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finds it to be. "Without the law sin was dead:" and the spirituality of the precept not only detects, but irritates, the depravity of nature, excites all manner of concupiscence, and sometimes even stirs up the dormant enmity of the heart into direct exercises of opposition to the holy character and righteous government of God.-This is also connected with a discovery of the hatefulness of sin, and a disposition to abhor it in all its forms; so that self-loathing becomes a predominant part of the new convert's experience. The stone is become flesh; and exquisite sensibility, in feeling and hating every sinful emotion, is united to a quickness of discernment in discovering sin where not before suspected; and its odious nature and numerous aggravations, which before were excused and palliated. Every thing, therefore, concurs to discourage, as well as to humble, a person in this situation, except the glad tidings of the blessed gospel; and should a self-complacent thought intrude itself, while he reflected on these new and more just views of his own character, he would reject it with alarm and detestation.

Thus at the very time when the sinner is made completely willing to welcome Christ and his whole salvation, so far from perceiving any warrant in his own holy dispositions, to authorize his believing application to the Saviour and reliance on him, he commonly thinks himself worse than ever, and viler than any other sinner; and is often tempted to conclude that he has sinned beyond the reach of mercy, and that Christ will except him from the general rule of "casting out none that come to him.”-What then can meet this case but the scriptural assurances, "Ask and it shall be given you; seek and you shall find; knock and it shall be opened to you: for every one that asketh receiveth?"-And what can be more improper than to embarrass him with nice distinctions; in direct opposition to the apostolical direction, "Him that is weak in the faith receive ye, but not to doubtful disputations?— In proportion as the gospel is understood, it gives encouragement, and suggests pleas, to that man who is most vile in his own estimation. He cannot indeed say, "God, I thank thee I am not as other men:" but he may smite on his breast, and say, "God be merciful to me, a sinner." "For thy name's sake, O Lord, pardon mine iniquity, for it is great." "I do not present my supplications before thee for my own righteousness, but for thy great mercies." The infinite and everlasting mercy of God; the all-sufficient merits, atonement, and intercession of the incarnate Son: the unencumbered invitations of the gospel, and its exhortations and injunctions, with the promises connected with them, fully warrant the vilest sinner that ever lived to apply for salvation without delay, and without any reason to fear a repulse. For they who have committed the unpardonable sin, "cannot be renewed to repentance," and will never thus come to Christ for his humbling holy salvation.

Trembling and almost desponding sinners seldom consider their convictions, as the effect of a supernatural influence: nor indeed do they in general reflect at all on the cause or nature of the change of which they are conscious. And when they have leisure from the tumult of their thoughts, to make inquiries of this kind; they commonly ascribe the whole to means and instruments; and frequently imagine, that if others had heard the same sermon, or read the same book, they must have been equally convinced. And having a far worse opinion of themselves, it is very difficult to make them sensible, even by the clearest evidence, that their temper of mind is really better in the sight of God, than it was before. It must therefore be impossible for a sinner in this condition to find a warrant for his faith in those feelings of his own mind which constitute a disposition to believe. Nor has he the least occasion for it; as the word of the gospel gives him a sufficient warrant and a most abundant encouragement "to come to Christ that he may have life." II. Even such persons as have been long accustomed "to live by faith in the Son of God," who have frequently known " and have abounded in hope by the power of the Holy Ghost," are sometimes peace and joy in believing, overcome by temptation, or called to pass through sharp conflicts, and great

