is that influence that faith has in the affair of justification that is expressed in scripture by being justified by faith.

;

Here, if I may humbly express what seems evident to me, though faith be indeed the condition of justification so as nothing else is, yet this matter is not clearly and sufficiently explained by saying that faith is the condition of justification and that because the word seems ambiguous, both in common use, and also as used in divinity. In one sense, Christ alone performs the condition of our justification and salvation; in another sense, faith is the condition of justification: in another sense, other qualifications and acts are conditions of salvation and justification too. There seems to be a great deal of ambiguity in such expressions as are commonly used, (which yet we are forced to use,) such as condition of salvation, what is required in order to salvation or justification, the terms of the covenant, and the like; and I believe they are understood in very different senses by different persons. And besides, as the word condition is very often understood in the common use of language, faith is not the only thing in us that is the condition of justification; for by the word condition, as it is very often (and perhaps most commonly) used, we mean any thing that may have the place of a condition in a conditional proposition, and as such is truly connected with the consequent, especially if the proposition holds both in the affirmative and negative, as the condition is either affirmed or denied. If it be that with which, or which being supposed, a thing shall be, and without which, or it being denied, a thing shall not be, we in such a case call it a condition of that thing. But in this sense faith is not the only condition of salvation and justification; for there are many things that accompany and flow from faith, with which justification shall be, and without which it will not be, and therefore are found to be put in scripture in conditional propositions with justification and salvation, in multitudes of places; such are love to God, and love to our brethren, forgiving men their trespasses, and many other good qualifications and acts. And there are many other things besides faith, which are directly proposed to us, to be pursued or performed by us, in order to eternal life, which if they are done, or obtained, we shall have eternal life, and if not done, or not obtained, we shall surely perish. And if faith was the only condition of justification in this sense, I do not apprehend that to say faith was the condition of justification, would express the sense of that phrase of scripture, of being justified by faith. There is a difference between being justified by a thing, and that thing universally, necessarily, and inseparably attending justification; for so do a great many things that we are not said to be justified by. It is not the inseparable connection

with justification that the Holy Ghost would signify (or that is naturally signified) by such a phrase, but some particular influence that faith has in the affair, or some certain dependence that effect has on its influence.

Some, aware of this, have supposed, that the influence or dependence might well be expressed by faith's being the instrument of our justification; which has been misunderstood, and injuriously represented, and ridiculed by those that have denied the doctrine of justification by faith alone, as though they had supposed faith was used as an instrument in the hand of God, whereby he performed and brought to pass that act of his, viz. approving and justifying the believer. Whereas it was not intended that faith was the instrument wherewith God justifies, but the instrument wherewith we receive justification; not the instrument wherewith the justifier acts in justifying, but wherewith the receiver of justification acts in accepting justification. But yet, it must be owned, this is an obscure way of speaking, and there must certainly be some impropriety in calling it an instrument wherewith we receive or accept justification; for the very persons who thus explain the matter, speak of faith as being the reception or acceptance itself; and if so, how can it be the instrument of reception or acceptance? Certainly there is a difference between the act and the instrument. Besides, by their own descriptions of faith, Christ, the mediator by whom, and his righteousness by which we are justified, is more directly the object of this acceptance and justification, which is the benefit arising therefrom more indirectly; and therefore, if faith be an instrument, it is more properly the instrument by which we receive Christ, than the instrument by which we receive justification.

But I humbly conceive we have been ready to look too far to find out what that influence of faith in our justification is, or what is that dependence of this effect on faith, signified by the expression of being justified by faith, overlooking that which is most obviously pointed forth in the expression, viz. that, (there being a mediator that has purchased justification,) faith in this mediator is that which renders it a meet and suitable thing, in the sight of God, that the believer, rather than others, should have this purchased benefit assigned to him.— There is this benefit purchased, which God sees it to be a more meet and suitable thing that it should be assigned to some rather than others, because he sees them differently qualified; that qualification wherein the meetness to this benefit, as the case stands, consists, is that in us by which we are justified. If Christ had not come into the world and died, &c. to purchase justification, no qualification whatever in us could render it a meet or fit thing that we should be justified. But the case being as it now stands, vis. that Christ has actually purchased

