ed on as of the greatest importance, that a man is justified 'by faith without the deeds of the law.' Many learned men have endeavoured to explain all such testimonies of the Mosaic law as distinguished from the Christian dispensation; and to confine their meaning principally to the abrogated ceremonies. But is the knowledge of sin,' by the ceremonial, or by the moral, law? Was the ceremonial law the ministration of death, written and engraven ' in stones?' (2 Cor. iii. 7.) Did the apostle know this law to be spiritual, holy, just, and good?' Did he delight in it after the inner man? Did the Mosaic rites, or the tenth commandment, convince him that concupiscence was a sin, and slay his hope of justification by the law? (Rom. vii.) Did Christ redeem us from the curse of the ceremonial law alone, by being made a curse for us? (Gal. iii. 13. Such questions might easily be multiplied; and each of them formed into a regular argument, demonstrating the falsehood and absurdity of this opinion: but the compass of this Essay does not admit of it, nor is it necessary in so plain a case. No law in the universe can both justify and condemn the same person: if then no man hath always loved God with all his heart, and his neighbour as himself, no man can be justified according to the works of the moral law; for this most obvious and conclusive reason, because all are exposed to condemnation for breaking it. If no human action be more excellent than the law requires our whole conduct to be; then none of our works of rightcousness can do any thing to reverse the condemnation that our sins have incurred: and if the best of our good works come short of perfection, and our best days are chequered with many sins, then we must continue to accumulate guilt and condemnation, as long as we remain under the law, and are judged according to it. So that by no works of any law whatsoever, can a trangressor of that law be justified in the sight of God.

These considerations may prepare our minds for attending more carefully to the language of the Apostle, in discoursing on this subject. He constantly insists upon it,

that a man is justified by, and through, faith alone, and not by the deeds of the law. He even says without hesitation, 'To him that worketh not, but believeth in him that justi' fieth the ungodly, his faith is counted to him for righte'ousness,' (Rom. iv. 15.) And he carefully distinguishes this way of justification from that by works: nay, opposes the one to the other as incompatible- Because the law 'worketh wrath :-therefore it is by faith, what it might 'be by grace.' And if by grace, then it is no more of 'works; otherwise grace is no more grace.' (Rom iv. 14— 16. xi. 6.)—For this reason all they whom God justifieth are considered as ungodly. True faith is indeed the effect of regeneration, an important part of true godliness, and inseparable from all other holy exercises of the soul towards God: yet the believer, considered as he is in himself, according to the holy law, is liable to condemnation as ungodly; and is justified solely and entirely as viewed in Christ according to the gospel.

Even James, who in another sense shows, that a man 'is justified by works and not by faith only;' illustrates his doctrine by the example of Abraham, who was 'jus'tified by works, when he had offered Isaac his son upon 'the altar' and he then adds, Seest thou, how faith wrought with his works? and by works was faith made 'perfect; and the Scripture was fulfilled which saith, 'Abraham believed God, and it was imputed to him, for righteousness' (Jam. ii. 20—26.) now these words were spoken many years before Abraham was called to sacrifice Isaac, yea, before Isaac was born. (Gen. xv. 6.) James therefore evidently meant that the true believer proves his profession to be sincere, and his faith living, by the fruits of holy obedience; and is thus justified before men on earth, and will be justified before the world at the last day, from that charge of hypocrisy which will be substantiated against all those who say they have faith, and have not "works.' Unless we admit this interpretation, we shall find as much difficulty in reconciling James to himself, as some have done in reconciling Paul to him: for he addu

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ces the same example, and quotes the same Scripture, in illustration of his point, that Paul did: and he supposed that he had confirmed the true doctrine of justification by faith, in thus distinguishing living from dead faith; and in showing that no faith could justify a man before God, which did not prove itself genuine, and justify the possessor before his neighbours, by influencing him to the practice of good works, according to the opportunity afforded him.

But the general doctrine, that a man is justified in the 'sight of God by faith alone,' is too plain to need much proof. They, who regard the epistles of Paul, must know, that he not only asserts, but confirms, this doctrine by various arguments, illustrations, and examples. He declares that no man is justified in any other way; (Gal. iii. 11, 12.) that they, who seek righteousness, as it were, by the • works of the law,' stumble and fall, (Rom. ix. 30-33. x. 3-11.) and have no benefit from Christ and the gospel; (Gal. v. 2-6.) and that if any man or Angel, should "preach any other gospel he would be accursed.' (Gal. i. 8-10.) Indeed, those Scriptures, which do not immediately relate to justification, continually speak of faith as the grand distinguishing difference, between them that 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. (Heb. x. 38, 39. xi.) And the same is certainly implied, when he says, 'They that be of faith are blessed with faithful Abra"ham: for as many as are of the works of the law are under the curse.' (Gal. iii. 8-14.)

The texts, in which propositions to this effect are contained, are more numerous than can easily be conceived by persons who have not particularly examined the subject; which may easily be seen by looking over the articles of faith, believe, and believing, in a good concordance. 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 and every thing pertaining to our peace,

stability, fruitfulness, comfort, and eternal felicity, is 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 we possess, or act of obedience we perform. So that it is really surprising, that any, except avowed infidels or sceptics should deny the doctrine of justification by faith alone, whatever method they might adopt of explaining the meaning of the words faith and justification.

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. 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 thus 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 scriptural 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 inseparably connects with, or produces, all the other essential parts of Christianity and in like manner, in a complete human body there are ears, hands, and feet, as well as eyes; yet the eyes alone can perform the function 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 freed 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 inquire, how this system can consist with