darkness and distress of soul. In these circumstances they are often led to question whether all their past experiences have not been a delusion; whether they were ever "called with an holy calling;" whether they ever truly loved the Lord or not. Should they then keep away from the throne of grace, and stand at an awful distance from the compassionate Physician of their souls, till they have determined these questions? Alas, they can determine nothing in this dark and doleful state! Every thing in themselves appears polluted and vile: the recollection of their past profession, advantages, and comforts, aggravates their distress, and adds weight to the burden of their guilt; so that they are often tempted to draw the most desperate conclusions concerning their state, and the Lord's intentions respecting them. But in this manner they commonly begin to emerge from their distress. "If all," say they," has hitherto been self-deception, still the Lord is infinitely merciful; all things are ready; the invitations except none; and the Saviour says, 'Him that cometh unto me, I will in no wise cast out.'" Encouraged by such thoughts, "Out of the depths they cry earnestly unto the Lord:" they confess their guilt with all its aggravating circumstances, and plead his merciful forgiveness, and his plenteous redemption. Ps. cxxx. "Out of the belly of hell they look towards his holy temple,” and seek his gracious deliverance; Jonah ii. and while they beseech the Lord to glorify his infinite mercy in saving them, the vilest of sinners; he "brings them out of the horrible pit, and out of the miry clay; he sets their feet upon a rock, and orders their goings: and he puts a new song into their mouths, even thanksgivings unto their God" and Saviour. Then indeed a brighter light shining upon their experiences, they can discern some actings of holy fear, humility, desire, faith, hope, and love, amidst the perplexities of their souls yet they could ascertain nothing of this kind in the time of distress and dismay, when they stood most in need of encouragement.

III. But indeed the believer, who is best established in judgment and experience, and most assured in hope, does not consider his consciousness of sanctifying grace, or his upright walk and conversation, as in any sense his warrant for faith in Christ, or in applying to him and relying on him, for renewed pardon, and fresh supplies of wisdom, strength, grace, and consolation answerable to his daily needs. He may, and will, on some occasions, appeal to the Lord for his integrity and as "his own heart does not condemn him" of hypocrisy, or allowed sin," he has that confidence towards God," which he could not otherwise enjoy. 1 John iii. 19-22. He will consider his conscious love to Christ and Christians, his hatred of sin, and his delight in God's commandments, as a full proof that his faith is living, and his salvation sure: he may plead these things, as a reason why the Lord should defend him against the tongue of slander, maintain his cause against those that injure him, and prosper his endeavours to do good and in various ways he may "rejoice in the testimony of his conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, he has had his conversation in the world." This is evident from numberless passages in the sacred Scriptures, and even from the prayers of the most eminent saints. But so long as a man needs forgiveness, and blessings innumerable and inestimable, which he hath not in the smallest degree merited by his best services; and so long as he is continually making unsuitable returns for former mercies, he cannot, properly speaking, have any warrant for his faith, except the word of the gospel; however his hope may be encouraged and assured by the seal and witness of the sanctifying Spirit. Nor will the poor publican's prayer be ever laid aside, as unsuitable to his case, by the greatest saint on this side the perfection of heaven: though self-deceivers of various descriptions, may think themselves too holy to employ such self-abasing language.

It is commonly urged on this subject, that if any thing be considered as the warrant of faith, except the word of the gospel, boasting will be introduced, and self-confidence encouraged. This is true in general, and the

sentiment has a powerful tendency that way: yet many, who are charged with representing holy dispositions as a necessary warrant to faith in Christ, look on those dispositions to be as entirely a free gift of the Saviour, as any of the blessings they afterwards receive: and (whether consistently or not I pretend not to determine,) they enter as fully as their opponents into the spirit of the apostles words," By grace ye are saved, through faith; and that not of yourselves, it is the gift of God; not of works, lest any man should boast; for we are his workmanship, created in Christ Jesus unto good works."-"Who made thee to differ from another?" or "what hast thou that thou hast not received?"-" Being justified freely by his grace, through the redemption that is in Christ Jesus." The fact seems to be this: Some pious men, in guarding against abuses, have unwarily thrown impediments in the way of discouraged souls; others by attachment to system have moreover furnished excuses to proud and prejudiced unbelievers; and many have expressed themselves in a manner which may be perverted to encourage a degree and kind of self-preference inconsistent with the pure gospel of Christ. On the other hand, some have incautiously used language on the subject, which may be understood to render even the preaching of regeneration, sanctification, and holiness of life, dangerous; by representing all holy dispositions and good works, as tending to boasting and self-confidence and the charge of giving countenance to self-righteousness, has been so indiscriminately advanced, as to involve many persons and opinions, that by no means deserve it. But if we adhere simply to the word of God, we shall keep at a distance from these extremes: and none will pervert our doctrine, except those "who stumble at the word, being disobedient," and who "wrest the Scriptures themselves to their own destruction."

