It is not the _holiness of his faith_ that is accounted for righteousness to him: faith is a holy duty but not more so than some others, and not so much so as love, “now abide faith, hope, love, and the greatest of these is love;” nor are christians ever said to be justified by love, joy, peace, patience, or by any other grace, except by faith. From whence it follows that it is not the holiness of faith for which the believer is justified, and yet that there is some property not common to any other grace or duty, which must be concerned in our justification; and no doubt it is because faith lays hold on him for whose sake alone we can be justified. Or faith may be put for its object, as the words fear, hope, joy, and love are; God is our fear, our hope, &c. “Thy faith hath saved thee,” it was not her faith, but its object, Christ’s power, that healed her. The seed which was promised embraced Christ, whose day Abraham saw afar off; so this faith had the Redeemer for its object. In the epistle to the Galatians there follow the quotation these words, “as many as are of faith are the children of Abraham,” these are called his spiritual seed, and believe in Christ, now if all who believe in Christ are thereby the children of Abraham, and Abraham their father or pattern of faith, his faith must have been of the same kind. There could have been little propriety in giving a faith of any other kind as a pattern to those who are to believe in Christ that they may be “justified by his blood.” Footnote 53: The quotations of Paul and James follow the lxx. in omitting the _in_. Footnote 54: Hammond. Footnote 55: Whitby. Macknight. Footnote 56: Macknight. Footnote 57: _This opinion was propagated soon after the reformation, by Andr. Osiander, who lived a little before the middle of the sixteenth century._ Footnote 58: _This opinion was propagated soon after by Stancarus, in opposition to Osiander, whom Du Pin reckons amongst the Socinians, or, at least, that after he had advanced this notion, he denied the doctrine of the Trinity._ [_See Du Pin’s eccl. hist. sixteenth century, book_ iv. _chap._ 6.] Footnote 59: _This is commonly called_ fiducia, _and as such, distinguished from_ fides, _by which the former is generally expressed._ Footnote 60: