(§ 119-121). Hence, it is not an objectionable phraseology, to say, that our salvation depends on our change of heart and reformation of life (1), or (2) that salvation is bestowed on man in consequence of his change of mind and reformation of life (3), or, that it is the reward of his reformation (4). § 73. But faith, and the reformation of life necessarily connected with it, which is certainly the condition on which an undeserved salvation is graciously bestowed on man, must by no means be regarded as the meritorious cause of this salvation. Such a view of the subject would be no less unfounded (5) than injurious. § 73. Ill. 3.

ILLUSTRATIONS.

I. The phraseology above referred to, is found in the following passages: Luke 24: 47. Acts 3: 19. 26: 18. Is. 55: 7. Ezek. 18: 20 &c. Matth. 7:21. John 5: 29. Gal. 6: 7-9. Heb. 12: 14. See the work on the Design of the death of Christ, p. 378 &c, 677 &c.

II. So certainly may our salvation be said to depend on our repentance and reformation, that no sooner does any individual deviate from the condition which he had begun to fulfil, or begin again to pollute his heart by sin, than he forfeits that hope of salvation which he had previously enjoyed1 (1 Tim. 1: 19. Gal. 3: 3, 4. 4: 11. 5: 4, 7. 1 Cor. 10: 12. 15: 2. Luke 22:32. Heb. 10: 26. 2 Pet. 2: 20 &c. 1: 92), unless he repents of his relapse, which is indeed difficult, but not impossible. In Heb. 6: 4, 6, Paul says, αδυνατον, τους απαξ φωτισ θεντες—παραπεσοντας παλιν ανακαινιζειν, i. e. “ It is extremely

1 Ezek. 3: 20. 18: 24. Heb. 10: 26--31.

2 See 119. Ill. 7; and Michaelis' Dogmatik, § 168.

difficult, if one who has been instructed in christianity falls away, to bring him again to a change of mind."

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III. By the phrase, "that salvation depends on a change of heart," is meant, that a man is saved because he fulfils the condition on which salvation is graciously bestowed on him without any consideration of his own merit. St. James says (ch. 2: 24), “A man is justified by works, and not by faith only." In the Dissert. de Epistol. cathol. occasione &c. (Note 38), we have made the observation, that this passage refers to a righteousness which proceeds from faith, to works, soyous, which are connected with faith, and that a justifying or saving power is denied only to that faith which has no influence on the heart and life [fidei solitariae res ɛoya ovx exεɩ v. 14, 17, 20, 26], to a cold, inefficient assent, which Paul also pronounces not to be a genuine justifying faith (Rom. 3: 22—5: 1, 6. See § 119, 129).

It follows, therefore, that the declarations of James are in perfect accordance with the doctrines of Paul.

IV. In the phrase "salvation is the reward of the christian," an unmerited, a gracious reward is intended. For, it is an act of the free grace of God (Rom. 6: 23), that an unmerited salvation is promised to guilty and imperfect man, as the reward of his endeavours to yield obedience to the divine laws. § 73. Ill. 7..

V. The proof, that justification by works, is a doctrine unfounded in Scripture, may be seen in § 118, and particularly in Ill. 7; and § 73, especially Ill. 3.

1 See the Comment. on Hebrews, Note q, r.

CONCLUSION.

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Connexion between Doctrinal and Practical Theology.

Such is the intimate connexion which subsists between a change of mind and reformation of life, and the attainment of salvation. The discussion of the means by which this necessary and salutary change is to be effected, as well as of the specific prescriptions of the christian law, with which our thoughts and actions ought daily to be brought into greater harmony, properly falls within the limits of Practical Theology. Hence, these subjects, as well as some others which were formerly discussed in Doctrinal Theology, are not comprehended within the limits of this Elementary Work.