(2) This appears to be the plain scriptural representation of this doctrine; and we may infer from it (a) that the faith by which we are jus tified is not a. mere assent to the doctrines of the gospel, which leaves the heart unmoved and unaffected by a sense of the evil and danger of sin and the desire of salvation, although it sup poses this assent; nor (b) is it that more lively and cordial assent to, and belief in, the doc trine of the gospel, touching our sinful and lost condition, which is wrought in the heart by the Spirit of God, and from which springeth re pentance, although this must precede it ; nor (c) is it only the assent of the mind to the method by which God justifies the ungodly by faith in the sacrifice of his Son, although this is an ele ment of it ; but it is (d) a hearty concurrence of the will and affections with this plan of salvation, which implies a renunciation of every other ref uge, and an actual trust in the Savior, and personal appropriation of his merit ; such a belief of the gospel by the power of the Spirit of God as leads us to come to Christ, to receive Christ, to trust in Christ, and to commit the keeping of our souls into his hands, in humble confidence of his ability and his willingness to save us.
Faith therefore apprehends Christ, and takes actual hold of him and all his benefits. Hence he who believes in Christ has already eternal life (John iii :36).
(3) By faith we "put on" Christ. It is by faith that we are justified, and not by works. The work of salvation was all accomplished when the Savior uttered the words, "It is finished." The saving powen of faith resides thus not in itself, but in the Almighty Savior on whom it rests. It is never on account of its formal nature as a psychic act that faith is conceived in Scrip ture to be saving—as if this frame of mind or attitude of heart were itself a virtue with claims on God for reward, or at least especially pleasing to him (either in its nature or as an act of obedience), and thus predisposing him to favor, or as if it brought the soul into an attitude of receptivity or of sympathy with God, or opened a channel of communication from him. It is
not faith that saves, but faith in Jesus Christ ; faith in any other savior, or in this or that phil osophy or human conceit (Col. ii :16, 18; I Tim. iv:1), or in any other gospel than that of Jesus Christ and him as crucified (Gal. i :8, 9), brings not salvation, but a curse. It is not, strictly speak ing, even faith in Christ that saves, but Christ that saves through faith. The saving power re sides exclusively, not in the act of faith or the attitude of faith. or the nature of faith, but in the object of faith ; and in this the whole biblical representation centers, so that we could not more radically misconceive it than by transferring to faith even the smallest fraction of that saving energy which is attributed in the Scriptures solely to Christ himself.
(4) But a living faith will be accompanied by works, as much as a rose must diffuse perfume, and a good tree bring forth good fruit. As our Lord said, "Thy faith hath made thee whole," so Paul says, "By grace are ye saved through faith; and that not of yourselves; it is the gift of God" (Eph. ii :8).
But "faith without works is dead" (James ii : 26). Faith is operative in love (Gal. v:6).
B. B. Warficld, Hastings' Bib. Diet.; Schaff, I3ib. Diet. See works on systematic theology.