whereas it has been objected to this manifestation of justice, that it was an unjust act to punish the Redeemer, who was innocent, and that the punishment of one is not a sufficient satisfaction for the sins of an innumerable multitude; we answer, that had not the sufferings of Christ been voluntary, we acknowledge that his sacrifice would have been unjust; but it must be recollected, that "he gave himself for us"-that "he laid down his life of himself" -"that he poured out his own soul an offering for sin;" and further we remark, that the dignity and perfect innocence of his nature made his satisfaction complete away indeed be the profane idea, that the Creator of the Universe actually laid down his life! but it was nevertheless a nature admitted into union with his-Christ united this with his divine nature-that he might be capable of making a propitiatory sacrifice, and the dignity conferred upon it by this union made the sacrifice of infinite value. Christianity further manifests the justice of God, by making faith a condition of salvation. Strict justice is not satisfied with the sufferings of a substitute, unless those sufferings be pleaded by the guilty individual as a ground of pardon; and in order to make this plea there must evidently be faith in its sufficiency; as however this faith is produced by the operation of God's Spirit, it is further objected to the justice of God, that this operation is not equitably performed; it is said, that whereas all are alike deserving of punishment, an unjust distinction is made-in some produced that faith which leads to salvation, whilst others are left to perish in their sins. We deny that the distinction is unjust-if

is

all deserve punishment, it would not have been unjust had it been inflicted upon all-if an atonement be mercifully made, and faith be in justice necessary to a participation of its benefits, it is not unjust if those benefits are withheld where faith is wanting ; and if God chooses to excite faith in the minds of some, he does that which justice does not bind him to do to any, and consequently it is not unjust, if he does it not in the case of all.Hence, in the Christian dispensation, there is a manifestation of the same justice which is exhi bited to us in the constitution of nature. When we were showing that like wisdom was manifested, we found that in both the subordinate end was the happiness of the creature, and that both employed adequate means for the attainment of this end; hence we may observe, that in both there is an exhibition of the goodness of God; this exhibition is indeed peculiarly made in the Gospel of Christ-in original creation it was just as well as good that man should be made as happy as his circumstances would permit; but in redemption, God would have been just, even though the whole human race had been consigned to one eternal curse. But here did his love shine forth, he exercised his goodness, not indeed in opposition to his justice, but he devised a plan whereby he brought his justice to approve of his mercy-" Behold what manner of love the Father hath bestowed

upon us that we should be called the sons of God." Thus does internal evidence confirm the divine origin of the Gospel dispensation; there is a similar (yea, a more complete) display of the wisdom, justice, and goodness of God, with what we find exhibited

in the work of creation: they are thus in such entire consistency, that it is impossible for any candid inquirer to deny, that if he be the Author of nature, he is also the Author of revelation.

Nottingham, Dec. 1827.

THE APPROPRIATION OF SAVING

FAITH.

Ir is gratifying to know, that the influence of those laws which regulate the operations of the human mind, does not depend on our ability to state clearly their specific nature, or to verify their existence. According to these laws, every individual of the species must think, and feel, and act, whether he can analyze or not, the process which is proceeding within him. Indeed, this universal subjection to fixed laws is an essential element of that identity by which the species is distinguished from every other order of living and intelligent beings.

These remarks, if sufficiently amplified, would serve to explain why it is not necessary, in order to be a believer of the Gospel, that a man has an intimate acquaintance with the doctrines of ontology, or with every metaphysical inquiry which has been discussed, and which can be proposed, on the subject of faith. Moral causes operate upon an accountable agent, according to his intellectual powers and moral principles, independently of any disposition to trace the reasons of their producing, in a particular case, certain effects rather than others. It is, however, at the same time true, that many important ends are gained, espeeially in relation to the kind of evidence which ought to satisfy a man of his having truly be

Much controversy has been originated by the question: Is there any thing in the nature of saving faith, which appropriates the benefits of the Gospel to the person believing? It is the design of this short essay to show, that the affirmative answer to this question is consistent with truth.

