11. The grace of faith, by which we are justified, is also the great instrument in the inward work of _sanctification_; because it “receives from Christ’s fulness,” grace to “purify the heart” and “work by love.” It cleanseth the conscience from dead works to serve the living GOD; and lays the axe to the root of corruption, by destroying the love, and mortifying the power of sin. An increase of faith produceth a proportionable increase of sanctification: for, as the first production of the fruits of righteousness originates from this life-giving grace, so the subsequent abounding of them derives its prosperity from its fructifying influence. And, as “works done before the grace of Christ and the inspiration of his spirit are not pleasing to God, because they do not spring from faith;” (see the article); consequently, those which follow after justification, derive their acceptableness from that faith, which offers them upon the golden altar of the Redeemer’s sacrifice, which sanctifieth the gift. Hence we see how a sinner is made inherently holy, as well as personally righteous; viz. by one and the same faith, apprehending Christ as our sanctification, as well as our righteousness in justification. And, from hence it is apparent, 1. that no good works can go before justification; or that, until a sinner is made partaker of divine faith, he can perform nothing acceptable in the sight of God; because, “whatsoever is not of faith, is sin:” 2. and therefore, that he cannot bring forth the fruits of righteousness in his heart and life before men, until the person is accepted before God, through the infinitely meritorious work of the Mediator. 12. This inward work of the spirit is absolutely necessary to the sinner’s _meetness_ for heaven; and the external fruits of it justify his religious character before the world. Thus Abraham was justified by _works_ before men, and by _faith_ before God. The intentional offering up of his son was the illustrious instance of the strength and genuineness of his faith, and constituted his declarative justification before the world: but his “believing in the promised Messiah, which was accounted to him for righteousness,” was the ground of his justification before God, and preceded his justification by works. So that the father of the faithful himself, “if he were justified by works, hath whereof to glory, but NOT BEFORE GOD.” Rom. iv. 2. And thus the scripture, without incurring the charge of self contradiction, was eminently fulfilled, when it saith, “Abraham believed God, and it was imputed to him for righteousness:” and, “Was not Abraham our father justified by works?” James, ii. 21, 23.