antecedent to faith, which is a certain truth, inasmuch as faith is a fruit and consequence thereof: whereas, God does not declare that he is reconciled to us, or give us ground to conclude it; whereby we appear no longer to be children of wrath, till we believe. If this be duly considered, we have no reason to assert, that God is reconcileable, rather than reconciled by the death of Christ, lest we should be thought to maintain the doctrine of justification, or deliverance from wrath, as a declared act, before we believe. And to this we may add, that God was reconcileable to his elect, that is, willing to be reconciled to them before Christ died for them; otherwise he would never have sent him into the world to make reconciliation for the sins of his people: he was reconcileable, and therefore designed to turn from the fierceness of his wrath; and in order thereunto, he appointed Christ to make satisfaction for sin, and procure peace for them.

[3.] There is not the least inconsistency between those scriptures which speak of justification as being an act of God’s free grace, and others, which speak of it as being, by faith, founded on Christ’s righteousness; or between God’s pardoning sin freely, without regard to any thing done by us to procure it; and yet insisting on, and receiving a full satisfaction, as the meritorious and procuring cause of it. This is sometimes objected against what we have advanced in explaining the doctrine of justification, as being, in some respects, an act of justice, and in others, of grace; as though it were inconsistent with itself, and our method of explaining it were liable to an absurdity, which is contrary to reason; as though two contradictory propositions could be both true; namely, that justification should be an act of the strictest justice, without any abatement of the debt demanded, and yet of free grace, without insisting on the payment of the debt: but this seeming contradiction may be easily reconciled, if we consider that the debt was not paid by us in our own persons; which had it been done, it would have been inconsistent with forgiveness’s being an act of grace; but by our surety, and in that respect there was no abatement of the debt, nor did he receive a discharge by an act of grace, but was justified as our head or surety, by his own righteousness, or works performed by him; whereas, we are justified by his suretyship-righteousness, without works performed by us; and this surety was provided for us; as has been before observed; and therefore, when we speak of justification, as being an act of grace, we distinguish between the justification of our surety, after he had given full satisfaction for the debt which we had contracted; and this payment’s being placed to our account by God’s gracious imputation thereof to us, and our obtaining forgiveness as the result thereof, which can be no other than an act of the highest grace.

[4.] From what has been said concerning justification by faith, we infer, the method, order and time, in which God justifies his people. There are some who not only speak of justification before faith, but from eternity; and consider it as an immanent act in God in the same sense as election is said to be. I will not deny eternal justification, provided it be considered as contained in God’s secret will, and not made the rule by which we are to determine ourselves to be in a justified state, and as such to have a right and title to eternal life, before it is revealed or apprehended by faith: if we take it in this sense, it is beyond dispute, that justification is not by faith; but inasmuch as the most known, yea, the only sense in which justification is spoken of, as applied to particular persons, is, that it is by faith: therefore, we must suppose,

_1st_, That it is a declared act. That which is hid in God, and not declared, cannot be said to be applied; and that which is not applied, cannot be the rule by which particular persons may judge of their state. Thus, if we speak of eternal election, and say, That God has peremptorily determined the state of those that shall be saved, that they shall not perish; this is nothing to particular persons, unless they have ground to conclude themselves elected. So if we say that God has, from all eternity, given his elect into Christ’s hands; that he has undertaken before the foundation of the world, to redeem them; and that, pursuant hereunto, God promised that he would give eternal life unto them; or, if we consider Christ as having fulfilled what he undertook from all eternity, finished transgression, brought in everlasting righteousness, and fully paid the debt which he undertook; consider him as being discharged, and receiving an acquittance, when raised from the dead; and all this as done in the name of the elect, as their head and representative; and if you farther consider them, as it is often expressed, as virtually justified in him; all this is nothing to them, with respect to their peace and comfort; they have no more a right to claim an interest in this privilege or relation, than if he had not paid a price for them. Therefore, we suppose that justification, as it is the foundation of our claim to eternal life, is a declared act.