Faith, as it is exemplified and explained in the Old and New Testaments, evidently involves a personal application of the blessings of salvation. Innumerable instances of this personal application occur in the Book of Psalms, and in other portions of holy writ, which describe the experience of believers. This doctrine arises naturally out of the view which we are taught to entertain of the character of the Mediator, as a Saviour, bearing a relation to the whole family of Adam. That he is able and willing to save all who come to him, is the universal testimony of the Scriptures. And since he exhibits himself as ready to confer spiritual good on all, every individual is warranted to believe, in order to receive this good. Faith, let it be remembered, is an act of the rational soul. It is an assent to the truth proposed to the understanding; but this assent is not given without any respect to the nature of those things which are believed, to the design of their revelation, and

reso

to the necessary consequences of receiving them as true, on the authority of their divine Author. To assert that there is no respect to these considerations in the act of crediting the Gospel, is to assert that the human mind, while it clearly perceives one aspect of a subject, must lutely shut its eyes upon another aspect of it equally essential. It is much more reasonable to conceive, that a distinct perception of evidence necessarily supposes an acquaintance with that particular aspect of the subject to which this evidence applies. Saving faith rests on the truth of the divine testimony; but this truth of the divine testimony is not to be contemplated as an abstract principle, having no particular application. The truth of the divine testimony cannot be separated from its matter: and the matter of the divine testimony cannot be separated from the purpose for which it is revealed. To believe a proposition, or doctrine, taken from the inspired volume, it is requisite, not merely to assent to the terms in which it is stated, and to acknowledge these terms to be the words of the Holy Ghost; but also, to have a distinct perception of those spiritual realities, which these terms indicate to the enlightened understanding. As this spiritual perception is necessary, so it must be evident to all, that it includes a knowledge of the design, as well as of the nature of the Gospel. And if this design is, that every one who comes to Christ may receive from him the promised salvation, it is impossible to believe the testimony of God concerning salvation without a personal application of its blessings.

To this conclusion it has been objected if a man is warranted to believe that Christ will save

him in particular, it follows, that this is a truth, whether he believes it or not: for he cannot be required to credit a proposition which is not true in itself, independently of his crediting it. The reasoning of this objection would be just, if it were asserted, that a man is warranted to believe that Christ will save him without any regard to his faith, as the instrumental cause of an interest in the benefits of redemption. But such an idea is never meant to be conveyed by the language of those who advocate the appropriation of saving faith. The notion is too absurd to be adopted by any, that it is consistent with infinite wisdom, to require the sinner to believe in Christ, and at the same time to believe that his faith is of no manner of use. It will not be denied, that we are commanded to believe; but it is equally indisputable, that this command supposes faith to be necessary: and since the end of this command is specified to be the enjoyment of salvation, this must be the end proposed by the sinner also, when he yields to it the obedience which it requires. Now, if the enjoyment of salvation is the end present to the eye of the mind in performing the act of faith, this act must have a respect to its end, and must therefore include a personal application of Christ and his benefits. It also follows, that according to the degree of credit which a person gives to saving truth, so will be his confidence that he shall be made a partaker of salvation. Indeed, the perception of the evidence, that the mercy and grace of the new covenant have a direction to himself in particular, is one of the princi pal motives which overcome the strength of unbelief, and dispose him to yield obedience to the

commandment of God, that we should believe on the name of his Son, Jesus Christ.

For the purpose of more fully illustrating this point, let it be observed, that we are not warranted to believe, that in the most absolute sense Christ will save all mankind; but we are warranted by the constitution of his person, the extent of his merit, the freeness and sufficiency of his grace, and the gracious declarations and invitations of his word, to believe his willingness to save all. It is obvious, however, that this willingness ought to be distinguished from the actual bestowment of salvation. His willingness to save, supposes the duty and the privilege of believing; but the actual bestowment of salvation supposes, that faith has been already exercised. Saving faith is not, indeed, an assurance on the part of an individual, that he has already believed, or that he is already interested in salvation; but it is such a crediting the testimony of Christ as proceeds from a perception of the truth, that it is his duty and privilege to apply by faith the blessings of eternal life. It thus appears, that it is to be viewed not merely as a yielding to the force of evidence; but also as the discharge of a duty, and the fulfilment of a privilege.

