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faith was, how it was to be obtained, and its effects : but was every purpose necessary for the salvation of man on his part, produced by faith alone, nothing more was required, and all that has been written relative to other works is useless and unnecessary. Is it possible to conceive God would have given his commands through Moses to the Israelites in the manner he did if useless and unnecessary ? Most assuredly not. Would he have caused and ordained his Prophets and Apostles to have given those warnings and denunciations against the commission of sin ? and promises and assurances of glorious and unspeakable blessings, which“ eye

hath not seen, nor ear heard, neither have entered into the heart of man," as encouragements and incentives to lead him to a godly, righteous, and holy life: the prophet Habakkuk has declared, “the just shall live by his faith!” Christ has said the righteous shall go into life eternal at the day of judgment for their acts of charity in this life". St. John has said, “if we confess our sins God is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness";” and also, “all that are in the graves shall hear his voice, and shall come forth; they that have done good unto the resurrection of life ; and they that have done evil unto the resurrection of damnation." St. Peter has stated," he that feareth God and worketh righteousness is accepted with him.” The prophet Ezekiel has said, "when the wicked man turneth away from his wickedness that he hath committed, and doeth that which is lawful and right, he shall save his soul alive," and " in his righteousness that he hath done he shall live 9." And St. Paul, “For

1 Hab. ii. 4.

in Matt. xxv. 31–40. n 1 John i. 9.

ye have need of patience, that after ye have done the will of God ye might receive the promise ";" and " we must all appear before the judgment-seat of Christ, that every one may receive the things done in his body according to that he hath done, whether it be good or bad », and that God will render to every man according to his deeds : to them “ who by patient continuance in well doing seek for glory, honour, and immortality, eternal life.” Knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he be bond or free “.” Was the doctrine which has been very generally received, although most erroneously, that faith scripturally produces good works, or that they invariably spring from faith, and that faith alone justifies : upon what ground can these statements be supported ? Faith having produced all man's good and virtuous actions, they could not have the effects which we find stated in these texts, as well as in innumerable others in Scripture. These statements are a direct contradiction in the plainest words to the principle of faith alone being the sole effective cause of justification and salvation; no words nor language can reconcile these most contradictory facts. No system founded upon the Christian religion can be devised to produce consistency between these texts, and the tenet of faith alone being sufficient for man's justification, unless by the most absurd and anti-scriptural idea, that justification and salvation are distinct matters, bear no relation, and have no connection with each other, which it is conceived no believer in Christ will attempt to shew. By St. John we see, that through confession, which no doubt is intended to include repentance, God will pardon our sins; and by St. Peter, that the man who feareth God, and worketh or doeth righteousness is accepted with him. By these texts we arrive at full and perfect justification according to the common received idea of justification by Scripture; by St. John pardon or remission of sins is obtained by the confession of them, this is a most material part of justification; by St. Peter man is accepted with God for fearing him and doing righteousness, this acceptance can be nothing less than to salvation and glory; and although faith must undoubtedly be understood to be a most essential part in these attainments stated by the Apostles, yet it is not even mentioned; but we must believe confession of sins, fear of God, and righteousness are necessary and indispensable parts of justification, if these texts are to have any attention paid them. By these last as well as the preceding texts quoted, we find actions are to have their due effect*, and not faith only; by the first, the just shall live by his faith, here the man must be just from his actions, and by the co-operation or instrumentality of faith he is to live, that is eternally. Christ has said the righteous for his good deeds shall go into life eternal. St. John, that those who confess their sins will have them forgiven ; and those who have done good will rise from their graves to the resurrection of life. St. Peter, that the man who feareth God and worketh righteousness is accepted with him : and the prophet Ezekiel, that the wicked man who doeth that which is lawful and right shall save his soul alive, and from his righteousness he shall live. St. Paul tells believers they must have patience, after they have done the will of God, that they might receive the promise which is the reward of salvation, and that all must appear at the judgment-seat of Christ to receive the things done in the body, that is the proper reward for what they have done, and according to their deeds, and from well doing shall have eternal life: how can faith alone face these texts, or by any possible means bring into doubt their effect, or prevent their truths from carrying conviction to the minds of all real and sincere believers in Christ? It is almost as im

• John v. 28, 29.
9 Ezek. xviii. 22.
s 2 Cor. v.
" Ephes. vi. 8.

P Acts v. 35.
r Heb. x. 36.

Rom. ii. 6, 7.

10.

* “ The end of all thinking and feeling is action. Whatever shall terminate not in this is a mere cheat, a mass of rubbish, a nuisance to ourselves and to mankind. All the good done in the universe is done by action. The most perfect and glorious principles which belong to the intelligent character, those which constitute the bliss of Paradise, those which constitute the superior bliss of heaven, would be shorn of almost all their radiance were they to cease from their activity. There is, I acknowledge, in the reception of truth, and the indulgence of virtuous affections, an inherent value, a delightfulness interwoven in their own nature. The subject of them, if he were prevented by accidental circumstances from doing good, would, I acknowledge, still find real delight in the things themselves. But were he to cease from doing good when it was in his power, he would be stripped of all his virtue and glory, and of almost all his enjoyment. To him says St. James, ' that knoweth to do good, and doeth it not, to him it is

sin.' Good actions only are blessings to the kingdom of God, and the only proof of excellence of character.” Dwight's Theology, vol. ii. p. 581.

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