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On justifying Faith.

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Let our first inquiry therefore be gene- | things not seen:" Heb. xi. 1. hence we rally, What is faith?-Secondly, From discover, that saving faith is not merely what source does it spring?-Thirdly, a belief of the awful and interesting truths How does it operate in procuring the jus- of eternity, and of the religion of the Bible, tification of its possessor? but is in fact the substance and evidence of those truths revealed to the human heart, upon which the belief of them is founded.

In the first place, I apprehend faith, when the term is used in reference to the nature, the declarations, the laws, or acts of God, may be defined as, 1st, A full conviction of their divine truth and authenticity; this takes place in the understanding: 2ndly, A concurrent approbation of their nature and operation; this is found in the judgment: and, 3rdly, A cordial reception of them into the powers of the soul; this is the work of the affections, with the concurrence of the will. It is certain that none of these effects can be produced in the mind of man, but by the operations of adequate evidence upon its powers. That evidence reaches the mind through the medium of either reading or hearing the word of God. But what does it meet with there?-(I speak of the mind of the natural man:) With every possible kind and degree of opposition! Unbelief stands ready to give the lie to the whole; while the carnal mind, which is enmity against God, rejects the principles connected with the evidence, with detestation and abhorrence. Hence, it is evident that neither reading nor hearing, alone, can inspire belief; for thousands both read and hear, and yet remain in the most inflexible unbelief.

It will hardly be denied, except by absolute Pelagians, that the interposition of a supernatural and divine agent is necessary to counteract this opposition to the truth and authority of God, in the human mind; to carry conviction to the conscience, and reveal both the truth itself, and the sinner's interest therein, to the powers of the soul. The scriptures both assure us of that necessity, and point out the agent, in the person of the Holy Spirit of God.

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According to St. Paul, "Faith is the substance, or, as Mr. Wesley very properly renders it, the subsistence of things hoped for; the evidence (elenchos) of

The Greek word here translated substance, is

VRÓσTασic, the very same that is used by the apostle to denote the "substance" of the Almighty, as possessed and reflected by his Son; in chap. i. ver. 3. of the same epistle; which is a most important consideration in the present argument : because it beautifully represents the coincidence between faith and the divine realities which are its objects, as bearing a strong analogy to the ineffable union which subsists between the first and second persons of the Divine Trinity.

This is true in respect of faith in general; but more especially of that branch of it which has been designated as justifying faith; that is, that peculiar operation of faith, which sees and embraces the mercy of God through Jesus Christ; as both applicable, and applied also, to the case of the individual by whom that faith is exercised: it is the evidence (elenchos) of peace with God, the subsistence (hypostasis) of pardon through the Son of his love.

The exterior facts, upon the belief of the truth of which this faith is founded, are the propitiatory death, resurrection, and intercession of the Son of God. Hence St. Paul tells the converts at Rome, "This is the word of faith which we preach; That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation." The belief of these facts gave the Ethiopian eunuch the privilege of admission into the visible church of Christ by baptism;-while it opened his heart to the influence of the Spirit and grace of God, whereby he became an adopted child of God, and a regenerated heir of the kingdom of heaven; and received that appropriating faith which brought righteousness, peace, and joy into his soul, through the knowledge of God as his reconciled Father, by the redemption that is in Christ Jesus. Thus was the Eunuch justified by faith.'

Secondly: This brings us to our second general proposition, viz. to inquire "From what source does genuine faith spring?" We have already seen that believing, in scriptural language, implies both approving and receiving the truth of God; now St. Paul asserts that, "The natural man receiveth not (because he believeth not) the things of the Spirit of God; for they are foolishness unto him; neither can he know them, because they are spiritually discerned;" but belief necessarily implies. and presupposes knowledge, therefore neither can he believe them; because he hath no spiritual senses whereby he can either perceive or relish them. Faith in..

