CHAPTER XVII.

Justification.

Q. 1. What is meant by evangelical justification? It means God's acceptance of a sinner. This implies the pardon of sin and the accounting of him righteous. It does not make him really holy or just; but only declares, or considers him, in the eyes of the law, to be holy or just, and treats him, as it respects a future state, as though he had never sinned.(a)

Q. 2. What is the difference between legal and evangelical justification?

A. Legal justification is justification according to the strict demands of the law. Holy angels can be justified according to legal justification. So might mankind, had they never sinned. But, being sinful, they can never be justified by deeds or works of law, ceremonial, judicial, or moral. Every attempt, therefore, at justification by the law, is an attempt to detract from the grace of God, and the honour of Christ, to exalt man and annihilate the

(a) Eph. 1. 6, 7. To the praise of the glory of his grace, wherein he hath made us accepted in the Beloved. In whom we have redemption, through his blood, the forgiveness of sins, according to the riches of his grace. Rom. 5. 9. Much more then, being now justified by his blood, we shall be saved from wrath through him. Acts 15. 38, 39. Be it known unto you, therefore, men and brethren, that through this man is preached unto you the forgiveness of sins. And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses.

salvation of the Gospel.-Evangelical justification is justification, not by personal inherent righteousness, but by imputed or accounted righteousness. Man under the Gospel is justified as ungodly -as sinful, though not impenitent, or unbelieving, for repentance and faith are indispensable conditions of salvation.(b).

Q. 3. In what way is the sinner justified?

A. By grace through faith. Grace provided the plan of justification, and revealed it in the Gospel; grace absolves the sinner, and reckons him righteous. But this is done not for, but through, faith. Faith is that, by which a sinner receives justification. Faith accepts Christ, or His atonement, or righteousness, and is thus counted for righteousness. Thus the grace of God is the source, the righteousness or atonement of Christ the ground, and faith the recipient, of justification.(e)

(b) Rom. 4. 3-7. For what saith the Scripture? Abraham believed God, and it was counted unto him for righteousness. Now to him that worketh is the reward not reckoned of grace, but of debt. But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works; Saying, blessed are they_whose iniquities are forgiven, and whose sins are covered. Rom. 3. 20, 28. Therefore by the deeds of the law there shall no flesh be justified in his sight, for by the law is the knowledge of sin. Therefore we conclude, that a man is justified by faith without the deeds of the law.

(c) Gal. 2. 16, 21. Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law; for by the works of the law shall no flesh be justified. I do not frustrate the grace of God; for if righteousness come by the law, then Christ is dead in vain. Rom. 3. 24. Being justified freely by his grace, through the redemption that is in Jesus Christ. Rom. 5. 1. Therefore being justified by faith, we have peace with God, through our Lord Jesus Christ. Rom. 3. 22. Even the righteousness of God, which is by faith of Jesus Christ unto all, and upon all them that believe; for there is no difference. Philip. 3, 9. And be found in him,

Q. 9. What are the effects of justification upon those who are justified?

A. Peace and happiness from God, acceptable approaches in religious acts to Him, and a hope of everlasting life. And in proportion to the enjoyment of these, is the believer's evidence of his justified state.

Q. 10. Is the doctrine of justification by faith to be viewed as important?

A. It is all important. It was clearly taught and maintained by the primitive Christians and by the Reformers, as vital to the system of faith, once delivered to the saints. It affects more or less all the doctrines, experience, and practice of Christians. Paul says to the Galatians, that those who denied it. taught another gospel.()

(g) Gal. 2. 16. Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we, have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law; for by the works of the law shall no flesh be justified. Gal. 1. 8. But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed.

CHAPTER XVIII.

Perseverance.

Q. 1. What is meant by the perseverance of the

saints?

A. I. By it is meant,

1. Not that none, who profess religion, will fall away and perish. Hypocrites may, and unless renewed by the Holy Spirit, will apostatize, as did Alexander, Hymeneus, Philetus, and Judas:

2. Not that saints never fall into sin. They sin daily, and, sometimes, most awfully, as did David, Solomon, and Peter, and hereby fall under God's fatherly displeasure:

3. Not that saints, when they sin, will be pardoned, whether they repent or not. Repentance is absolutely and always necessary in order to forgive

ness:

4. Not that saints in themselves or of themselves will persist in holiness. The best believers, if left to themselves, would certainly apostatize and perish. There is nothing in the nature of regeneration or holiness to prevent it:

5. Not that saints will uniformly increase in holiness, and enjoy the consolations and hopes of religion. Christians sometimes are stationary, sometimes backslide, and sometimes lose the comforts of religion, and sink into the depths of despondency: 6. Not that those, who are once justified, will be saved, whether they continue in holiness through life or not. None will be saved but they who endure to the end:

7. Not that saints will persevere in godliness without their own exertions. Perseverance is theirs, and every exercise of heart, and action of life, is theirs: But,

II. By perseverance is meant, that all who are truly regenerated by the Spirit of God, will not be left to total and final apostacy from the state of grace, but will persevere in faith and holiness unto the end of life and be saved. They will continue in a state of grace, till they arrive at a state of glory. God will preserve them through faith unto salvation. There is an inseparable connexion between the first 'exercise of true faith and eternal life. This is what is meant by the perseverance of the saints.

Q. 2. How does it appear that the doctrine of the saint's perseverance is true?

A. From the Sacred Scriptures. The Bible does not any where assert, that saints may totally and finally apostatize. It does not even mention an instance of a real saint's apostatizing. But it explicitly teaches the doctrine, that the saints will persevere, by passages which expressly declare it, or imply it. In fact all the doctrines of grace teach this truth by implication.(")

(a) 1 John 2. 19. They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us; but they went out that they might be made manifest, that they were not all of us. Matt. 7. 22, 23. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them I never knew you; depart from me ye that work iniquity. Heb. 7. 25. Wherefore he is able also to save them to the uttermost, that come unto God by him, seeing he ever liveth to make intercession for them. Rom. 8. 38, 59. For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God which is in Christ Jesus our Lord. John 14. 16, 17. And I will pray the Father, and he shall give you another comforter, that he may abide with you forever; even the