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But after all, you will perhaps object, that my interpretation tends to make men secure and careless, bold and presumptuous, in a state and course of sin.

I answer, It is so far from this, that it has a directly contrary tendency. It is a solemn admonition to the children of God, to be upon their guard, since they have such a domestic enemy to deal with; and a like admonition it is to all careless, secure, habitual sinners, not to flatter themselves with a vain, presumptuous hope of their regenerate state, on any pretences whatsoever. It is here given as the character of a christian indeed, that he hates evil without reserve; that he does not allow so much as his imperfections; that when these obtain, they are without his consent, and against his will. These are what he would not, and among the evils which he hates. They therefore are entertaining but a vain dream of a safe state, who are knowingly and deliberately living in any way of sinning, and who customarily allow any moral imperfection. They will certainly in the conclusion be rejected among the workers of iniquity.

It is here also represented as the property of every sincere christian, that he has a will present with him to that which is good, that he consents to the law that it is good, and that he delights in the law of God after the inward man; that is, in other words, as I have shown, he truly loves God and godliness. Here is, therefore, no foundation for them to think well of their state, whose whole religion is constrained by fear, and whose hearts and affections are not sincerely engaged in the service of God. As for those who love the world and their idols more than God and a life of sincere universal obedience to him, such are in the bonds of iniquity, and have no part or lot in this matter. It is, moreover, given as the mark of

a true christian, that he groans after deliverance from the body of death; not only from guilt and danger, but from the remainder of his corruption, and maintains a constant war against the law of sin in his members. What encouragement is there, therefore, for any one to hope well of his state, that does not make it his business to keep his heart, and to watch over his lips and life; that does not wrestle with God for deliverance from, and greater victory over his corruptions, and that does not look upon his remaining imperfections as the great burden of his life!

It is furthermore given in the character of a true christian, that he thankfully expects his deliverance only by Jesus Christ. The apostle's answer to the question, "Who shall deliver me?" is, "I thank God through Jesus Christ our Lord." As if he had said, I thankfully look unto God, in and through Jesus Christ, as a sure refuge in this difficulty; and as the fountain of life, from whence I may safely expect my needed supplies. All unbelievers, therefore, as excluded from any justifiable pretence to this character, have no room left them to think well of their state.

In fine, the christian here described is one who with his mind does himself serve the law of God. He has had God's law put into his mind, and he serves God with his spirit. His whole man, all that can be called himself, is engaged in a life of gospel obedience. What can they, therefore, have to do with the peace and comfort which is here offered to christians indeed, who are grossly defective, partial, and unsteady in their obedience; whose minds are wavering, and whose hearts are divided between the service of God and their idols? "A double-minded man is unstable in all his ways;" and "let not that

man think that he shall receive any thing of the Lord," James i. 7, 8.

Now, to conclude this long letter, I will only further observe, that you may here find, in a summary and concise representation, the true characters of the children of God; as well as matter of conviction to those who cannot, and of consolation to those who can apply these marks to themselves. If upon an impartial examination, you can justify your claim to the characters here given, let no man rob you of the comfort and hope thereby set before you. But if you cannot find such marks in yourself, never rest till you obtain these evidences of a converted state.

That the Lord may comfort your heart, and stablish you in every good word and work, to do his will, is the prayer of,

SIR,

Yours, &c.

LETTER X.

WHEREIN THE DOCTRINE OF

A SINNER'S JUSTIFICATION,

BY THE IMPUTED RIGHTEOUSNESS OF CHRIST, IS EXPLAINED AND VINDICATED.

SIR,

It is indeed, as you represent it, "A matter of the greatest consequence, to have a right view of the way and means by which God will be reconciled to you, and by which you may have a title to eternal life."

But you say you 66 I cannot see into the doctrine of a sinner's justification by the imputed righteousness of Christ. You have been lately reading upon that subject, and find many arguments against it, that you cannot get over. Your author represents it as unscriptural, and unreasonable: you therefore desire me to give you a right view of that doctrine, and to answer your objections against it."

I shall, according to your desire, endeavour, in the first place, to give you a brief view of the doctrine of our justification by the imputed righteousness of Christ, before I proceed to consider your objections against it.

I shall, first, consider what we are to understand by justification, and in what sense that expression is used in scripture. Should I herein follow some wrangling disputants, I know not how many distinct meanings of the word justification I might set before you. But this would be to darken counsel by words without knowledge, the term having one invariable meaning throughout the whole Bible. It always (as

far as I have been able to observe) constantly signifies being esteemed, declared, manifested, or pronounced righteous. This is what the original word, both in the Old and New Testament, naturally signifies; and in this sense only it is always used. I need not, therefore, undertake to give instances of the use of the word in this sense, since in all instances it is used in this sense only. This, I believe, must be acknowledged by every one that will thoroughly and impartially examine the case; I think there can no text be found where justification is used for making us inherently righteous.

But though this word has one invariable significatiou, it is used in scripture in a threefold respect; either for our present justification in the sight of God, for our justification before men and our own consciences, or for our justification at the tribunal of our Judge at the last day. It is the first of these that falls under our present consideration; which is to be considered as our acquittance from guilt, and our acceptance with God as righteous in his sight. It is to be considered as a sentence of absolution and acceptation, by the great Judge of the world. As justification, therefore, is always considered in scripture as a forensic or judicial sentence, it should be carefully distinguished from the infusion of a principle of grace, or inherent righteousness. Justification is usually, in scripture, opposed to condemnation. As this latter, therefore, does not imply the rendering men wicked and guilty, but pronouncing them so; even so the former likewise cannot mean rendering men righteous, but sententially declaring and pronouncing them so. Were this duly attended to, many of the objections made against our doctrine of justification by the righteousness of Christ, would vanish of course. You

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