Chapter 15: Faith Alone

THe truth which we plead has two parts. (1.) That the righteousness of God imputed to us, unto the justification of life, is the righteousness of Christ, by whose obedience we are made righteous. (2.) That it is faith alone, which on our part is required to interest us in that righteousness, or whereby we comply with Gods Grant and communication of it, or receive it unto our Use and benefit. For although this faith is in it self the radical principle of all obedience, and whatever is not so, which cannot, which does not on all occasions, evidence, prove, shew or manifest it self by works, is not of the same kind with it, yet as we are justified by it, its act and duty is such, or of that nature, as that no other grace, duty or work can be associated with it, or be of any consideration. And both these are evidently confirmed in that description which is given us in the scripture of the nature of faith and believing unto the justification of life.

I know that many Expressions used in the declaration of the nature and work of faith herein, are Metaphorical, at least are generally esteemed so to be. But they are such as the Holy Ghost in his Infinite wisdom thought meet to make use of, for the Instruction and Edification of the church. And I cannot but say, that those who understand not how effectually the light of knowledg is communicated unto the minds of them that believe by them, and a sense of the things intended unto their Spiritual Experience, seem not to have taken a due consideration of them. Neither whatever Skill we pretend unto, do we know always what expressions of Spiritual things are Metaphorical. Those oftentimes may seem so to be, which are most proper. However it is most safe for us to adhere unto the Expressions of the Holy Spirit, and not to embrace such senses of things as are inconsistent with them, and opposite unto them. Wherefore,

1. That faith whereby we are justified, is most frequently in the New testament expressed by receiving. This notion of faith has been before spoken unto, in our general inquiry into the use of it in our justification. It shall not therefore be here much again insisted on. Two things we may observe concerning it. (1.) That it is so expressed with respect unto the whole object of faith, or unto all that does any way concur unto our justification. For (1.) We are said to receive Christ himself. Unto as many as have received him, he gave power to become the Sons of God, John 1:12. As you have received Christ Jesus the Lord, Colossians 2:6. In Opposition hereunto Unbelief is expr by not receiving of him, John 11:1. Chap. 3:11. Chap. 12:48. Chap. 14:17. And it is a receiving of Christ, as he is the Lord our righteousness, as of God he is made righteousness unto us. And as no grace, no duty can have any co-operation with faith herein, this Reception of Christ not belonging unto their nature, nor comprized in their exercise; so it excludes any other righteousness from our justification but that of Christ alone. For we are justified by faith; faith alone receivs Christ, and what it receives is the cause of our justification, whereon we become the Sons of God. So we receive the atonement, made by the blood of Christ, Romans 5:11. For God has set him forth to be a propitiation through faith in his Blood. And this receiving of the atonement, includs the souls Approbation of the way of salvation by the blood of Christ, and and the appropriation of the atonement made thereby unto our own souls. For thereby also we receive the forgiveness of sins; That they may receive the forgiveness of sin, through the faith that is in me, Acts 26:18. In receiving Christ we receive the atonement, and in the atonement we receive the forgiveness of sins. But moreover, the grace of God, and righteousness it self, as the Efficient and Material cause of our justification are received also; even the Abundance of grace, and the Gift of righteousness, Romans 5:17. So that faith with the respect unto all the causes of justification is expressed by receiving. For it also receivs the promise, the Instrumental cause on the part of God thereof, Acts 2:41. Hebrews 9:15. (2.) That the nature of faith and its acting with respect unto all the causes of justification consisting in receiving, that which is the object of it must be offered, tendred, and given unto us, as that which is not our own, but is made our own by that giving and receiving; This is evident in the general nature of receiving. And herein as was observed, as no other grace or duty can concur with it, so the righteousness whereby we are justified can be none of our own, antecedent unto this Reception, nor at any time inherent in us. Hence we argue, That if the work of faith in our justification be receiving of what is freely granted, given, communicated and imputed unto us, that is, of Christ, of the Attonement, of the Gift of righteousness, of the forgiveness of sins, than have our other Graces, our obedience, duties, works, no influence into our justification, nor are any causes or conditions thereof. For they are neither that which does receive, nor that which is received, which alone concur thereunto.

