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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

* "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

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

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.

possible as that man should be able to turn the sun from his daily course.

We can have no difficulty to conclude from what has been stated, that pure justifying faith is a firm assent or belief of the mind in the existence of a SUPREME BEING governing the Universe, called GOD; that JESUS CHRIST is his only begotten SON; that the Gospel is the word of God, and that there must be in the heart a perfect love of him and all his works, with an earnest desire to obey his most righte ous will and commands in all things, and religiously to do, and persevere in doing, all those duties imposed upon man in and by his most holy word; this is the faith, the only faith, man can rely upon to become a partaker of the great boon, the rich banquet of love, which his heavenly Father through Christ hath provided and set before him; the rejection thereof, and a continuance in the broad way of sin, will most assuredly bring final and eternal destruction upon his benighted soul.

CHAPTER IV.

DIFFICULTIES TO JUSTIFICATION IN THIS LIFE.

THE doctrine or tenet of justification, taking place in this life, will appear to be productive of many great objections and insurmountable difficulties, when we enquire and investigate the matter upon Scriptural authority, that they may be said to be almost innumerable, we will state a few which are most striking. According to our definition of justification, it is a certain distinct act of God; that it not only insures, but is inevitably succeeded with salvation; and unless it is so succeeded, it cannot be perfect justification to effect remission of sins, and acceptance of the man by God, as just and righteous. Upon the supposition that justification takes place in this life, and that salvation will inevitably follow, it seems impossible to reconcile such a principle with those parts of Scripture, particularly the statements both of Christ and St. Paul, where a continuance in well doing, and perseverance

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