_2d._ If justification be a declared act, there must be some method which God uses, whereby he declares, or makes it known. Now it is certain, that he, no where in scripture, tells an unbeliever that he has an interest in Christ’s righteousness, or that his sins are pardoned, or gives him any warrant to take comfort from any such conclusion; but, on the other hand, such an one has no ground to conclude any other, concerning himself, but that he is a child of wrath; for he is to judge of things according to the tenor of God’s revealed will. Christ’s righteousness is nothing to him in point of application; he is guilty of bold presumption if he lays claim to it, or takes comfort from it, as much as he would be were he to say, some are elected, therefore I am. Nevertheless,

_3d_, When a person believes, he has a right to conclude, that he is justified, or to claim all the privileges that result from it; and this is what we call justification by faith, which therefore cannot be before faith; for that which gives a person a right to claim a privilege, must be antecedent to this claim; or, that which is the foundation of a person’s concluding himself to be justified, must be antecedent to his making this conclusion; and in this respect, all who duly consider what they affirm, must conclude that justification is not before faith.

[5.] From what has been said concerning the office or use of faith in justification, as it is an instrument that applies Christ’s righteousness to ourselves, we infer; that it is more than an evidence of our justification: we do not indeed deny it to be an evidence that we were virtually justified in Christ as our head and representative, when he was raised from the dead, in the same sense as it is an evidence of our eternal election: but this is equally applicable to all other graces, and therefore cannot be a true description of justifying faith. If we are justified by faith, only as it is an evidence of our right to Christ’s righteousness, we are as much justified by love, patience, and submission to the divine will, or any other grace that accompanies salvation; but they who speak of faith as only an evidence, will not say that we are justified by all other graces, in the same sense as we are justified by faith; and indeed, the scripture gives us no warrant so to do.

[6.] From what has been said concerning faith as giving us a right to claim Christ’s righteousness, we infer; that a person is justified before he has what we call, the faith of assurance; of which more hereafter: therefore we consider the grace of faith, as justifying or giving us a right to claim Christ’s righteousness, whether we have an actual claim or no. This must be allowed, otherwise the loss of this assurance would infer the suspension or loss of our justification, and consequently would render our state as uncertain as our frames, or our peace with God, through our Lord Jesus Christ, as liable to be lost as that peace and joy which we sometimes have in believing, and at other times are destitute of.

[7.] From what has been said concerning justifying faith’s being accompanied with all other graces, we infer; that that faith which is justifying, is also a saving grace, or a grace which accompanies salvation; but yet there is this difference between saving faith, as we generally call it, and justifying, in that the former respects Christ in all his offices, the latter considers him only in his Priestly office, or as set forth to be a propitiation for sin. And this leads us to consider the grace of faith in its larger extent, both with respect to its acts and objects, as contained in the former of the answers we are explaining: and therefore,

We are now to consider the nature of faith in general, or of that faith, which, as before explained, we call justifying. There are some things in this grace which are common to it with other graces; particularly, it is styled a saving grace, not as being the cause of our salvation, but as it accompanies, or is connected with it. Again, it is said to be wrought in the heart of a sinner, to distinguish it from other habits of a lower nature, which are acquired by us; and it is said to be wrought by the Spirit and Word of God; by his Spirit, as the principal efficient, who, in order thereunto, exerts his divine power; and by the word, as the instrument which he makes use of. The Word presents to us the object of faith; and it is God’s ordinance, in attending to which, he works and excites it.

Moreover, there are several things supposed or contained in this grace of faith, which are common to it, with other graces. As when a believer is said to be first convinced of sin and misery, and of his being unable to recover himself out of the lost condition in which he is, by nature; and the impossibility of his being recovered out of it by any other creature; in all these respects, faith contains in it several things in common with other graces; particularly with conversion, effectual calling, and repentance unto life. These things, therefore, we shall pass over as being considered elsewhere, and confine ourselves to what is peculiar to this grace mentioned in this answer; only some few things may be observed concerning it, as it is styled a saving grace, and wrought in the heart of man, by the Spirit and Word of God; and we shall add some other things, of which we have no particular account in this answer; which may contain a more full explication of this grace: in speaking to which, we shall observe the following method;

I. We shall consider the meaning of the word _faith_, in the more general idea of it.

II. We shall speak particularly concerning the various kinds of _faith_. And,

III. The various objects and acts of saving faith; especially as it assents to the truth of the promise of the gospel, and receives, and rests upon, Christ and his righteousness, held forth therein.

IV. We shall consider it as a grace that accompanies salvation, and wrought in the heart by the power of the Spirit, and instrumentality of the word.