2. faith is expressed by looking. Look unto me and be saved, Isaiah 45:22. A man shall look to his Maker, and his Eyes shall have respect unto the Holy One of Israel, Chap. 17:1. They shall look on me whom they have pierced, Zechariah 12:10. See Psalm 123:2. The nature hereof is expressed, John 3:14, 15. As Moses lifted up the Serpent in the Wilderness, even so must the Son of man be lifted up, that whosoever believs in him, should not perish, but have eternal life. For so was he to be lifted up on the Cross in his death, John 8:28. Chap. 12:32. The Story is recorded Numb. 21:8, 9. I suppose none doubt but that the Stinging of the people by fiery Serpents, and the death that ensued thereon, were types of the guilt of sin, and the sentence of the fiery law thereon. For these things happened unto them in types, 1 Corinthians 10:11. When any was so stung or bitten, if he betook himself unto any other Remedies, he dyed and perished. Only they that looked unto the Brazen Serpent that was lifted up, were healed and lived. For this was the ordinance of God, this way of healing alone, had he appointed. And their healing was a type of the pardon of sin with everlasting life. So by their looking, is the nature of faith expressed, as our savior plainly expounds it in this P]ace. So must the Son of man be lifted up, that he that believs on him, that is as the israelites looked unto the Serpent in the Wilderness. And although this Expression of the great Mystery of the gospel by Christ himself, has been by some derided, or as they call it exposed, yet is it really as instructive of the nature of faith, justification and salvation by Christ, as any passage in the scripture. Now if faith whereby we are justified, and in that exercise of it wherein we are so, be a looking unto Christ, under a sense of the guilt of sin and our lost condition thereby, for all, for our only help and Relief, for Deliverance, righteousness, and life, then is it therein exclusive of all other Graces and duties whatever; for by them we neither look, nor are they the things which we look after. But so is the nature and exercise of faith expressed by the Holy Ghost. And they who do believe, understand his mind. For whatever may be pretended of Metaphor in the Expression, faith is that Acts of the soul whereby they who are hopeless, helpless, and lost in themselves, do in a way of expectancy and trust seek for all help and relief in Christ alone, or there is not truth in it. And this also sufficiently evincs the nature of our justification by Christ.

3. It is in like manner frequently expressed by coming unto Christ. Come unto me all ye that labor, Matthew 11:28. See John 6:35.37, 45, 65. Chap. 7:37. To come unto Christ for life and salvation, is to believe on him unto the justification of life. But no other grace or duty is a coming unto Christ, and therefore have they no place in justification. He who has been convinced of sin, who has been wearied with the Burthen of it, who has really designed to fly from the wrath to come, and has heard the Voice of Christ in the gospel, inviting him to come unto him for help and Relief, will tell you that this coming unto Christ consists in a mans going out of himself, in a compleat Renunciation of all his own duties and righteousness, and betaking himself with all his trust and confidence unto Christ alone, and his righteousness, for pardon of sin, acceptation with God, and a right unto the Heavenly Inheritance. It may be some will say this is not believing, but canting; Be it so, we refer the judgment of it to the church of God.

4. It is expressed by flying for Refuge, Hebrews 6:18. Who have fled for Refuge, to lay hold on the hope set before us, Proverbs 18:10. Hence some have defined faith to be perfugium animae, the flight of the soul unto Christ for Deliverance from sin and misery. And much light is given unto the understanding of the thing intended thereby. For herein it is supposed, that he who believs is antecedently thereunto convinced of his lost condition, and that if he abide therein he must perish eternally; that he has nothing of himself whereby he may be delivered from it; that he must betake himself unto somewhat else for Relief; that unto this end he considers Christ as set before him and proposed unto him in the promise of the gospel; that he judgs this to be an holy, a safe way for his Deliverance and Acceptance with God, as that which has the Characters of all Divine Excellencies upon it; hereon he flys unto it for Refuge, that is, with diligence and speed that he perish not in his present condition, he betakes himself unto it by placing his whole trust and Affiance thereon. And the whole nature of our justification by Christ is better declared hereby unto the supernatural sense and Experience of believers, than by an hundred Philosophical Disputations about it.

5. The Terms and Notions by which it is expressed under the Old testament, are leaning on God, Micah 3:11. or Christ, Song of Solomon 8:5. rolling, or casting our selves and our burthen on the Lord, Psalm 22:8. Psalm 37:5. The wisdom of the Holy Ghost in which Expressions has by some been prophanely derided. Resting on God, or in him, 2 Chron. 14:11. Psalm 37:7. Cleaving unto the Lord, Deuteronomy 4:4. Acts 11:15. as also by Trusting, Hoping, and Waiting in Places innumerable. And it may be observed that those who acted faith as it is thus expressed, do every where declare themselves to be lost, hopeless, helpless, desolate, poor, Orphans, whereon they place all their hope and expectation on God alone.

