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bible, this is the greatest, and the most glorious. "Without controversy, great is the mystery of godliness, God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the gentiles, believed on in the world, received up into glory." Every object or article of the christian faith is a revealed mystery; and to the believer, is glorious. We read of the "mystery of God, and of the Father, and of Christ, in whom are hidden all the treasures of wisdom and knowledge." To believe, and rejoice, and confide, in all these mysteries so clearly revealed, is the exercise of evangelical faith. A lively description of this faith we have in these words of the Apostle: "Whom having not seen ye love, in whom, though now ye see him not, yet believing, ye rejoice, with joy unspeakable and full of glory." This joy of the Christian faith arises, not so particularly, from any interest of our own, which is secured by it; as from its tendency to glorify God, and to promote the great interests of his kingdom. It arises, not from an apprehension of our being made more worthy of the kingdom of heaven. For a sense of sin and unworthiness constantly increases, in proportion to the increase of the Christian faith. A view of the wonderful work of redemption, by the blood of Christ, and of its glorious fruits, is one of the principal sources of joy and transport, in the hearts of true believers. When the blessed Saviour had finished his ministry among men, he said to the Father, "I have glorified thee on the earth; I have finished the work which thou gavest me to do." To him these were sources of unspeakable joy. Faith produces the same mind that was in Christ Jesus; the same joys and the same sorrows, the same temper of heart, and the same line of conduct. If any man will be my disciple, or will come after me, let him deny himself, and take up his cross, and follow ine." Those who are truly humble and self-condemned, who feel justly deserving of eternal misery, notwithstanding all that they can do or suffer in this life; are pleased with the plan of salvation by the cross of Christ. this corresponds exactly with the views which they entertain of God and of themselves. They find that the law of God, in which they now delight, forbids the exercise of mercy, until it is vindicated and honoured, by an infinite sacrifice for sin. They are satisfied and pleased, that

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God should glorify his justice, as well as his mercy; be the consequences what they may, as respects themselves, and their fellow men. Accordingly, they see all the divine attributes displayed by Jesus Christ. He appears, as he really is, the chief among ten thousand, yea, altogether lovely.

REMARKS.

1. If faith springs from love; and love is the fulfilling of the law; it follows, that the natural and genuine effect of faith, is holy obedience to the commands of God. Nothing gives the divine law such a predominating influence upon the heart and life, as the Christian faith. Abraham was strong in faith, giving glory to God; and who, of all the human race, ever yielded such obedience to God? Who, but the Father of all them that believe, was ever found ready and willing, at the divine command, to offer a darling son, and a child of promise, as a burnt sacrifice? "Abraham believed God, and it was counted to him for righteousness; and he was called the friend of God." Every true believer is the friend of God; and of course, obedient to his law. In short, nothing but faith gives se-. curity for a holy and obedient life. "Do we then make

void the law through faith? God forbid, yea, we establish the law." Do we, by the doctrine of faith in Christ, render obedience to the law of God unnecessary to salvation? In what then does the Christian religion consist? And how does Jesus Christ save his people from their sins? What, but a holy obedience to God constitutes a moral difference between believers and infidels? Concerning those who profess that they know God, but in works deny him, it is said, that they are "abominable, and disobedient, and to every good work reprobate."

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2. It is evident from the discussion of this subject, that evangelical repentance is implied in the Christian faith. In the order of nature, if not of time, repentance must be antecedent to faith in Christ. For no one can possibly be reconciled to Christ, and to the doctrine of salvation by his atoning blood, without real humility of heart, and godly sorrow for sin. For, by the vicarious sufferings, and precious blood of Christ, sin is utterly condemned, and the law is magnified and made honourable. The heart that embraces the Saviour by a living and approving faith,

'must certainly be a penitent and broken heart. True believers are those who accept the punishment of their transgressions, as it is exhibited by the cross of Christ, and justify the law and government of God. But these exercises of heart imply genuine repentance. Thus, in the order of nature, and in fact, repentance precedes evangelical faith, and is preparatory to it. Inthe order of expression, repentance commonly precedes faith. "Repent ye therefore, and believe the gospel." The Apostle Paul's testimony was, Repentance towards God, and then faith towards the Lord Jesus Christ. A believer, in a state of impenitency, is at best, but a mere speculative believer; and a stranger to that faith, by which the heart is purified. Accordingly, the first object of the ministry of John the Baptist was, to inculcate the duty of all men to repent; and this duty was urged expressly, as the necessary qualification of heart, to believe on him that should come after him, that is, on Christ. For the same purpose, Christ sent forth his disciples to preach saying, Repent, for the kingdom of heaven is at hand." The kingdom of heaven was to be inherited by faith; but not by the faith of a proud, impenitent, self-righteous and depraved heart.

