(3.) When the Scriptures declare that justification does not proceed on the ground of human works, they always use the words in a general sense to include works of whatever kind. This excludes, of course, faith and evangelical obedience as well as obedience to the law of the Adamic Covenant: ‘‘And if by grace, then it is no more of works : otherwise grace is no more grace. * But if it be of works, then it is no more grace: otherwise work is no more work” (Rom. xi. 6). ‘ Now to him that worketh is the reward not reckoned of grace, but of debt. But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. Hven as David also describeth the bless- edness of the man, unto whom God imputeth righteous- ness without works” (Rom. iv. 4-6).
210 THE NATURE OF THE ATONEMENT.
cnarter (4) ‘The fact that this justification of the sinner pro- ceeds upon the ground of Christ’s righteousness made forensically the sinner’s righteousness by imputation is directly asserted in Scripture. As we proved in a pre- ceding chapter that the cuilt or obligation to punishment attaching to our sins was charged upon Christ and expiated in his person, so we now see that the Scriptures teach with equal clearness the correlative truth that the rewardableness attaching to Christ’s righteousness is actually credited to the believer, and rewarded in the whole process of his salvation. Christ is called ‘The Lorp our Righteousness” (Jer. xxiil. 6). He is said to be “the end of the law for righteousness to every one that believeth” (Rom. x. 4). He is “made unto us wisdom, and righteousness, and sanctification, and redemption” (1 Cor. i. 30). ‘He was made sin for us, who knew no sin, that we might be made the righteous- ness of God in him” (2 Cor. v. 21). ‘‘ Therefore, as by the offence of one judgment came upon all men to con- demnation ; even so by the righteousness of one the free gift came upon all men unto justification of life. For as by one man’s disobedience many were made sinners, SO BY THE OBEDIENCE OF ONE SHALL MANY BE MADE RIGHTEOUS” (Rom. v. 18, 19). It is often said that faith ‘is imputed for righteousness” (Rom. iv. 9, 22); But the specific faith oehee Justifies is faith in or on (ets or emi) Christ Jesus (Acts ix. 42; xvi. 31; Gal. i. 16). Its very essence, therefore, is rat open him and his sin-expiating and life-purchasing merits. Its very essence consists in its self-emptying, self-denying Christ-grasping energy. The phrase “to impute or reckon faith for righteousness” represents no thinkable idea, unless it means to reckon as the righteousness of the sinner that righteousness which his faith trusts and appropriates. The mere act of leaning will never sup-
DOCTRINE OF JUSTIFICATION. 21g
port a fainting man, unless he leans upon some object cuarrer capable of supporting his weight. In that case it is the “* object which is reckoned his support, and not his act of leaning. The act of leaning is the same whether a man leans upon a broken reed or upon a rock, while the results differ. The act of trusting is the same whether
a man trusts a false foundation or to Christ. The difference in the result arises from the fact that the righteousness of Christ, upon which his faith reposes, is made his so far forth as to answer all the conditions and
to secure all the rewards of the Covenazit of Life.
CHAPTER XV.
. Faith in- cludes trust or reliance.
CHAPTER XV.
THE ORTHODOX DOCTRINE AS TO THE NATURE OF THE ATONEMENT PROVED FROM THE TEACHINGS OF SCRIPTURE AS TO THE NATURE AND OFFICE OF FAITH.
Pome UR view of the nature of the Atonement, and d| of the federal union subsisting between Christ and his people, is the only one consistent with the teaching of Scripture as to the nature and office of FAITH.
The most prominent and important characteristic of the gospel preached by the apostles is, that they habitu- ally presented salvation to all their hearers as an instant gift, to follow immediately upon the exercise by them of fuith on the Lord Jesus Christ. Nothing besides this was required. No other condition was necessary in addition to this in order to render it effective. When- ever this condition was present, the gift of salvation was in no case either denied or delayed. The single direc- tion given to every inquirer was, “‘ Believe on the Lord Jesus Christ, and thou shalt be saved” (Acts. xvi. 31).
Now it is susceptible of demonstration that this faith, as set forth in Seripture as the condition of salvation, is not mere assent of the mind to the claims of Christ’s person or to the truth of his doctrine, but that, together with this assent, it includes trust or reliance upon him and his finished work. This is certain, because—
1. To believe “in” or “on” a person necessarily 1n- volves trust, or reliance,—-of which his character and his
NATURE AND EFFECT OF FAITH. 213