All that I would infer from these things, is, that the faith whereby we believe unto the justification of life, or which is required of us in a way of duty that we may be justified, is such an Acts of the whole soul whereby convinced sinners do wholly go out of themselves to rest upon God in Christ, for mercy, pardon, life, righteousness and salvation, with an acquiescency of heart therein, which is the whole of the truth pleaded for.

The truth we are defending has two parts. First: the righteousness of God imputed to us for the justification of life is the righteousness of Christ, through whose obedience we are made righteous. Second: faith alone is required on our part to connect us to that righteousness — by which we comply with God's gift and communication of it and receive it for our benefit. Although this faith is in itself the root principle of all obedience — and whatever claims to be faith but cannot, and does not on all occasions, evidence and demonstrate itself through works is not true faith — yet as the instrument by which we are justified, its act and character are such that no other grace, duty, or work can be associated with it or placed alongside it. Both of these truths are clearly confirmed in what Scripture tells us about the nature of faith and believing to the justification of life.

I am aware that many of the expressions Scripture uses to describe the nature and work of faith are metaphorical — at least, they are commonly regarded as such. But they are expressions the Holy Spirit in His infinite wisdom chose to use for the instruction and building up of the church. I cannot help saying that those who do not understand how effectively these expressions communicate spiritual knowledge to the minds of believers, and how they speak to their spiritual experience, seem not to have reflected on them carefully. Nor do we always know, whatever skill we may claim, which expressions about spiritual things are metaphorical. Those that seem most figurative are often the most precise. In any case, it is safest for us to hold to the Spirit's own expressions and not embrace meanings that are inconsistent with or contrary to them. Therefore:

First: the faith through which we are justified is most frequently described in the New Testament as receiving. This aspect of faith was addressed earlier in the general discussion of its role in justification, so I will not dwell on it at length here. Two things may be observed about it. First, this language of receiving is used with respect to the whole object of faith — to everything that in any way contributes to our justification. We are said to receive Christ Himself: "But as many as received Him, to them He gave the right to become children of God" (John 1:12); "Therefore as you have received Christ Jesus the Lord" (Colossians 2:6). Unbelief is correspondingly expressed as not receiving Him (John 1:11; 3:11; 12:48; 14:17). This is a receiving of Christ as He is the Lord our righteousness — as He is made righteousness for us by God. Just as no other grace or duty can cooperate with faith in this act of receiving — since receiving Christ does not belong to their nature or come within their operation — so this receiving excludes all righteousness from our justification except Christ's alone. For we are justified by faith; faith alone receives Christ; and what it receives is the cause of our justification, through which we become children of God. We also receive the atonement made by the blood of Christ (Romans 5:11), for God set Him forth as a propitiation through faith in His blood. This receiving of the atonement includes the soul's approval of the way of salvation through Christ's blood and the soul's appropriation of that atonement to itself. Through it we also receive the forgiveness of sins: "that they may receive forgiveness of sins through faith in Me" (Acts 26:18). In receiving Christ we receive the atonement, and in the atonement we receive the forgiveness of sins. Moreover, the grace of God and righteousness itself — as the efficient and material causes of our justification — are also received: "those who receive the abundance of grace and of the gift of righteousness" (Romans 5:17). So faith, with respect to all the causes of justification, is expressed as receiving — including the promise, which is the instrumental cause on God's side (Acts 2:41; Hebrews 9:15). Second, since faith's nature and operation with respect to all the causes of justification consists in receiving, its object must be something offered, presented, and given to us as something not originally ours — something made ours only through that giving and receiving. This is evident from the general nature of receiving. And here, as was observed, just as no other grace or duty can join with faith in this act, so the righteousness by which we are justified can be none of our own — neither prior to this receiving nor ever inherent in us. From this we argue: if the work of faith in our justification is receiving what is freely granted, given, communicated, and imputed to us — that is, Christ, the atonement, the gift of righteousness, the forgiveness of sins — then our other graces, our obedience, duties, and works have no influence in our justification and are not its causes or conditions. For they are neither the receiving nor the thing received, and only those two things are involved in justification.

