[2.] Over and above this, faith, in the Scripture, is expressed (and we find it by experience) to be the will's consent unto, and acceptance of, the Lord Jesus Christ as mediator, — he that accomplished his work as the only way of going to the Father, as the sole and sufficient cause of our acceptation with him, as our only righteousness before him.
It hath been said, that faith is the receiving of Christ as a priest, and a lord, to be saved by him, and ruled by him. This sounds excel- lent well. Who is so vile that, endeavouring to believe, is not will- ing to be ruled by Christ, as well as saved by him ? A faith that
THE STRENGTH OF FAITH. 25
would not have Christ to be Lord to rule us, is that faith alone which James rejects. He that would be saved by Christ, and not ruled by him, shall not be saved by him at all. We are to receive a whole Christ, not by halves ; — in regard of all his offices, not one or another.
This sounds well, makes a fair show, and there is, in some regard, truth in what is spoken; but " Latet anguis in herba," — Let men explain themselves, and it is this: The receiving of Christ as a king, is the yielding obedience to him. But that subjection is not a fruit of the faith whereby we are justified, but an essential part of it; so that there is no difference between faith and works or obedience, in the business of justification, both being alike a condition of it.
When I lately read one saying, " That this was one principle that the Church of England went on, in the Reformation, that faith and works have the same consideration in the business of justification/' I could not but stand amazed, and conclude that either he or I had been asleep ever since we were born ; or that there were two Churches of England, — one that I never knew, and another that he never knew ; or else that prejudice is powerful, and makes men confident. Is that the doctrine of the Church of England, as they call it? When, where, by whom was it taught, but by Papists and Socinians, until within a very few years, in England? What place hath it in confessions, homilies, liturgies, controversy writers, or any else of repute for learn- ing and religion in England? But this is no place for contest.
Others at length mince the matter, and say, that faith and works have the same respects to our justification that shall be public and solemn at the last day, at the day of judgment. And is this all that they have intended? How they will justify themselves at the day of judgment for troubling the peace of the saints of God, and shaking the great fundamental articles of the Reformation, I know not ; but it is no news, for men loving novelties to dispute themselves they know not whither, and to recoil or retire unhandsomely.
It is true, then, we acknowledge, that faith receives Christ as a lord, as a king; and it is no true faith that will not, doth not do so, and put the soul upon all that obedience which he, as the captain of our salvation, requires at our hands. But faith, as it justifies (in its concurrence, whatever it be, thereunto), closeth with Christ for righteousness and acceptation with God only. And, give me leave to say, it is in that act no less exclusive of good works than of sin. It closeth with Christ in and for that, on the account whereof he is our righteousness, and for and by which we are justified.
But you will say, " This makes you Solifidians;1 and are you not justly so accounted?"
I say, So was Paul a Solifidian, whose epistles will confute all the
1 A name derived from two Latin words, signifying faith alone. — Ed.
26 THE STRENGTH OF FAITH.
formalists and self-justiciaries in the world. We are Solifidians as to justification: — Christ, grace, and faith are all. We are not Solifidians as to salvation nor gospel conversation, nor the declaration of the efficacy of our believing. Such Solifidians as exclude every thing from an influence in our justification but our acceptation by the grace of God, on faith's receiving of Christ for righteousness and sal- vation, were all the apostles of Jesus Christ. Such Solifidians as exclude or deny the necessity of works and gospel obedience to him that is justified, — or that say, a true and justifying faith may consist without holiness, works, and obedience, — are condemned by all the apostles, and James in particular.
This, then, I say, is required to faith, or believing, — that we thus receive Christ. John i. 11, " His own received him not." The not receiving of Christ for such purposes as he is sent unto us by the Father, is properly unbelief; and therefore, as it follows, the so re- ceiving him is properly faith, or believing, verse 1 2. Thus, in preaching the gospel, we are said to make a tender or proffer of Christ, as the Scripture doth, Rev. xxii. 1 7. Now, that which answers a tender or proffer, is the acceptance of it. So that the soul's willing acceptance of the Lord Jesus Christ for our righteousness before God, being ten- dered to us in the promises of the gospel for that end and purpose, from the love of the Father, is the main of that believing which is so acceptable unto God.