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was to bring them off from the law of Moses, by convincing them, that justification with God was not to be obtained by it, but by the Gospel of Christ. He calls the Gos pel Faith, and the law of Moses Works; because faith and works were the two great leading points of those dispensations, and on which justification by them depended. The voice of the Gospel is, "Believe on the Lord Jesus Christ, and thou shalt be saved:"* But the Law saith, "The man which doeth those things shall live by them."f He proves, that justification could not be had by the law, because no man could perfectly obey it, and it condemned every transgression. He proves also the possibility of obtaining justification without the law, by the instance of Abraham, who had his faith accounted to him for righteousness before the law was given, and therefore he was not justified by it. Consequently, as Abraham was justified by his faith in the promises of God, pointing out to him the atonement of a Mediator to come, before the law was given; so Christians might be justified by their faith in the promises of God, and in the atonement of a Mediator already come, after the law was abrogated and done away.

The reasoning is just, and the conclusions he draws from it are warranted-That the law had nothing to do with justification with God, but was a temporary institution, intended to keep the Jewish nation, from whom the promised seed was to come, in the true worship of the true God, till he should appear on earth, and then to point him out, and ascertain bim to the world. "It was added," that is, instituted by God, "because of transgressions, till the seed should come, to whom the promise was made"-by pointing out the guilt of sin to restrain men from committing it, and to excite them to seek deliverance from it. It was a school-master to bring the Jews, and by their means, the rest of the world, to Christ, that they might believe on him. The law having answered this end, became useless, and was taken away; and the terms of justification remained the same they ever had *Acts xvi. 31. † Rom. x. 5.

+ Gal. iii. 19.

been, faith in the merit and atonement of the great Mediator; but yet, such a faith as Abraham's was, producing obedience to the commands of God.

The design of St. James was to convince the Jewish Christians, that an inactive, dead faith was not that belief of the Gospel which would obtain justification with Godthat true Gospel faith always produced love and obedience toward God, charity and mercy towards men-that it was to be known and judged of by its fruits. He affirms positively, that faith without works can no more save us, or obtain justification with God, than good wishes without good deeds can relieve the necessities of our poor brethren. To say to the hungry, Be fed; or to the naked, Be clothed; while we give them neither food nor raiment, will neither feed nor clothe them. Actual deeds must be added to our kind words. Food and raiment must be conferred, or our charity is nothing worth. So, he saith, is that faith to which Christians must look for justification with God. It must produce obedience to God, and love to man. The instance of Abraham is brought as an example to explain his meaning-His "faith," when he of fered Isaac his son, "wrought with his works, and by works was faith made perfect."* His faith, therefore,

was not a dead, but an active faith. He believed God in his heart, and he obeyed him in his life, and therefore was he justified-" His faith was imputed unto him for righteousness; and he was called the friend of God."

6. Should it be thought, that the foregoing account of Abraham's faith ascribes more efficacy to the works of obedience in obtaining justification for him, than ought to be attributed to them; let it be considered, that it ascribes no more to them, than the Holy Scriptures do. Both St. Paul and St. James include obedience in their notion of faith. Of the sentiments of the latter, there can be no doubt. He says expressly, that Abraham was justified by works; and that by works his faith was made perfect, which would have been imperfect and dead, being alone.

That St. Paul teacheth the same doctrine, will appear

Jam. ii. 22, &c.

to every candid reader of the eleventh chapter of the Epistle to the Hebrews. The instances of faith there mentioned, either directly include works of obedience, or fairly imply them. For example, "By faith Abel offered unto God a more excellent sacrifice than Cain"-" By faith Noah prepared an ark to the saving of his household, by the which he became heir of the righteousness which is by faith"-" By faith Abraham" left his own country and "went out, not knowing whither he went ;" and "by faith" he offered up Isaac. In these instances it must be evident, that Abel's offering his sacrifice, Noah's preparing the ark, Abraham's leaving his country and offering his son Isaac upon the altar at the command of God, were works of obedience which perfected their faith, and made it effectual to their justification; and that without these works, their faith would have been "dead being alone.”

Should this be supposed to attribute a degree of merit to works which do not belong to them, I apprehend it to be without reason. That the faith and good works of Christians proceed from the operation of the Holy Spirit of God in them, the Scriptures give us sufficient reason to believe. Considered as the fruits of this Spirit, I know not why we should hesitate in ascribing merit to them. At the same time, when we take into the account our own perverseness in resisting and grieving the Holy Spirit, and quenching his heavenly motions, we can take no merit to ourselves, nor have "whereof to glory before God,”* either on account of our faith or works. Not on account of our faith, for it is weak; and we have constant need to beg with the Apostles, that the Lord would "increase" it; and with the distressed father in the gospel, “Lord, I believe; help thou mine unbelief." Nor, on account of our works, for they are imperfect; and should we even do all that is commanded us, still we should be "unprofitable servants," and have done no more than "was our duty to do." We must not, therefore, look to the merit of our faith or works for our justification, but to the mercy of God through the merit of Christ. His mercy gave

* Rom. iv. 2. † Luke xvii. 5. Mark ix. 24.

Luke xvii. 10.

Christ to be the propitiation for sin; the Mediator between fallen man, and the divine Majesty. Through love, Christ became this Mediator, and made atonement for our sins. By his resurrection and ascension into heaven, God hath declared his acceptance of the atonement which he made; and hath promised remission of sins to all those who trust in it. Through this Mediator, God hath condescended to enter into covenant with us, and is graciously pleased to accept of our sincere obedience instead of that which is perfect; of our penitence instead of innocence. He requires us to believe on this Mediator, and to enter into this covenant, that our reliance on him and his atonement may be open and public. All who do enter into it he calls his Church; the Body of Christ; the Family of the Mediator; and hath given them his Spirit, to be in them the principle of a new, holy, and heavenly life; that under his inspirations they may become fit inhabitants of his kingdom in heaven, and may live with him in happiness for

ever.

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