PART II.

SAVING FAITH IN CHRIST ESSENTIALLY HOLY

IN ITS NATURE.

SECTION I.

The terms Defined and Explained.

THE holy nature of saving faith, at least in its first exercises, has been expressly denied by several persons, who have maintained the doctrine insisted on in the former part of this work; and others have used language capable of this construction: thus the subject has been enveloped in obscurity, and the truth exposed to unmerited objections.

That we may the better understand the subsequent discussion, wẹ should previously obtain precise ideas of the meaning in which the words holy, holiness, sanctifying, and sanctification are here used. Holy or holiness is opposed to unholy or unholiness; and not to unrighteous or unrighteousness. An unrighteous man, in the language of argumentative theology, signifies a man under condemnation for his sins, and not brought into a state of justification; an unholy man is one unrenewed by the Spirit of God, and under the dominion of sin. Holy and holiness therefore relate to the dispositions and affections of his heart, and not to his state as justified before God: nor is

this distinction of trivial consequence, but essential to a clear understanding of the subject. Indeed few things have more perplexed religious controversies and discussions, than want of accuracy in speaking of justification and sanctification, and carefully keeping the ideas of them distinct.

The question, therefore, concerning the holy nature of saving faith, has nothing to do with the doctrine of justification, but belongs entirely to another topic in theology. We are "justified freely by the grace of God;" or by free mercy, entirely contrary to our deservings: we are justified by the righteousness and atoning blood of Christ, as the meritorious ground of our pardon and title to eternal life: and we are justified by faith alone, because faith alone constitutes our relation to Christ, that we may be "made the righteousness of God in him." According to the holy and good law of our righteous Sovereign, and the covenant of works, the least imperfection or failure in obedience condemns us; all the holiness we can ever possess, with all the obedience we have performed, weighs not an atom in the opposite scale; and to the last moment of life we need free forgiveness of every defect, to whatever degree of sanctification we have attained, or how many good works soever we have done. "Cursed is every one who continueth not in all things written in the book of the law to do them."-Not only the new convert, or the feeble believer in his first actings of faith in Christ, is excluded from taking any encouragement from his incipient sanctification, if he be capable of ascertaining its existence: but the most advanced Christian, after half a century spent in holy obedience, and zealous endeavours to glorify the Saviour and serve his generation; comparing himself and his best duties with the perfect standard, must exclaim, "I am all as an unclean thing, and all my righteousness are as filthy rags.' Even perfect holiness of heart, and obedience in conduct, could do nothing towards atoning for past sins, or redeeming the forfeited inheritance: and if Paul's justification at the tribunal of Christ, depended, as its meritorious ground, on the last expression of his love and zeal, when he was expiring as a martyr, he must be condemned by the holy law of God. From first to last we must be justified by mere mercy and grace, through the righteousness and atoning blood of Emmanuel, and by faith alone: nor can sanctification whether more or less advanced, avail any thing towards justification. If this was well considered and fully understood, many plausible objections to the holy nature of saving faith, which suppose that it interferes with the doctrines of imputed righteousness and free justification, must fall to the ground, and would require no further answer.

"Now to him that worketh not, but believeth in him that justifieth the ungodly, his faith is accounted for righteousness." These words of the apostle have been greatly misunderstood in this controversy: for it may as fairly be inferred from them, that believers never work at all, for any purpose, or from any motive, as that they are in all senses absolutely ungodly, when God justifieth them. The sinner, when he believes in Christ," labours for the meat which endureth unto everlasting life, which the Son of man shall give him ;" he "works out his own salvation with fear and trembling :" he " gives diligence to make his calling and election sure:" he is "zealous of good works," "fruitful in all the works of righteousness, which are through Jesus Christ, unto the glory and praise of God;" yea" always abounding in the work of the Lord." But notwithstanding this, he not only ceases to work, in respect of justification, when he first applies for an interest in the righteousness of Christ; but, amidst all his "diligence to the full assurance of hope unto the end," to glorify God, and to do good to mankind; he never works at all, át least allowedly, in dependence on his own doings, or in order to add them to "the righteousness of God by faith."

