4. "The end" for which Chrift is propofed in the promises of the Gofpel, namely, "the falvation of fin"ners," belongs to the object of faith, as juftifying. Hence, the forgiveness of fins and eternal life, are propofed as things to be believed unto Juftification, or as the object of our faith; and whereas the just is to live by his faith," and believe for himself in particular, fome have affirmed, that the pardon of our own fins, is the proper object of our faith; and indeed it belongs thereto, when in the way and order of God and the Gospel we can attain unto it. 66 Wherefore afferting "the Lord Jefus Chrift, in the "work of his mediation, to be the object of faith unto Juftification," I include therein-the grace of God, which is the caufe; the pardon of fin, which is the effect; and the promises of the Gofpel, which are the means of communicating Chrift and the benefit of his mediation to us. And all these things are fo united in their mutual relations, and so connected in the purpose of God and in the Gospel, that the believing of any one of them virtually includes the belief of the reft; and if any one of them is difbelieved, the reft are fruftrated and made void. The due confideration of these things, removes all the difficulties that arife about the nature of faith. Some fix their faith, principally, on the grace and love of God; fo especially did the faints under the Old Teftament, before the clear revelation of Chrift and his mediation fo did the Pfalmift, Pfal. cxxx. 4. and xxxiii. 18. and the Publican, Luke xviii. 13. but this they did, not abfolutely, but with respect to demption that is in the blood of Chrift *;" and so the Scripture proposes them to us, for this the channel of their communication to us. Some, again, fix their faith, principally, on Jefus Chrift, his Mediation, and the benefits thereof; fo the Apostle Paul, Gal. ii. 20. E 2 *Dan. ix. 17. "the re Phil. Phil. iii. 8. but this they do, not abfolutely, but with refpect to the grace and love of God, from whence they are communicated*. Some, in a peculiar manner, fix their fouls in believing, on the Promifes, as Abraham, for example +; and thus they are proposed to us in the Scripture, as the object of faith; but not merely as divine revelations, but as they propofe Christ and his benefits to us, from the grace and love of God. Some fix their faith on the things themfelves, as pardon and eternal life; and thefe alfo are proposed to us in Scripture as the object of faith §; but in their proper order, as effects of the love of God, through Christ, and as proposed in the Gospel. And thus we have the object of faith entire, agreeably to the Scripture and experience. Thefe Pfal. 130. iv. *Rom. viii. 32. John iii. 16. Eph. i. 6, 8. † Gen xv. 16. chap. vi. 12, 13. Tit. i. 2. Some have inquired whether juftifying faith, as fuch, hath equal refpect to Chrift, as a King and Prophet, as well as a Priest? To which I answer, 1. Faith refpects the perfon of Chrift for all thofe ends for which he is the ordinance of God. 2. We cannot fo receive Chrift in the promife, as to exclude any of his offices. 3. In receiving Chrift for Justification, formally, our diftinct design is to be juftiäed, to be freed from guilt, and to obtain a perfect righteousnefs: every believer hath other defigns alfo, as the fanctification of his nature, &c. But this is all he aims at in receiving Chrift for Juftification. 4. Juftifying faith, in that act of it whereby we are juftified, refpects Chrift in his priefly office alone, as he was the furety of the covenant. 5. But in this affertion, we do not exclude, but comprife all that depends on the fatisfaction of Chrift, or concurs to render it effectual to our Juftification: as, (1.) The free grace of God, in giving Chrift for us and to us. (2.) Whatever in Chrift himself was neceffary antecedently to his discharge of that office, accompanying it, or confequent upon it: fuch as his incarnation, obedience, refurrection, &c. (3.) All the means whereby the righteoufnefs of Chrift is applied to us; as the promife of the Gofpel, and efpecially the Holy Spirit, who is the efficient caufe thereof. 