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3. By the doctrine of the Christian faith we learn, that the distinction between justification by works, and by faith in Christ, does not consist in believers being released from the requirements of the law; but in their being released from the curse. "Christ hath redeemed us," not from the duty of obedience but " from the curse of the law, being made a curse for us. Obedience, in this case, is necessary to witness our faith in Christ, and our reconciliation of heart to God; but not to merit the forgiveness of our sins. The gospel, though it requires obedience to Christ, is not of the nature of a law, which requires us to obey and live. The covenant of grace is widely distinct from the covenant of works, which makes obedience the sole ground of justification. The gospek as of the nature of a divine testimony, in which we are bound heartily to confide:" And whoever receives this testimony, sets to his seal, that God is true." Abraham, he believes on him that justifies the ungodly; not the impenitent, not the disobedient, not the enemies of Christ, not the unbelieving; but the penitent, the converted, the broken hearted sinner; or, in plain terms,

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the true believer in Jesus Christ. This man is the only proper subject of forgiveness and salvation. This is the man, whose faith works by love, and whose hope is only in the Lord. "Shew me thy faith, without thy works, and I will shew thee my faith by my works."

ESSAY XX.

Justification by Faith.

This is the strict
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HAVING attended, in the last Essay, to the doctrine of the Christian faith, we may now proceed to an investigation of the doctrine of justification by faith. Justification, in its primary sense, and as a legal term, signifies acquittance from the charge of criminality, or a declaration of innocence. This is implied in the instruction given by Moses to the judges of Israel. "If there be a controversy between men, and they come unto judgment, that the judges may judge them; then they shall justify the righteous, and condemn the wicked." meaning of justification by the law. apostatized, this would have been the ground of his justification in the sight of God. On this ground, the elect angels, who are swift to do the will of God, are justified. This is a legal justification, of which fallen and condemned man can have neither claim nor hope. But in the evangelical sense, the word has a meaning widely different. In this sense, it is called the justification of the ungodly. "Abraham believed God, and it was counted unto him for righteousness. Now to him that worketh, is the reward not reckoned of grace, but of debt. But to him that worketh not," that is, worketh not with a view to merit a reward; "but believeth on him that justifieth the ungodly," or sinful men, "his faith is counted for righteousness." It is reckoned to him as an equivalent för a perfect righteousness; because it embraces Jesus Christ, and relies on his merits.

Thus it appears, that by the ungodly is meant, not the impenitent, nor the unbelieving. For repentance and faith in Christ are the necessary conditions of salvation. "Except ye repent, ye shall all likewise perish," and "He that believeth not shall be damned."

Many and various have been the definitions of gospel justification. The assembly of divines say, that "justification is an act of God's free grace, wherein he pardoneth all our sins, and accepteth us as righteous in his sight, only for the righteousness of Christ imputed to us, and received by faith alone." By faith, Jesus Christ is received; and by faith, all his doctrines and testimonies are embraced. But the very act of justification is an acquittance from just condemnation, and from deserved punishment; and a restoration to the everlasting love and favour of God, only through faith in Jesus Christ. "Therefore we conclude, that a man is justified by faith, without the deeds of the law." He receives the forgiveness of his sins, and an inheritance among all them that are sanctified. He becomes an heir of God, and a joint heir with Christ, to an inheritance incorruptible, undefiled, and that fadeth not away. "Being justified by his grace, we are made heirs, according to the hope of eternal life." But this special act of divine grace is limited to believers only. Be it known unto you, therefore, men and brethren, that through this man, Jesus Christ, is preached unto you the forgiveness of sins; and by him all that believe, are justified from all things, from which ye could not be justified by the law of Moses."

In the third chapter to the Romans, the Apostle having exhibited, in glowing colours, the total sinfulness, and utter condemnation of all mankind, proceeds to the most clear, and illustrious statement of the doctrine of justification by faith in Jesus Christ. "Therefore by the deeds of the law shall no flesh be justified in his sight. For by the law is the knowledge of sin-For all have sinned, and come short of the glory of God; Being justified freely by his grace, through the redemption that is in Christ Jesus; whom God hath set forth for a propitiation, through faith in his blood, to declare his righteousness, for the remission of sins that are past, through the forbearance of God: To declare, I say, at this time, his righteousness; that he might be just, and the justifier of him who believeth in Jesus." To procure the pardon and final salvation of sinners, in a way that will do honour to the inflexible justice of God, is the great thing necessary to gospel justification. And this way of pardon and salvation is clearly stated in the passage of scripture before us. It is through faith in the blood of Christ, to declare and vindi

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