In like manner he is ungodly, in himself, according to the law, by his own sincere confession, and in the unerring judgment of God; not only at the moment when he is first justified, but during the whole period that he lived by faith in Christ for justification. His incipient and imperfect godliness is not at all noticed in this respect: yet his coming to Christ with earnest de

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sires of salvation, and his humble, obedient, and willing return to God through him, essentially distinguish his character from that of such persons, as say unto God, "depart from us, we desire not the knowledge of thy ways;" and that of all others, who are in every respect absolutely ungodly, and have "no fear of God before their eyes."

Whatever in any degree accords to the law of God is so far holy; but an external or relative holiness falls not under our present inquiry. The moral law is spiritual, and takes cognizance of men's spirits; whatever therefore, in the state of our hearts, answers to the spirituality of the precept, is holy. The least intermixture of unholiness, in the best and most spiritual exercises of the heart, or actions of the life, condemns us according to the legal covenant: but the actual existence of the smallest portion of a right and spiritual disposition, if it could be ascertained, would prove the possessor regenerate ; being one of the "things which accompany salvation." Abraham might justly have been condemned, and needed merciful forgiveness for the weakness and wavering of that very faith by which he was justified: while the small measure of obedience which Sarah rendered, in reverencing her busband, though she laughed in unbelief, denied her crime, and was sharply rebuked for it, is noticed with approbation by Peter, as a specimen of the "manner, in which holy women who trusted in God adorned themselves." 1 Pet. iii. 6. So entirely distinct are the questions concerning holiness, and concerning the way of justification; except as the sanctification of the Spirit evidences our interest in Christ by faith.

The case of Abraham, to which the apostle refers in the words before cited, is peculiarly unfavourable to the conclusions which many deduce from them. For that patriarch had walked with God for many years before the transaction, concerning which the sacred historian records, that "He believed in God, and it was accounted to him for righteousness." Yet on this passage the apostle grounds his remark, "Now to him who worketh not, but believeth in him that justifieth the ungodly, his faith is accounted to him for righteousness." But will any man maintain, that Abraham had been, even to that time, in all respects ungodly, and an enemy to God? And that he had never performed one good work in all the preceding years of his walking with God? Yet this must be the consequence of the absolute interpretation of this remarkable text. The same might also be shown respecting David, at the time when he penned the thirty-second Psalm, to which the apostle referred as another illustration of his subject.

Every degree of humilty, fear of God, desire of happiness in his favour and service, love to his perfections and those things which he approves, hatred of what he abhors and forbids; simple belief of his testimony, reliance on his promises, and regard to his authority and glory, if it be genuine, accords to the spiritual precept of the law, and is so far holy. A transgressor, if renewed to a right spirit, and encouraged to hope for mercy, would plead guilty, apply for pardon, and approve of the most humbling and self-denying way of reconciliation, which the glory of his offended God required.

Sanctifying, and sanctification, as these words relate to our present subject, denote the renewal of an unholy creature to a right spirit; and are applicable to every stage of this renovation, from its commencement in regeneration to its completion in glory.-But no measure of sanctification can possibly form any part of a sinner's justifying righteousness: because while it is imperfect, that imperfection needs forgiveness; and when perfected it can make no atonement for past sins, nor can it merit eternal life.-It however distinguishes a living faith from that which is dead and worthless; it forms our meetness for heaven; it enables us to glorify and prepares us to rejoice in God and it is a distinct part of our free salvation, no less valuable than justification itself;-as distinct as a gratuitous cure of the jail-fever would be from the pardon of a felony, and the grant of an inheritance. If then the opinion, that saving faith is holy, even in its first and feeble actings, could countenance self-righteous confidence; more complete sanctification must

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