1 Cor. vi. xi. All These things are impioufly oppofed by the Socinians and others, as inconfiftent. They fay, that the grace of God, and the fatisfaction of Chrift, are opposite and inconfiftent; fo that if we admit the one, we must deny the other but as these things are so proposed in Scripture, as, that without granting them both, neither can be believed; fo faith, which fixeth itself on Chrift and redemption in his blood, as the ordinance of God, the effect of his wisdom, grace and love, finds reft in them both, and in nothing else. The whole is expreffed by the Apostle, Rom. iii. 24, 25. "Being juftified freely by his grace, through the redemption that is in Chrift Jefus; whom God hath let forth to be a Propitiation, through faith in his blood; to declare his righteousness for the remiffion of fins." To which we may add, Ephes, i. 6, 7. "He hath made us accepted in the Beloved, in whom we have redemption through his blood, according to the riches of his grace." That, by which we are juftified, is the special object of our faith unto Juftification: this is Chrift, in the work of his mediation; for "in him, we have redemption, through his blood:" Chrift, as a propitiation, is the caufe of our Juftification, and the object of our faith; but, then, he is fo, under this formal confideration-as the ordinance of God for that end: God fet him forth for that purpose; he is the effect of divine wisdom, grace and love: we have “ redemption in his blood, according to the riches of his grace; and herein he abounds towards us in all wisdom *"> All the actings of the kingly and prophetical offices of Christ, are good, holy, and bleffed in themselves; and no lefs neceflary to our falvation, than the atonement which he made: but whatever he did on earth with God for the church, in obedience, fuffering, and offering up of himself; and whatever he doth in heaven in interceffion, belong entirely to his priestly office: And in these things alone doth a convinced finner find relief, when he feeks after deliverance from fin and acceptance with God. * Eph. i. 8. Thus we reduce into a perfect harmony, whatever is fpoken in the Scripture respecting the object of justifying faith feveral things are diftin&tly mentioned, yet no one of them is to be taken as the entire, adequate object of faith but confider them all in their relation to Chrift, and they have all their proper place; namely, the grace of God, which is the caufe; the pardon of fin, which is the effect; and the promifes of the Gofpel, which are the means, whereby Christ, and the benefits of his mediation, are communicated to us. JUSTI CHA P. II. The Nature of Justifying Faith. STIFYING faith confifteth in the Heart's approbation of the way of Juftification and jalvation of finners by Jefus Chrift propofed in the Gospel, as proceeding from the grace, wisdom, and love of God, with its acquiefcence therein as to its own concern and condition. In the confirmation of this defcription of faith, we fhall confider, 1. Its oppofite, or privative unbelief. 2. The defign of God in the Gospel. 3. The compliance of faith with that design; and, 4. The order, method, and way of believing, as declared in the Scripture. 1. The Gofpel is the revelation of that way of falvation for finners, which God in his infinite wisdom, love, and grace, hath prepared. Herein, "the righteoufnefs of God," that which he requires, accepts and approves unto falvation, "is revealed from faith It is the record of God † ;" and, to faith." Rom. i. 17. ↑ John v. x. "the the counfel of God." In the preaching of the Gospel, this way of falvation is proposed to finners, as the grand effect of divine wifdom and grace. Unbelief is the rejection, neglect, non-admiffion, or difapprobation of it, on the terms whereon, and for the ends for which, it is propofed. Thus the Pharifees rejected the counsel of God against themselves," or to their own ruin †. They would none of my counfel," is an expreffion to the fame purpose ‡; fo is, the "neglect of this great falvation §;" not giving it that admiffion which its excellency demands. It is called, a difallowing of Chrift |;" the ftone, which the builders difapproved," as unfit for the place and ufe to which it was defigned. This is unbelief. Most of those who first rejected the Gofpel, did it under this notion, that the way of falvation therein propofed, was a way not anfwering the divine goodness and power, fuch as they might fafely confide in. "We preach Chrift crucified," faid the Apostle; "to the Jews a ftumbling block, and to the Greeks foolishnefs; but to them that are called-Chrift the power of God, and the wisdom of God q." They propofed Chrift crucified as the ordinance of God for the falvation of finners; as the great effect of his wisdom and power; but unbelievers rejected it as fuch, esteeming it both weaknefs and folly. And thus it is with unbelievers ftill. Their unbelief does not confift in the want of an affent to the truths of the doctrine of the Gospel; for, from fuch an affent they are faid, in many places of the Scripture, to believe: Nor is it the want of a special fiduciary application of the promises of the Gospel to themfelves, and the belief of the pardon of their own fins in particular; for this is not proposed to them in the Gospel, which they are first to believe; and there may as that be a believing Heb. ii. 3 Prov. i. 30. |