Christ, relying on his power, truth, and love; he comes to the Father through him, and in his name; he shelters his soul from the wrath of God, and the curse of the law, under the protection of his atoning blood; he confides in his power and grace to deliver him from all his outward and inward foes; he sits at the Redeemer's feet, to hear and observe his directions; he lives by faith in him for every thing; and this faith working by love, and learning daily lessons from his word and from his cross, gives him the victory over the fear. of man and the love of the world, increases his humiliation and hatred of sin, and furnishes him with motives, encouragements, and assistance for all holy obedi

ence.

But whatever faith may effect, as the active principle of a man's conduct; it justifies him, before God only, as it receives Christ Jesus, applies to him for salvation, constitutes the sinner's relation to him, and interests the soul in his righteousness and atonement, and in all the promises of the new covenant. The operations and effects of this precious faith serve to distinguish it from a worthless, dead faith, but do nothing towards our justification; for we are justified, as one with Christ; on which account it is meet that we should share his purchased blessings; whilst he, that hath not faith, stands in no such relation to him, and is not at present entitled to sush distinguished advantages, whatever may be the secret purposes of God respecting him. Yet all, who have this faith, do repent, do love the Lord and his people, and uprightly obey his commands; by which they are distinguished from mere professors.

We must not then suppose, that we are justified by the merit of our faith, any more than by that of our good works; for, though true faith is pleasing to God, because honourable to his name; yet it cannot atone for sin, nor purchase heaven; nay, the imperfection of our faith would condemn us, if we were to be judged according to the merit of it. But "we are justified by "faith alone;" because by it alone we receive, and be come interested in that righteousness, in which we are accepted with God. This righteousness of God, hav ing been devised, appointed, wrought out, and revealed,

for this very purpose, is fully sufficient to justify all, who are interested in it, how numerous soever they are, or how vile soever they have been.

Hence it is, that Paul uses such decisive language on this subject. "What things were gain to me, those I "counted loss for Christ; yea, doubtless, and I count all "things but loss for the excellency of the knowledge of "Christ Jesus my Lord, for whom I have suffered the loss "of all things, and do count them but dung that I may win "Christ, and be found in him; not having mine own "righteousness, which is of the law, but that, which is "of the faith of Christ, the righteousness, which is of "God by faith."*

It appears therefore, that free grace, (or the gratuitous favour, sovereign love, or everlasting mercy of God,) is the source of our justification; that the righteousness and atonement of Emmanuel are the meritorious cause of it; and that faith is the only recipient of the blessing; and we are "justified by his blood ;Ӡ because by shedding his blood he completed his obedience, as our surety. Justification may therefore be ascribed, either to the source, to the meritorious cause, or to the recipient of it; even as a drowning person may be said to be saved, either by the man on the bank of the river, or by the rope cast out to him, or by his hand apprehending the rope; according to the different ways, in which we speak on the subject.

The manner, in which faith justifies, may be illustrated, by considering in what sense a bank note pays a demand made on any person. The intrinsic value of the paper is not one farthing; but it refers the creditor to a company, who are engaged and competent to answer the demand; and therefore it is accounted to the debtor, as so much paid in specie. Thus faith refers God the Father to Christ, who is able and willing to answer for every believer; and therefore "it is im"puted to us for righteousness." So that, if a man should die, immediately after the first exercise of true faith, (as the thief on the cross did,) and before he had

time to perform one further act of obedience; he would directly enter heaven, as a justified person; though all, who are spared, will certainly show their faith by their works. Nor can there be a doubt, but that the faith of Abraham, and that of ancient believers, had a similar respect to the promises and testimony of God concerning a Redeemer, who was to come; or that it justified them in exactly the same manner.

