representing faith as a compendious term, denoting the whole of that profession and obedience which Christ requires of his disciples: so that they suppose we are justified by embracing and obeying the gospel, as a mitigated law of works; and that Christ purchased for us the acceptance of sincere, instead of perfect obedience. Their definition of faith comprises in it repentance, love, and obedience; and on this plan it would at least be equally proper to say, that we are justified by our love and its fruits, as by our faith, if any distinction were admitted. But how different is this to the language of the sacred oracles! Surely in this case we should be justified by "works of righteousness that "we had done;" though not by "the works of the law." It has not, however, yet been shewn in what part of the New Testament this mitigated law may be found: for certainly nothing like it is contained in our Lord's sermon on the mount, or in the preceptive part of the apostolical epistles. Neither are we told precisely what it requires, or what exact measure of obedience will justify a man according to it. It is not easy on this plan to understand in what sense Christ "magnified the "law and made it honourable;" how " the law is "established by faith;" for which of our sins the death of Christ atoned; (seeing the moral law is repealed, and a milder law given, by obedience to which we are justified:) or how boasting can be excluded. In fact, this absurd sentiment totally "makes void" the "holy, just, and good law" of God; and alters the standard of our duty, from the exact requirements of the spiritual precept, to a vague indeterminate idea called sincere obedience,

which may be modelled and varied according to the reasonings and inclinations of mankind: and thus it virtually sets aside both the law and the gospel. But as faith, in respect of justification, is not only opposed to the works of the law, but distinguished from repentance, hope, and charity, as exercised by believers; and as none of these, nor any kind or degree of obedience, is ever said to justify a man in the sight of God; so we are warranted to decide without hesitation, that the apostles never meant by faith such a compound of all the distinct parts of Christianity; and that this supposition would imply, that they used the most unsuitable and obscure expressions which could possibly have been devised. True faith, no doubt, is inseparably connected with, or produces, all the other essential parts of Christianity; and, in like manner, a complete human body has ears, hands, and feet, as well as eyes; yet the eyes alone are capable of seeing. Thus the tree produces the fruit; yet it is distinct from it; and the stem or branches of the tree may answer purposes, for which the fruit, though valuable, is totally unfit. It is, therefore, a very different thing to say that living faith is connected with repentance, works by love, and produces obedience; than to contend that it includes them, and that we are justified by repentance, love and obedience, as parts of our faith.

Others again suppose, that faith is nothing more than an assent to the truth of Christianity; and that a Jew or Gentile, on embracing and professing the gospel, was delivered from the guilt of his former sins; that, being thus brought into a justi

fied state, he would continue in it, or fall from it, according to his subsequent behaviour: and that his justification at the last day must be by his own works, if he escape final condemnation. But here again we inquire, how this system can consist with the very meaning of the word justify, or account righteous, when the sinner is merely put upon a new probation to work out a righteousness for himself? how it consists with believers "not coming "into condemnation," and "having eternal life ?” how it excludes boasting? and where it is found in the sacred oracles?-In fact, the dead faith exploded by James is here brought forward for the sinner's first justification; while the dead works of a mere formalist are generally meant by the obedience which is at last to justify such a believer : so that the sentiment verges on the one hand to an antinomian abuse of the gospel, and on the other to a pharisaical rejection of it!

Let us then hear the words of the inspired apostle on this subject. "Therefore by the deeds "of the law, shall no flesh be justified in the sight "of God: for by the law is the knowledge of sin. "But now the righteousness of God without "the law is manifested, being witnessed by the "law and the prophets: even the righteousness "which is by faith of Jesus Christ unto all and upon all them that believe; for there is no difference, for all have sinned and come short of "the glory of God: being justified freely by his grace through the redemption that is in Christ Jesus,"

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What does he mean by "the right

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66 eousness of God without the law," which was "witnessed by the law and the prophets;" and which is "unto all and upon all them that be"lieve?” He elsewhere says that "Christ is the "end of the law for righteousness unto every one "that believeth." His obedience unto death, as Emmanuel, "God manifest in the flesh," in our nature, as our surety, and in order to "bring in an everlasting righteousness," was infinitely. valuable; and honoured the law of God more than the perfect obedience of all creatures ever could have done. It was predicted and prefigured in the law of Moses, and the prophets expressly testified it. 66 Surely shall one say, In Jehovah "have I righteousness and strength. In Je"hovah shall all the seed of Israel be just"fied, and shall glory." "This is the name,

whereby he shall be called, Jehovah our Right66 eousness."2 Can we then doubt the apostle's meaning in the before-cited passage This "right

eousness of God is without the law," being entirely independent of our personal obedience, either before or after justification: it becomes ours by faith in Christ Jesus ;" and in the next chapter we read of " righteousness imputed without "works." Is it not then plain that "the right

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eousness of God is unto all that believe," by imputation? Thus likewise it is "upon all that "believe :"-for they "have put on Christ."4 God now looking on them, there appears nothing but Christ; they are as it were covered all over

6

1 Rom. x. 4.

3 Rom. iv. 6.

2 Is. xlv, 24, 25. Jer, xxiii. 6.

1 Gal. iii. 27:

'with him, as a man with the clothes he hath put ' on. Hence in the next verse it is said, they "are all one in Christ Jesus," as if there were ' but one person.' These are the words in which Mr. Locke delivers his exposition of this text.

As our sins were imputed to Christ, and he endured the curse which we deserved; so his righteousness is imputed to us, if believers, and becomes our title to the heavenly inheritance. "He was made sin for us who knew no sin; that "we might be made the righteousness of God in "him:" The grand design of this stupendous plan is declared to be," that God might be just, and the justifier of him that believeth in Jesus;" while "to him that worketh not, but believeth in him "that justifieth the ungodly, his faith is counted "for righteousness."2 In this respeet, "there "is no difference; for all have sinned, and come "short of the glory of God:" nor can any man in the world be justified before him, except he receive “the righteousness of God by faith."

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But what then is faith? To answer this question I would observe, that faith, or believing, in common language implies credit given to a report, testimony, or promise; or confidence placed in any person and almost all the affairs of life are conducted on this principle, that men in ordinary circumstances are entitled to a measure of credit and confidence. But, "if we receive the witness "of men, the witness of God is greater."3 "The testimony of the Lord is sure, making wise the

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12 Cor. v.. 21.

3 1 John v.

9.

2 Rom. iii. 25-31. iv. 5.