It was therefore an instance of wisdom worthy of a God, to appoint such a condition of reconciliation, for him and all his posterity, as might effectually humble, might_abase them to the dust. And such is faith. It is peculiarly fitted for this end. For he that cometh unto God by this faith, must fix his eye singly on his own wickedness, on his guilt and helplesness, without having the least regard to any supposed good in himself, to any virtue or righteousness whatsoever. He must come as a mere sinner inwardly and outwardly, self destroyed and self-condemned, bringing nothing to God but ungodliness only, pleading nothing of his own but sin and misery. Thus it is, and thus alone, when his mouth is stopped, and he stands utterly guilty before God, that he can look unto Jesus, as the whole and sole propitiation for his sins. Thus only can he be found in him, and receive the righteousness which is of God by faith.

Sermon on Rom. iv. 5.

JUSTIFICATION.

The plain scriptural notion of Justification is pardon, the forgiveness of sins. It is that act of God the Father, whereby, for the sake of the propitiation made by the blood of his Son, he sheweth forth his righteousness (or mercy) by the remission of the sins that are past. This is the easy, natural account of it, given by St.

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Paul, throughout this whole Epistle. So he explains it himself, more particularly in this, and in the following chapter. Thus in the next verses but one to the text, "Blessed are they," saith he, "whose iniquities are forgiven, and whose sins are covered: Blessed is the man to whom the Lord will not impute sin." To him that is justified or forgiven, God will not impute sin to his condemnation.-He will not condemn him on that account, either in this world or in that which is to come. His sins, all his past sins, in thought, word, and deed, are covered, are blotted out: shall not be remembered or mentioned against him, any more than if they had not been. God will not inflict on that sinner what he deserved to suffer, because the Son of his love hath suffered for him. And from the time we are "accepted through the Beloved, reconciled to God through his blood," he loves and blesses, and watches, over us for good, even as if we had never sinned.

Sermon on Rom. iv. 5.

THE DIFFERENCE BETWEEN JUSTIFICATION AND THE NEW BIRTH.

It has been frequently supposed, that the being born of God was all one with the being justified that the new birth and justification were only different expressions, denoting the

same thing; it being certain on the one hand, that whoever is justified, is also born of God: and on the other, that whoever is born of God, is also justified: yea, that both these gifts of God are given to every believer in one and the same moment. In one point of time his sins are blotted out, and he is born again of God.

But though it be allowed, that justification and the new birth are in point of time inseparable from each other, yet are they easily distinguished, as being not the same, but things of a widely different nature. Justification implies only a relative, the new birth a real change. God, in justifying us, doth someting for us: in begetting us again, he does the work in us. The former changes our outward relation to God, so that of enemies become children. By the latter, our inmost souls are changed, so that of sinners we become saints. The one restores us to the favour, the other to the image of God. The one is, the taking away the guilt, the other, the taking away the power of sin. So that although they are joined together in point of time, yet are they of wholly distinct natures.

Sermon on 1 John iii. 9.

REPENTANCE AND FAITH ANSWER EACH
OTHER.

Thus it is, that in the children of God. repentance and faith exactly answer each other. By

repentance we feel the sin remaining in our hearts, and cleaving to our words and actions. By faith we receive the power of God in Christ, purifying our hearts and cleansing our hands. By repentance we are still sensible we deserve punishment for all our tempers, words, and actions. By faith we are conscious that our Advocate with the Father, is continually pleading for us, and thereby continually turning aside all condemnation and punishment from us. By repentance we have an abiding conviction, that there is no help in us. By faith we receive not only mercy, but grace to help in every time of need. Repentance disclaims the very possibility of any other help. Faith accepts all the help we stand in need of, from him that hath all power in heaven and earth. Repentance says, Without him I can do nothing: Faith says, can do all things through Christ strengthening me. Through him I can not only overcome, but expel all the enemies of my soul, through him I can love the Lord my God with all my heart, mind, soul, and strength: yea, and walk in holiness and righteousness before him all the days of my life.

Sermon on Mark i, 15.

THE FRUITS AND BENEFITS OF A CHRISTIAN

HOPE.

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Those who are thus by faith, born of God, have also strong consolation through hope: even

the testimony of their own spirit, with the Spirit which witnesses in their hearts, that they are the children of God. Indeed it is the same Spirit who works in them that clear and cheerful confidence, that their heart is upright toward God; that good assurance, that they now do, through his grace, the things which are acceptable in his sight; that they are now in the path which leadeth to life, and shall by the mercy of God, endure therein to the end. It is he who giveth them a lively expectation of receiving all good things at God's hand; a joyous prospect of that crown of glory, which is reserved in heaven for them. By this anchor a Christian is kept steady in the midst of the waves of this troublesome world, and preserved from striking upon either of those fatal rocks, presumption or despair. He is neither discouraged by the misconceived severity of his Lord, nor does he despise the riches of his goodness. He neither apprehends the difficulties of the race set before him to be greater than he has strength to conquer, nor expects them to be so little as to yield him the conquest, till he has put forth all his strength. The experience he already has in the Christian warfare, as it assures him, his "labour is not in vain, if whatever his hand findeth to do, he doth it with his might;" so it forbids his entertaining so vain a thought, as that he can otherwise gain any advantage, as