V. We shall consider it as strong or weak, increasing or declining, with the various marks and evidences thereof.

VI. We shall speak of the use of faith in the whole conduct of our lives; as every thing we do in an acceptable manner, is said to be done by it.

VII. We shall shew how it is to be attained or increased, and what are the means conducive thereunto.

I. Concerning the meaning of the word _faith_, in the more general idea thereof. It is either an assent to a truth, founded on sufficient evidence; or a confiding or relying on the word or power of one, who is able and willing to afford us sufficient help or relief.[59]

1. As to the former of these, as it contains an assent to a truth proposed and supported by sufficient evidence. This is more especially an act of the understanding; and it is necessary, in order hereunto, that something be discovered to us, as the matter of our belief, which demands or calls for our assent; and that is considered either only as true, or else, as true and good: if it be considered only as true, the faith, or assent that is required thereunto is speculative; but if we consider it not only as true, but good, or, as containing something redounding to our advantage; then the faith resulting from it is practical, and seated partly in the understanding, and partly in the will; or, at least, the will is influenced and inclined to embrace what the understanding not only assents to as true, but proposes to us as that which if enjoyed would tend very much to our advantage.

As to this general description of faith, as an assent to what is reported, founded upon sufficient evidence, we may farther consider;[60] that it is not in our power to believe a thing, unless the judgment be convinced, and we have ground to conclude it to be true, and accordingly there must be something which has a tendency to give this conviction; and that it is what we call evidence: every thing that is reported is not to be credited; since it has very often no appearance of truth in it: and it is reasonable for the understanding, to demand a proof before it yields an assent; and if it be a matter of report, then we are to consider the nature of the evidence, whether it be sufficient, or insufficient to persuade us to believe what is reported; and according to the strength or credibility thereof, we believe, hesitate about it, or utterly reject it. If, according to our present view of things, it may be true or false, we hardly call it the object of faith; we can only say concerning it, that it is probable; if it be, on the other hand, attested by such evidence, as cannot, without scepticism be denied; hence arises what we call certainty, or an assurance of faith, supported by the strongest evidence.

Moreover, according to the nature of the evidence, or testimony, on which it is founded, it is distinguished into human and divine; both of these are contained in the apostle’s words, _If we receive the witness of men, the witness of God is greater_, 1 John v. 9. As for human testimony, though it may not be termed false, yet it can hardly be deemed any other than fallible, since it cannot be said concerning sinful man, that it is impossible for him to lie or deceive, or be deceived himself; but when we believe a thing on the divine testimony, our faith is infallible: it is as impossible for us to be deceived as it is for God to impart that to us, which is contrary to his infinite holiness and veracity. It is in this latter sense that we consider the word _faith_, when we speak of it as an act of religious worship, or included or supposed in our idea of saving faith; and so we style it a firm assent to every thing that God has revealed as founded on the divine veracity.

Let us now consider faith as it contains an assent to a thing, not only as true, but as good; upon which account we call it a practical assent, first seated in the understanding; and then the will embraces what the understanding discovers to be conducive to our happiness; we first believe the truth of it, and then regulate our conduct agreeably thereunto. As when a criminal hears a report of an act of grace being issued forth by the king, he does not rest in a bare assent to the truth thereof, but puts in his claim to it. Or, as when a merchant is credibly informed, that there are great advantages to be obtained by trading into foreign countries; he receives the report with a design to use all proper methods to partake of the advantage; as our Saviour illustrates it, when he compares _the kingdom of heaven unto a merchant man seeking goodly pearls; who, when he had found one pearl of great price, went and sold all that he had, and bought_, Matt. xiii. 45. We have sufficient evidence to support our faith, that there is forgiveness of sin, through the blood of Christ; and that all spiritual blessings are treasured up in him, for the heirs of salvation: in this respect faith does not contain a bare speculative assent to the truth of this proposition; but it excites in us an endeavour to obtain these blessings in that way which is prescribed by him, who is the giver thereof.