justification by his own blood for infinitely unworthy creatures, there may be certain qualifications found in some persons, which, either from the relation it bears to the mediator and his merits, or on some other account, is the thing that in the sight of God renders it a meet and condecent thing, that they should have an interest in this purchased benefit, and of which if any are destitute, it renders it an unfit and unsuitable thing that they should have it. The wisdom of God in his constitutions doubtless appears much in the fitness and beauty of them, so that those things are established to be done that are fit to be done, and that these things are connected in his constitution that are agreeable one to another. So God justifies a believer according to his revealed constitution, without doubt, because he sees something in this qualification that, as the case stands, renders it a fit thing that such should be justified; whether it be because faith is the instrument, or as it were the hand, by which he that has purchased justification is apprehended and accepted, or because it is the acceptance itself, or whatever else. To be justified, is to be approved of God as a proper subject of pardon, with a right to eternal life; and therefore, when it is said that we are justified by faith, what else can be understood by it, than that faith is that by which we are rendered approvable, fitly so, and indeed, as the case stands, proper subjects of this benefit?

This is something different from faith being the condition of justification, though inseparably connected with justification. So are many other things besides faith; and yet nothing in us but faith renders it meet that we should have justification assigned to us; as I shall presently shew in answer to the next inquiry, viz.

2. How this is said to be by faith alone, without any manner of virtue or goodness of our own. This may seem to some to be attended with two difficulties, viz. how this can be said to be by faith alone, without any virtue or goodness of ours, when faith itself is a virtue, and one part of our goodness, and is not only some manner of goodness of ours, but is a very excellent qualification, and one chief part of the inherent holiness of a Christian? And if it be a part of our inherent goodness or excellency (whether it be this part or any other) that renders it a condecent or congruous thing that we should have this benefit of Christ assigned to us, what is this less than what they mean who talk of a merit of congruity? And moreover, if this part of our Christian holiness qualifies us, in the sight of God, for this benefit of Christ, and renders it a fit or meet thing, in his sight, that we should have it, why should not other parts of holiness, and conformity to God, which are also very excellent, and have as much of the image of Christ in them, and are no less lovely in God's eyes, qualify us as much, and have as

much influence to render us meet, in God's sight, for such a benefit as this? Therefore I answer,

When it is said, that we are not justified by any righteousness or goodness of our own, what is meant is, that it is not out of respect to the excellency or goodness of any qualifications or acts in us whatsoever, that God judges it meet that this benefit of Christ should be ours; and it is not, in any wise, on account of any excellency or value that there is in faith, that it appears in the sight of God a meet thing, that he who believes should have this benefit of Christ assigned to him, but purely from the relation faith has to the person in whom this benefit is to be had, or as it unites to that mediator, in and by whom we are justified. Here, for the greater clearness, I would particularly explain myself under several propositions.

(1.) It is certain that there is some union or relation that the people of Christ stand in to him, that is expressed in scripture, from time to time, by being in Christ, and is represented frequently by those metaphors of being members of Christ, or being united to him as members to the head, and branches to the stock, and is compared to a marriage union between husband and wife. I do not now pretend to determine of what sort this union is; nor is it necessary to my present purpose to enter into any manner of disputes about it. If any are disgusted at the word union, as obscure and unintelligible, the word relation equally serves my purpose. I do not now desire to determine any more about it, than all, of all sorts, will readily allow, viz. that there is a peculiar relation between true Christians and Christ, which there is not between him and others; and which is signified by those metaphorical expressions in scripture, of being in Christ, being members of Christ, &c.t

"Our Saviour compares his mystical body, that is his church, to a vine, which his Father, whom he compares to a husbandman, hath planted; I am the true vine, and my Father is the husbandman. To represent to us the union that is betwixt Christ and all true Christians, and the influence of grace and spiritual life, which all that are united to him do derive and receive from him, he sets it forth to us by the resemblance of a vine and branches. As there is a natural vital union between the vine and the branches, so there is a spiritual union between Christ and true Christians; and this union is the cause of our fruitfulness in the works of obedience and a good life. There are some indeed that seem to be grafted into Christ by an outward profession of Christianity, who yet derive no influence from him, so as to bring forth fruit, because they are not vitally united to him."-Dr. Tillotson, in his 3d vol. of Serm. p. 307.