If it be argued, that this application ought to be regarded rather as one of the effects of faith, than as something comprehended in its exercise; I reply, that, to a certain extent at least, the idea of application seems to be included in the very nature of the faith of the Gospel. Faith, in the most general acceptation of the term, includes a persuasion that the author of the testimony to be believed is worthy of credit; and such a persuasion, in reference to

Jesus Christ, includes a confidence, that he is as willing to save me as any other individual of the family of Adam; for his names, his offices, and the express averments of his word, all contain, that I am included in the design of that revelation, which exhibits him as an almighty Saviour to the faith of mankind. But I cannot believe the intention of the Saviour to confer spiritual blessings on me, without contemplating these blessings as mine, in so far as the gracious will of God is concerned: and, therefore, if faith has a respect to this intention, it must include the application for which we contend.

I trust that the preceding views will be found correct: and if they be consistent with truth, I am justified in prosecuting the subject still farther, and am borne out in affirming, that saving faith not only includes a perception by the understanding of the connexion subsisting between the intention of God in exhibiting the blessings of salvation, and the state and character of him who believes the divine testimony; but also supposes a disposition of heart to receive the good which is proposed to his acceptance. It is not asserted, that this disposition of heart is inherent in the act of faith, which, perhaps, is purely an act of the understanding; but it is indubitable, that according to the constitution of our moral nature, the intellectual faculty is never exercised in setting its seal to the truth of God, till there exists the principle of a cordial consent to the revealed mercy and grace of the Gospel. The mind, in the act of believing, assumes the attitude of obedience to the free invitations of the Saviour. To perceive the truth of this

remark, it is only necessary to recal to our recollection the fact, that the reason which prevents the sinner from believing in Christ, is the depravity of his nature. If unbelief proceeded from a defect of intellectual capacities, or from a deficiency of evidence, it would not be a sin. But in the case of those who are denominated unbelievers by the divine word, there is no defect of intellect, but merely a want of disposition to exercise its and no powers, deficiency of evidence, but merely a disinclination to examine what is declared by God on the allimportant subject of salvation. The cause of unbelief exists in the state of the affections and desires, by the influence of which the whole soul is darkened: and, for this reason, genuine faith in the Son of God supposes the renovation of the heart. Now, if it be admitted, that that man only who has been born from above can truly believe the divine testimony, and that his renewed mind esteems the good which the Gospel reveals as really desirable, it must follow, that in the act of believing, he appropriates the blessings of salvation to himself by the affections and desires of his heart, as well as by the exercise of his rational powers.

It appears, from these observations, that faith may justly be represented as dependence, or reliance, on the word of Christ for salvation. It is true, that dependence is not necessarily included in the abstract idea of crediting a testimony; but it is equally undeniable, that there may be particular acts of faith which realize all that this term expresses. If one man, entirely worthy of credit, were to promise to another, that he would give him, on a fixed day, a certain

sum of money, the person to whom this promise is conceived to be made would certainly depend on his friend for its fulfilment; but in such a case as this, I know of nothing more that is meant by his depending on his friend, than the simple fact, that he believes his friend's promise. There is, indeed, supposed, that this promised sum of money is to him, who expects to receive it, a desirable object; but his dependence is not for this reason the less an exercise of faith. In like manner, dependence on Christ supposes, that the benefits he confers are seen to be desirable; but, still, it is to be regarded as partaking of the nature of credence. Every act of believing is not the faith of the Gospel; but the faith of the Gospel is as really believing a testimony as any other species of faith.

I am aware that such terms as dependence, trust, reliance, have been frequently defined to express an effect of faith, rather than the exercise of faith itself: but I am inclined to hazard the opinion, that this is an erroneous sentiment, and that these terms are only various modes of representing that faith itself which the Gospel requires: or, in other words, that believing in Christ for salvation, is a believing in such circumstances as to constitute that state of mind which we designate by these and similar phrases. That which renders saving faith something peculiar, so that it becomes necessary to distinguish it from other kinds of assent, is the fact to which I have already adverted, that it can be exercised only by one who has become the subject of regenerating grace. All that is requisite to give to the blessings of salvation a particular direction to any individual of the fallen