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the invisible things of God, hath not, therefore, its source in the natural mind of man. Nay, there is not only nothing found in the human mind, in a state of nature, congenial to the things of God, but every thing that is hostile to them. The revelation, the evidence, the subsistence, the reception, in short, the FAITH which apprehends, believes, embraces, and appropriates the atoning merits of the Son of God, and through which a sense of the pardoning love of God is poured into the soul by the Holy Spirit, is therefore imparted by that Spirit, and constitutes a part of the new nature, which every child of God receives at his regeneration. This is evident from its powerful and supernatural effects:-It works by love," the love of God and man; no power of nature does this: It "purifies the heart;" no power of nature can do this: It "overcometh the world;" no power of nature can do this: It unites the soul to God in holy fellowship and sweet communion; and produces righteousness, peace, and joy in the heart; effects these, which no power of nature can produce and finally, It reinstates us in the favour and love of God, from which the depraved powers of our nature had separated us.

Faith recognizes Jesus Christ, as the only begotten Son of God, and reposes confidence in him as the Saviour of the world; who also dwells in the believing heart by that faith, Ephes. iii. 17. Now if it be true, as St. Paul affirms, that "No man can say that Jesus is the Lord, but by the Holy Ghost;" so it is equally certain, that no man can believe, in his heart, the divine mission, and almighty power of Jesus to save the human soul, but by the agency of the same Spirit; nor is this power ever given to any but true penitents, who both see and feel their want of such a Saviour, and are anxious to obtain redemption in his blood, the forgiveness of sins.

Notwithstanding all this, however, I think it must be allowed, that the act of believing, is an operation of the human mind, although the power may be of God. If faith did not come from God, it would not lead us to him; yet if we reject its evidence, it cannot lead us to its author and source. The faculty of believing any given fact upon adequate and satisfactory evidence, is indeed a natural power of the human mind; but the evidences of the things of God are all of a supernatural character, and the faculty of believing them to the salvation

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of the soul, must also be a supernatural gift. Yet it is by no means irresistible. Obstinate unbelief may resist the clearest evidence, as was the case with the Jews in reference to both the miracles of Christ, and the internal operations of the Holy Spirit; but I believe it seldom does so, when the heart is in the ardent pursuit of the peace and love of God; it then gladly believes and embraces the truth as it is in Jesus, and, being justified, by that faith, it thereby obtains peace with God.

St. Paul certainly appears to consider all saving faith, of which the first salutary operation is justification, to be the gift of God. Indeed he expressly says it is so; "For by grace are ye saved, through faith; and that not of yourselves, it is the gift of God," saith this apostle to the Ephesians. I am aware that some respectable commentators refer the words, "the gift of God," in this passage, to the salvation itself, and not to faith as its instrumental medium; but this interpretation would make the apostle guilty of tautology; because he had already informed his readers, in the first clause of the verse, that it was by grace they were saved; and if by grace, it certainly was not of themselves; for the Ephesians could not dream that they were the authors of the grace of God. St. Paul therefore had no need to tell them that this grace, which brought them salvation, did not flow from them. selves; but there was occasion to inform them that even faith, as the instrument of that salvation, was not of themselves, but was the gift of God; that they might ascribe the whole of their salvation, as well as the means of securing it, to the gracious influence of his Holy Spirit, and the merits of their Redeemer.

But the same apostle confirms this view of the question, in Heb. xii. 2, where he expressly styles "Jesus the author and finisher of our faith;" and in Colos. ii. 12, where he speaks of the resurrection from a death of sin, "through the faith of the operation of God;" and again, Rom. xii. 3.-" according as God hath dealt to every man the measure of faith."

I doubt not that it was upon the evidence of these passages of Scripture that Mr. Wesley founded his opinion upon this subject, as expressed in the following lines,—

"Author of faith, eternal Word,

Whose Spirit breathes the active flame; Faith, like its finisher and Lord, To-day as yesterday the same."

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And again,—

On Justifying Faith.

"Faith to be heal'd thou know'st I have, For thou that faith hast given."