By this it appears that the vital union between Christ and true Christians, which is much more of a mystery than the relative union, and necessarily implies it, was not thought an unreasonable doctrine by one of the greatest divines on the other side of the question in hand.

The word union," in this connection, is both more intelligible and more appropriate, than the word relation; since in this connection the latter is the consequence of the former. As the doctrine of a vital union

(2.) This relation or union to Christ, whereby Christians are said to be in Christ, (whatever it be,) is the ground of their right to his benefits. This needs no proof; the reason of

to Christ is fundamentally important in Christianity, and inseparable from the doctrine of justification; and as our author passes it over with so much brevity, a few observations upon it in this place may appear the more needful.

1. The scriptures are not only full of the fact, but they abound with illustrations of it. The first part of John xv. is full and explicit to this purpose.

2. What the scriptures assert and illustrate, is abundantly corroborated by the reasonableness of the thing. To suppose the reality of vital religion without a corresponding vital union, is to suppose an important effect without an adequate cause, as shall be further shewn.

3. The question then is, What is the immediate cause of this vital union? Now as the union subsisting is between the Spirit of Christ and man, the immediate cause must be in the one or the other of these, or in both at the same instant, or in neither. If the immediate cause be in MAN, he makes his approach to Christ either as a carnal or a spiritual man, for there is no conceivable medium. But the idea of a carnal man uniting himself to Christ in order to form a vital union, is both unscriptural and unreasonable. It is unscriptural; for the scripture asserts that " The carnal mind is enmity against God;" how then can it be the cause of a vital union? "Of Him are ye in Christ Jesus;"-" and you hath he quickened who were dead in trespasses and sins ;"-it is not therefore the carnal man that unites himself to Christ, or quickens himself in order to effect it. It is also unreasonable; for it supposes a glorious effect without an adequate cause. The effect is spiritual, while the cause is carnal, which are not only different but even directly opposite. What ideas can be more contradictory, or sentiment more unreasonable?

4. The supposition of two simultaneous causes, the one being the Spirit of Christ, and the other the carnal man, involves the same inconsistency, For how can the mere circumstance of time, irrespective of causal influence, make any difference? If the carnal mind be adequate to unite itself to Christ, at one time, why not at another time as well, except some causal influence makes the difference? For surely no one can suppose that some individual moment of time, as distinguished from others preceding, constitutes the cause of difference.

5. To suppose a spiritual man, whether by the exercise of his faith or by any other mental act, in the cause of a vital union, is no less inconsistent than the former suppositions. For how came he to be a spiritual man without a spiritual causal influence? But if such influence be admitted as a predisposing cause of his vital acts, it is incumbent on the objector to shew that such causal influence may take place without vital union. This, I am persuaded no one can do. It is contrary to all analogy, and to every sound principle of true philosophy. It is contrary to Christian experience and revealed statements. What effect in physical nature can be produced, which does not imply a causal union? Does not the divine energy pervade all second causes in the way of union with them, in order to the production of their effects? and what miraculous effects have ever been produced without a present uniting cause? For instance, when Lazarus came forth from death to life, was there not an uniting causal influence to produce the change? and if we appeal to an experienced intelligent Christian, will he not own, will he not maintain, according to his views of revealed truth, that the powerful, the quickening, and uniting presence, the vital and transforming energy of the Spirit of God or of Christ in him, was the cause of his own vitality? Nay, would be not be shocked to hear any one maintain the contrary?

6. Perhaps it may be thought, that—though in the great laboratory of physical nature, in the bowels of the earth and in the surrounding atmosphere, a causal union be necessary to produce chemical effects; and that though in all works of mechanism a causal union is requisite to the existence of mechanical effects; and that, moreover, though the sun by his light and heat produces an