The scriptures inform us, that "the only wise God our Saviour" hath appointed this method of justifica ́tion, that the benefit might be of grace; for faith, of that nature, which hath been described, expressly renounces all claim in the way of merit. It allows "that by the "works of the law, no flesh can be justified in the "sight of God;" it comes to him, not to buy, earn, or demand a recompense, but to crave mercy, the gift of righteousness, and the gift of eternal life through Jesus Christ; and in that way, by which the desert of sin and the justice of God were most clearly displayed to the universe. So that in this method of justifying the "ungodly" by faith alone, the whole glory is secured to the Lord; and his justice, holiness, truth, and wisdom, as well as his abounding grace, are explicitly acknowledged and honoured. And as faith itself is the gift of God; while the weakest faith justifies as certainly as the strongest; (though it does not bring such evidence of it to the conscience; so boasting is excluded, every ground of self-preference is removed, and a foundation is, as it were, laid in the believer's heart, for the constant exercise of humility, dependence, patience, and meekness; and of that love, which constrains the redeemed sinner "to live no longer to him"self, but to him that died for hin and rose again."

But it may be objected, that the scriptures frequently speak of repentance, conversion, love, obedience, doing the will of God, and forgivness of enemies, as requisite in order to our acceptance and admission to the enjoyment of our heavenly inheritance; and how can this consist with the doctrine of justification by faith alone? No doubt these things are necessary; nay, there is no salvation without them, according to the time and opportunity afforded; nor does any man come short

of salvation, in whom they are found. These are things, which accompany salvation.* They either prepare the heart for receiving Christ by faith, or they are evidences that he is thus received; yet Christ himself is our whole salvation, and faith alone receives him and appropriates the blessing; not by believing without evidence that Christ is ours; but by applying to him, according to the word of God, that he may be ours.

Should it be further objected, that the decision of the day of judgment is always stated to be made " ac"cording to men's works;" it may suffice to answer in this place, that no faith justifies, except that, which works by love; that love uniformly produces obedience; and that the works, thus wrought, will certainly be adduced, as evidences in court, to distinguish between the true believer and all other persons. Finally, the objection, that this doctrine tends to licentiousness, seems to have been already sufficiently answered, by the explanation, given of the nature and effects of saving faith; and I shall only add a most earnest exhortation to all, who hold this doctrine, to walk so circumspectly, "that whereas men speak "eyil of them, as evil doers; they may be ashamed "that falsely accuse their good conversation in Christ."

Thus having explained the doctrine of justification by faith alone," through the righteousness of God, even of our Saviour Jesus Christ ;" and proved it to be that of the holy scriptures; I would conclude by reminding the reader of its vast importance. "How shall man be just with God?” All our eternal interests depend on the answer which, in our creed and experience, we return to this question; for if God hath, for the glory of his own name, law, and government, appointed a method of justifying sinners, and revealed it in the gospel; and they, in the pride of their hearts, refuse to seek the blessings in this way, but will come for it according to their own devices; he may justly, and will certainly, leave them under merited condemnation.§ May God incline every reader to give this subject a se

*Heb. vi. 9.
+ 2 Pet. i. 1.

† 1 Pet. i. 12. iii. 16.
$ Rom. x. 1-d.

rious consideration, with the day of judgment and eternity before his eyes! Nor let it be forgotten, that all the reformers from popery, (who were eminent men, however some may affect to despise them ;) deemed the prevailing sentiments concerning the way of a sinner's justification before God, to be the grand distinction between a standing and a falling church.

Yet we should also observe, that "the truth itself may "be held in unrighteousness; and they, who receive this doctrine into a proud and carnal heart, by a dead faith, not only awfully deceive themselves, and quiet their consciences in an impenitent, unjustified state; but bring a reproach upon the truth, and fatally prejudice the minds of men against it, of which they will have a dreadful account to give at the last day. For did all, who profess and argue for this "doctrine of God our Saviour," adorn it by such a conduct, as it is suited to produce; pharisees, scepticks, and infidels would be deprived of their best weapon, and must fight against the gospel at a vast disadvantage, May the Lord give us all that "faith, which worketh by love," that "by "works our faith may be made perfect;" as the grafted tree is in its most perfect state, when every branch is loaded with valuable fruit.*

ESSAY XII.

On regeneration.

WHEN the apostle had reminded the Ephesians, that "they were saved by grace, through faith," he added," and that not of yourself; it is the gift of God.

Gal. v. 6. James, ii. 17-26.