To conclude this part of the subject: there is a striking analogy between the organs of the corporeal senses, and the spiritual senses of the soul, when raised from a death of sin to a life of righteousness; of which the inspired writers frequently avail themselves, as admirable illustrations of the operations of the grace and Spirit of God. A slight allusion to one of these instances may possibly throw some additional light upon the subject before us. The divine commission entrusted to St. Paul, gave him authority, by the agency of the Holy Spirit, "to open the eyes of the Gentiles, and to turn them from darkness to light,--and from the power of Satan to God," &c. by faith, saith Jesus, "that is in me." Acts xxvi. 18. Hence we discover that two operations, at least, are necessary, to enable sinners to believe on the Lord Jesus Christ to the salvation of their souls; viz. 1st, opening their eyes; and 2ndly, turning those eyes from the darkness of unbelief to the light of faith. And I believe we may safely add a third, viz. the revelation of Christ to their hearts, as an all-sufficient Saviour, in whose sacrificial atonement, intercession, truth, and fidelity, they may safely put their trust for present remission of sins, and eternal salvation. For these purposes, as Mr. Charles Wesley sublimely

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It is true, that faith is extremely pleasing, and highly acceptable, to God; and it is also true, that "Abraham's faith was counted to him for righteousness;" but still, when we consider faith in the promises and attributes of God, and in the efficacious atonement of the death of Christ, as deriving all its value from its instrumentality in en bracing those interesting truths, I apprehend a medium is a more suitable designation than a condition for that instrumentality. But can, or does, faith in the abstract justify its possessor, by any intrinsic power, value, or merit it possesses? I incline to think it cannot. Justification includes, if it does not terminate in, the pardon of sin; and the proper foundation of this blessing is the mercy of God, manifested through the vicarious and expiatory death of Christ.

Does faith make that atonement, or does it purchase, or even bestow, the pardon of sin? Certainly not: for faith might exist, and operate also, to eternity, without any such beneficial results flowing to its possessor, if God had not graciously attached the blessing of justification to its exercise; and constituted it the medium of the conveyance of that blessing to the human soul.

The Scriptures expressly testify that it is "God who justifieth" the believer in Jesus, Rom. viii. 33. and although this is limited, under the gospel dispensation, in adults, to the exercise of faith in Christ, yet that faith is not necessary to the salvation of infants, even under that dispensation of grace; nor was it ever required of the heathen nations of antiquity; nor, in fact, of the Jews, prior to the advent of

there is no inherent merit in faith; no, nor even any original and inseparable connexion between faith and salvation : that connexion indeed exists, and the decree of God has irreversibly united faith and salvation in the cases of adult Christians; but salvation has been in ages past the inheritance of heathens, and now is that of dying infants, without the interposition of faith in the Redeemer of their souls; and hence, although faith is the authorized medium of adult Christian salvation, it is not the indispensable condition of all salvation: and consequently, it cannot be the procuring cause of justification in any case.

Our third and last inquiry was to be, the Messiah. Hence it is evident that "How does faith operate in procuring the justification of its possessor?-Some persons are fond of representing faith as the condition, upon which the salvation of a sinner, and his reconciliation with God, are suspended. I confess I am not partial to this view of the case: it has too much of the character of "a bargain and sale" in it, to comport with the free salvation bestowed on penitent souls, as described in the gospel of Christ. faith is the gift of God, and I think that point has been pretty clearly proved, then it may be considered as the indispensable medium of a sinner's acceptance with God; but hardly as the condition, the performance of which, by stipulation, constitutes the valuable consideration, or equivalent, given for the blessing of justification, which the term 'condition' would appear to imply.

125.-VOL. XI.

