distinguishing difference, between them who are saved, and them that perish. In this way the apostle evidently teaches us, that all the accepted servants of God under the Old Testament were justified by faith. And the same is certainly implied, when he says, "They that be of faith are blessed with faithful Abraham; for as many 66 as are of the works of the law are under the 66 curse.""

The texts, containing propositions to this effect, are more numerous than can easily be conceived, by persons who have not particularly examined the subject; as may readily be seen by looking over, in a good Concordance, the articles faith, believe, believing. By faith we pass from death unto life: by faith we are saved, we walk, we stand, we work, we fight, and conquer; we come unto God, we receive the Spirit, and we are sanctified, by faith: all things pertaining to our peace, stability, fruitfulness, comfort, and eternal felicity, are evidently suspended on our faith, and inseparably connected with it, in a peculiar manner, and wholly different from the relation which they bear to any other holy disposition, or act of obedience. So that, it is really surprising, that any, except avowed infidels or scepticks, should deny the doctrine of justification by faith alone, whatever interpretation they may adopt of the words faith and justification,

'Heb. x. 38, 39. xi.

Gal. iii. 8-14.

I shall therefore next proceed to consider the distinguishing nature and effects of faith, and the manner in which it justifies. Some opposers of this fundamental doctrine attempt to explain it away, by representing faith as a compendious term, denoting the whole of that profession and obedience which Christ requires of his disciples: so that they suppose, we are justified by embracing and obeying the gospel, as a mitigated law of works; and that Christ purchased for us the acceptance of sincere, instead of perfect, obedience. Their definition of faith comprises in it repentance, love, and obedience; and on this plan it would at least be equally proper to say, that we are justified by our love and its fruits, as by our faith, if any distinction were admitted. But how different is this to the language of the sacred oracles! Surely in this case we should be justified by "works of righteousness that we had done," though not by "the works of the law." It has not, however, yet been shown in what part of the New Testament this mitigated law may be found: for certainly nothing like it is contained in our Lord's sermon on the mount, or in the preceptive part of the apostolical epistles. Neither are we told precisely what it requires, or what exact measure of obedience will justify a man according to it. It is not easy on this plan to understand in what sense Christ "magnified the law and made "it honourable;" how "the law is established by

"faith" for which of our sins the death of Christ atoned; (seeing the moral law is repealed, and a milder law given, by obedience to which we are justified;) or how boasting can be excluded. In fact, this absurd sentiment totally makes void "the holy, just, and good law" of God; and alters the standard of our duty, from the exact requirements of the spiritual precept, to a vague indeterminate idea called sincere obedience, which may be modelled and varied according to the reasonings and inclinations of mankind: and thus it virtually sets aside both the law and the gospel. But as faith, in respect of justification, is not only opposed to the works of the law, but distinguished from repentance, hope, and charity, as exercised by believers; and as none of these, nor any kind or degree of obedience is ever said to justify a man in the sight of God; so we are warranted to decide without hesitation, that the apostles never meant by faith, such a compound of all the distinct parts of Christianity; and that this supposition would imply, that they used the most unsuitable and obscure expressions which could possibly have been devised. True faith, no doubt, is inseparably connected with, or produces all the other essential parts of Christianity and in like manner, a complete human body has ears, hands, and feet, as well as eyes; yet the eyes alone are capable of seeing. Thus, the tree produces the fruit, yet is distinct from it; and the stem or

branches of the tree may answer purposes, for which the fruit, though valuable, is totally unfit. It is, therefore, a very different thing to say, that living faith is connected with repentance, works by love, and produces obedience; than to contend, that it includes them, and that we are justified by repentance, love, and obedience, as parts of our faith.

Others again suppose, that faith is nothing more, than an assent to the truth of Christianity: and that a Jew or Gentile, on embracing and professing the gospel, was delivered from the guilt of his former sins; that being thus brought into a justified state, he would continue in it, or fall from it, according to his subsequent behaviour; and that his justification at the last day must be by his own works, if he escape final condemnation. But here again we enquire, how this system can consist with the very meaning of the word justify, or account righteous, when the sinner is merely put upon a new probation to work out a righteousness for himself? How it consists with believers "not coming into "condemnation," and "having eternal life?" How it excludes boasting? And where it is found in the sacred oracles?—In fact, the dead faith exploded by James, is here brought forward for the sinner's first justification; whilst the dead works of a mere formalist are generally meant by the obedience which is at last to justify such a believer: so that the sentiment verges on the one hand to an

antinomian abuse of the gospel, and on the other to a pharisaical rejection of it.

Let us then hear the words of the inspired apostle on this subject. "Therefore by the deeds of "the law, shall no flesh be justified in the sight of "God; for by the law is the knowledge of sin."But now the righteousness of God without the "law is manifested, being witnessed by the law "and the prophets: even the righteousness which "is by faith of Jesus Christ unto all and upon "all them that believe; for there is no difference, "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 Je"sus." What does he mean by "the righteous

ness of God without the law, which was wit"nessed by the law and the prophets ;" and which is "unto all, and upon all, them that believe?" He elsewhere says that "Christ is the end of the "law for righteousness unto every one that be"lieveth." His obedience unto death, as Emmanuel," God manifest in the flesh," in our nature, as our Surety, and in order to "bring in an everlasting righteousness," was infinitely valuable; and honoured the law of God more than the perfect obedience of all creatures ever could have done. It was predicted and prefigured in the law of Moses, and the prophets expressly testified it. "Surely, shall one say, in Jehovah have I