2. Faith may be farther considered, as denoting an act of trust or dependence on him, who is the object thereof. This is very distinct from the former sense of the word: for though it supposes indeed an assent of the understanding to some truth proposed; yet this truth is of such a nature, as that it produces in us a resting or reliance on one who is able, and has expressed a willingness to do us good; and whose promise relating hereunto, is such, as we have ground to depend on. This supposes in him, who is the subject thereof, a sense of his own weakness or indigence, and in him that is the object of it, a fitness to be the object of trust, for his attaining relief: thus the sick man depends upon the skill and faithfulness of the physician, and determines to look no farther for help, but relies on his prescriptions, and uses the means that he appoints for the restoring of his health; or, as when a person is assaulted by one who threatens to ruin him, and is able to do it, as being an over-match for him, he has recourse to, and depends on the assistance of one that is able to secure and defend him, and thereby prevent the danger that he feared. Thus Jehoshaphat, when his country was invaded by a great multitude of foreign troops, being apprehensive that he was not able to withstand them; he exercises this faith of reliance on the divine power, when he says, _We have no might against this great company, that come against us; neither know we what to do, but our eyes are upon thee_, 2 Chron. xx. 12. And God is very often, in scripture, represented as the object of trust: so the church says, _I will trust, and not be afraid; for the Lord Jehovah is my strength_; and elsewhere, _he that walketh in darkness and hath no light_, Isa. xii. 2. that is, knows not which way to turn, is helpless and destitute of all comfort, is encouraged to _trust in the name of the Lord, and stay upon his God_, chap. l. 10. This is truly and properly a divine faith, and accordingly an act of religious worship; and is opposed to a _trusting in man, and making flesh his arm_, Jer. xvii. 5. and it supposes a firm persuasion, that God is able to do all that for us which we stand in need of; and that he has promised that he will do us good, and that he will never fail nor forsake them that repose their trust or confidence in him: with this view the soul relies on his perfections, seeks to him for comfort, and lays the whole stress of his hope of salvation on him, not doubting concerning the event hereof, but concluding himself safe, if he can say, that _the eternal God is his refuge, and underneath are the everlasting arms_, Deut. xxxiii. 27. This leads us,

II. To consider the various kinds of faith, as mentioned in scripture. Thus we read of a faith that was adapted to that extraordinary dispensation of providence, in which God was pleased to confirm some great and important truths by miracles; which is therefore styled a faith of miracles. There is also a faith that has no reference to a supernatural event, or confined to any particular age or state of the church, in which miracles are expected, but is founded on the gospel-revelation, which, how much soever it may resemble saving faith, yet falls short of it; and there is a faith which is inseparably connected with salvation.

1. Concerning the faith of miracles. This is what our Saviour intends, when he tells his disciples, That _if they had faith as a grain of mustard-seed, they should say unto this mountain, Remove hence to yonder place, and it should remove; and nothing should be impossible unto them_, Matt. xvii. 20. This is such a faith that many had, who were not in a state of salvation; as is plain from what our Saviour says, that _many will say to him in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name have done many wonderful works? to whom he will profess I never knew you_; and his commanding them to _depart from him_ as having _wrought iniquity_, chap. vii. 22, 23. And the apostle Paul supposes, that a person might have _all faith_, that is, this kind of faith; _so that he might remove mountains_, 1 Cor. xiii. 2. which is a proverbial expression, denoting, that extraordinary and miraculous events might attend it; and yet, at the same time, be destitute of _charity_, or love to God, and consequently without saving grace; and so appear, in the end, to _be nothing_.

Some have questioned whether this faith of miracles was peculiar to the gospel-dispensation, in the time of our Saviour and the apostles, and so was not required in those who wrought miracles under the Old Testament dispensation; though others suppose, that, from the nature of the thing, it was always necessary that faith should be exercised, when a miracle was wrought; though it is true, we have little or no account of this faith, as exercised by those that wrought miracles before our Saviour’s time; and therefore, we cannot so peremptorily determine this matter; but according to the account we have thereof in the New Testament, there were several things necessary to, or included in this faith of miracles.

(1.) Some important article of revealed religion must be proposed to be believed; and in order thereunto, an explicit appeal made to God, in expectation of his immediate interposure in working a miracle for that end: every thing that was the object of faith, was not, indeed, to be proved true by a miracle, but only those things which could not be sufficiently evinced without it, so as to beget a divine faith in those who were the subjects of conviction. We never read that miracles were wrought to convince the world that there was a God, or a providence; or, to persuade men concerning the truth of those things that might be sufficiently proved by rational arguments: but when there could not be such a proof given without the finger of God being rendered visible by a miracle wrought, then they depended on such an instance of divine condescension; and the people who were to receive conviction, were to expect such an extraordinary event.