If

Upon the whole, therefore, I would beg leave to reply to my friend's important question, by saying,

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First;-It requires a divine principle in man, to believe and embrace a diving 2 D

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Final Perseverance disproved.

revelation; and that principle can come only from God. Secondly;-Faith is that principle; but it can operate only upon, or in conjunction with, adequate evidence, and God alone can give that evidence. Thirdly;-That evidence is general, as contained in the scriptures; but it must be individual, special, and personal; and it must also appear to be suitably adapted to the particular case of the individual, to enable him to see, embrace, and appropriate the benefit thereof to himself; and the Holy Spirit must reveal all this to him, as the ground of his confidence in the mercy of God, or that confidence cannot exist. Hence, St. Paul ascribes his faith to the revelation of his Son, which God wrought in him, in addition to both the ocular and auricular evidence with which the apostle was favoured of that Son's existence and divine nature, on the road to Damascus, Gal. i. 15, 16. Fourthly; -When that evidence is given, faith naturally, perhaps I might almost say, necessarily springs up in the heart, and embraces it. Just as if a blind man should be suddenly restored to his sight, and the mid-day sun beam upon his newly opened eyes, he cannot but behold its refulgent light;-so, when God takes the veil of unbelief from the heart of man, and the resplendent glories of the Sun of righteousness burst upon his ravished mind, he sees, feels, and cordially believes, that God was in Christ reconciling him, in particular, to himself. I do not see how any man can practically and experimentally believe this, until he receives a divine conviction of its truth; but when that conviction is given, he finds no difficulty in believing it.

These, sir, are my views of this important question; and if you think them worthy of record in your columns, you will oblige me by their insertion, as soon as convenient, I am, sir, yours, &c.

S. TUCKER.
Birmingham, March 2, 1829.

FINAL PERSEVERANCE DISPROVED.

MR. EDITOR, SIR,-With your leave, I wish to take some notice of J. J.'s remarks upon my former paper, inserted vol. x. col. 992, though I am afraid our dispute may have the appearance, in some respects, of a strife about words to no profit. This, however, I will endeavour as much as I am able to avoid; nor do I purpose, after this communication, unless indeed the subject

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should take some unexpected turn, to trouble you with any further observations concerning it.

J. J. seems desirous to be explicit as to his views on perseverance, and says, "That J. W. may not mistake me, it is but fair to state, that I most firmly believe in the certain and eternal salvation of every saint." But really I am at a loss to determine the exact idea he intends these words should convey: is it simply that every one leaving the world, being a saint at the time, will be saved? if so, none, I apprehend, entertain a different opinion. Or is the meaning that, every one who is once a saint will be certainly saved? If this is what he intends, many do not agree with him.

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I shall not follow J. J. in all his observations on my former communication; this would be tiresome to your readers, and perhaps bear but little on the point in debate between us. My reason for understanding the phrase once enlightened," is not simply, as your correspondent supposes, because I find similar language made use of in the sacred writings to express a saving acquaintance with the grace of God; but because I find the same word used by the same writer in the same epistle to express that idea. It has generally been regarded as a good rule in determining the meaning of an author in any particular instance, to examine how he uses the same expressions in other places. Now the only other place in the epistle in which the same expression occurs, is in chap. x. 32; and here it plainly intends saving illumination. Have we not reason hence to infer that this is its import in the passage in dispute? I must have weightier reasons than any J. J. has yet furnished, before I am convinced it is not.

I have no wish to quibble, nor am I conscious of having in my former remarks done so. I could not understand from J. J.'s words in his reference to Judas, that he understood, by "tasting of the heavenly gift," any thing besides partaking of the Holy Ghost in his miraculous ope

rations.

I must still think, that to "taste the good word of God," intends a real experience of it. This is evidently the import of the term taste in other places of scripture, when applied to spiritual things. "Taste and see that the Lord is good; blessed is the man that trusteth in him," that is, learn from actual experience that he is good. "Jesus, by the grace of God, tasted death for every man;" actually died for every

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man.

Final Perseverance disproved.