Second: faith is also expressed as looking. "Turn to Me and be saved" (Isaiah 45:22). "A man will look to his Maker, and his eyes will have regard for the Holy One of Israel" (Isaiah 17:7). "They will look on Me whom they have pierced" (Zechariah 12:10). See also Psalm 123:2. The nature of this is expressed in John 3:14-15: "As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up; so that whoever believes will in Him have eternal life." This was His being lifted up on the cross in death (John 8:28; 12:32). The original event is recorded in Numbers 21:8-9. The stinging of the people by the venomous serpents and the death that followed were types of the guilt of sin and the verdict of the fiery law against it — as Paul says, "these things happened to them as a type" (1 Corinthians 10:11). When anyone was stung or bitten, all other remedies failed — only those who looked at the bronze serpent lifted up were healed and lived. This was God's appointed ordinance and the only way of healing He had provided. Their healing was a type of the pardon of sin with everlasting life. So looking illustrates the nature of faith, as our Savior plainly explains: "so must the Son of Man be lifted up, that whoever believes in Him" — that is, as the Israelites looked at the serpent in the wilderness. Although some have mocked or disparaged this illustration by Christ Himself, it is as instructive about the nature of faith, justification, and salvation through Christ as any passage in Scripture. Now if the faith through which we are justified is — in the very act by which we are justified — a looking to Christ under a sense of guilt and lostness, for all our help and relief, for deliverance, righteousness, and life, then it is in that act exclusive of all other graces and duties whatsoever. For by those other graces we do not look, and they are not what we look for. This is how the Holy Spirit expresses the nature and exercise of faith. And those who do believe understand what He means. Whatever may be claimed about the figurative character of the language, faith is the act of the soul by which those who are hopeless, helpless, and lost in themselves seek all their help and relief in Christ alone through expectation and trust — or there is no truth in it. This also sufficiently reveals the nature of our justification through Christ.

Third: faith is frequently expressed as coming to Christ. "Come to Me, all who are weary and heavy-laden" (Matthew 11:28). See also John 6:35, 37, 45, 65; 7:37. To come to Christ for life and salvation is to believe in Him to the justification of life. But no other grace or duty is a coming to Christ, and therefore no other grace or duty has any place in justification. Anyone who has been convicted of sin, wearied by its burden, genuinely sought to flee from the wrath to come, and heard the voice of Christ in the gospel inviting him to come for help and relief, will tell you that this coming to Christ consists in going entirely out of oneself — in a complete renunciation of all one's own duties and righteousness — and entrusting oneself with all confidence to Christ alone and His righteousness, for the pardon of sin, acceptance with God, and a right to the heavenly inheritance. Some may say this is not believing but mere religious sentiment. So be it — we refer the judgment to the church of God.

Fourth: faith is expressed as fleeing for refuge. "We who have taken refuge in laying hold of the hope set before us" (Hebrews 6:18). "The name of the Lord is a strong tower; the righteous runs into it and is safe" (Proverbs 18:10). Some have therefore defined faith as the soul's flight to Christ for deliverance from sin and misery — a definition that sheds much light on what is actually intended. For in this expression, it is assumed that the one who believes is previously convinced of his lost condition and that if he remains in it he will perish eternally. He has nothing in himself by which he can be delivered from it. He must turn to something outside himself for relief. He sees Christ set before him and offered to him in the promise of the gospel. He judges this to be a holy and sure way of deliverance and acceptance with God, bearing all the marks of divine excellence upon it. So he flees to it for refuge — with urgency and speed, so as not to perish in his present condition — and places his entire trust and confidence there. The whole nature of our justification through Christ is better communicated by this image to the spiritual sense and experience of believers than by a hundred philosophical disputations about it.

Fifth: in the Old Testament, faith is expressed by leaning on God (Micah 3:11) or on Christ (Song of Solomon 8:5), by rolling or casting oneself and one's burden on the Lord (Psalm 22:8; 37:5), by resting on God or in Him (2 Chronicles 14:11; Psalm 37:7), by cleaving to the Lord (Deuteronomy 4:4; Acts 11:23), and in countless passages by trusting, hoping, and waiting. The Holy Spirit's wisdom in choosing these expressions has been profanely mocked by some. It may also be observed that those who acted in faith as thus expressed everywhere describe themselves as lost, hopeless, helpless, desolate, poor, and fatherless — and on that basis place all their hope and expectation on God alone.

All I would conclude from these things is this: the faith through which we believe to the justification of life — that is, the faith required of us as a duty in order to be justified — is an act of the whole soul by which convicted sinners go entirely out of themselves to rest on God in Christ for mercy, pardon, life, righteousness, and salvation, with a settled resting of the heart in that. This is the whole of the truth we are defending.