"If so be ye have tasted that the Lord is gracious;" having really participated in the saving grace of the Lord. Such is the uniform import of this term in scripture; and unless J. J. can produce an instance where this is not its meaning, he will say nothing to the purpose. I again repeat, that the expression, Matt. xiii. 21. "with joy received it," not being the same, is not relevant; and to identify them is sophistical.

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in the New Testament; that it is only in the third place he renders it by also, likewise, and refers to only three texts in illustration; and that it is at the fourth remove that he translates it then, afterward, in consequence, and mentions only a solitary text as an example of that meaning. Truly Parkhurst being judge, J. J.'s cause must be desperate, or he is a most unhappy advocate of it, when he has recourse to such a criticism for its support. That lexicographer says the genuine meaning of the word, and that in which it is usually employed, is back again-again; and he adduces only one instance in all the New Testament where it may be rendered then,

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What J. J. has produced to show that in scripture, other persons are described in as strong language, who yet were evidently unconverted, is nothing to the point, and needs no animadversion; it reminds one of a drowning person catch-afterwards, in consequence; and that ing at a straw: the passages he adduces instance, unfortunately for J. J. is not the bear no resemblance to the one in ques- text in question. The authority of " tion. great Parkhurst," is therefore decidedly against the sense for which your correspondent contends. Even in John xii. 22., the only text to which Parkhurst refers, where adiv may be rendered then, afterwards, in consequence, the term does not lose its genuine signification; the pas sage is properly translated in the common version, "Philip runneth and telleth Andrew; and again Andrew and Philip tell Jesus;" there is evidently a reference in this place to Philip's previous telling of Andrew; there was a repetition of the action of telling. And in the other places referred to by Parkhurst, as instances in which the adverb has the sense of also, likewise, the intelligent reader easily perceives it conveys the idea of again, its proper signification.

The consideration too by which he attempts to set aside the argument derived from the words "to renew them again to repentance," as implying they had once been the subjects of true repentance, is without force. Should it be admitted that the Galatians had all been converted from a state of heathenism,-that none of them, either native Jews or proselytes, had, previously to receiving the gospel, observed the Mosaic ritual; (a supposition not in the least probable ;)-considering that by the death of Christ the law was abolished, the apostle might with propriety, on their embracing Judaism, use the word again; not indeed, in regard to themselves, as having aforetime observed those rites, but on the ground that those rites were then abolished: it was turning to them after they were abrogated, and in that view turning to them again; it was a reviving of them.

As little to the purpose is the remark that the word waλiv, signifies also-likewise-then-afterwards—in consequence. Parkhurst being here adduced as an authority, allow me to transcribe his exact words. Having given the etymology of the term, he explains the sense of it as follows: "1st, Back again, Mark v. 1.— vii. 31. John xiv. 3. Acts xviii. 21. Gal. iv. 9. et al. This seems its genuine and ancient sense, in which it is used by Homer. 2. Again, Matt. iv. 7. et al. freq. Comp. 2 Cor. xiii. 2.-3. Also, like wise, Matt. iv. 7.—v. 33. 2 Cor. x. 7. 4. Then, afterwards, in consequence, John xiii. 22." We see, then, that, according to this celebrated lexicographer, the genuine and ancient sense of wav, is back again; that in this sense, and in that of again, simply, it is generally used

The objection therefore against J. J.'s view of Heb. vi. 4-6, arising from the expression, "to renew them again to repentance," implying, as it necessarily does, their having aforetime been renewed to repentance, to that repentance, to which, having fallen away, it was impossible again to renew them, does not only appear somewhat plausible, but is really insuperable; at least nothing has yet been done to remove it.

The comparison between the persons intended, and the earth which, notwithstanding its advantages, remains unfruitful, is no evidence that they had not been converted; the resemblance not having respect to their state previously to their falling away, but subsequently to that event, Having apostatized, they became like the earth, which, though it drinketh in the rain "which cometh oft upon it, beareth thorns and briers, and is nigh unto cursing, whose end is to be burned;" the religious culture bestowed on them was to no saving

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