"ness.

made on any person. The intrinsic value of the paper is not, perhaps, one farthing: but it refers the creditor to a company, who are engaged and competent to answer the demand; and therefore it is accounted to the debtor as so much paid in silver or gold. Thus faith refers God the Father to Christ, who is able and willing to answer for every believer; and therefore "it is imputed to us for righteousSo that, if a man should die immediately after the first exercise of true faith, (as the thief on the cross did,) and before he had time to perform one farther act of obedience; he would directly enter heaven as a justified person: though all who are spared, will certainly shew their faith by their works. Nor can there be a doubt, but that the faith of Abraham, and that of ancient believers, had a similar respect to the promises and testimony of God, concerning a Redeemer, who was to come, or that it justified them in exactly the same manner.

The Scriptures inform us, that "the only wise God our "Saviour," hath appointed this method of justification, that the benefit might be of grace: for faith, of that nature which has been described, expressly renounces all claim in the way of merit. It allows, that "by the works of the law 66 no flesh can be justified in the sight of God;" it comes to him, not to buy, to earn, or to demand a recompence, but to implore mercy, the "gift of righteousness," and "the "gift of eternal life through Jesus Christ;" and in that way, by which the desert of sin and the justice of God are most clearly displayed to the universe. So that, in this method of "justifying the ungodly" by faith alone, the whole glory is secured to the Lord; and his justice, holiness, truth, and wisdom, as well as his abounding grace, are explicitly acknowledged and honoured. And, as faith itself is "the gift of God;" whilst the weakest faith justifies as certainly as the strongest, (though it does not bring such evidence of it to the conscience,) so "boasting is ex"cluded," every ground of self-preference is removed, and a foundation is, as it were, laid in the believer's heart, for the constant exercise of humility, dependence, patience, and meekness; and of that love which constrains the redeemed sinner to "live no longer to himself, but to him that died "for him and rose again."

But it may be objected, that the Scriptures frequently speak of repentance, conversion, love, obedience, doing the will of God, and forgiveness of enemies, as requisite in order to our acceptance, and admission to the enjoyment of our heavenly inheritance: and how can this consist with the doctrine of justification by faith alone? No doubt these things

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are necessary: nay, there is no salvation without them, according to the time and opportunity afforded; nor does any man come short of salvation in whom they are found. These are "things which accompany salvation;" they either prepare the heart for receiving Christ by faith, or they are evidences that he is thus received: yet Christ himself is our whole Salvation, and faith alone receives him and appropriates the blessing; not by believing without evidence that Christ is ours; but by applying to him, according to the word of God, that he may be ours.

Should it be further objected, that the decision of the day of judgment is always stated to be made "according to men's "works" it may suffice to answer in this place, that no faith justifies, except that "which works by love;" that love uniformly produces obedience; and that the works thus wrought will certainly be adduced as evidences in court, to distinguish between the true believer and all other persons.-Finally, the objection, that this doctrine tends to licentiousness, seems to have been already sufficiently answered, by the explanation given of the nature and effects of saving faith; and I shall only add a most earnest exhortation to all, who hold the doctrine, to walk so circumspectly, "that whereas men speak "evil of them, as evil doers;"" they may be ashamed, that falsely accuse their good conversation in Christ."2

Thus having explained the doctrine of justification by faith alone, "through the righteousness of God, even of "our Saviour Jesus Christ :"3 and proved it to be that of the Holy Scriptures; I would conclude by reminding the reader of its vast importance.-" How should man be just with "God?" All our eternal interests depend on the answer, which, in our creed and experience, we return to this question: for if God hath, for the glory of his own name, law, and government, appointed a method of justifying sinners, and revealed it in the gospel; and they, in the pride of their hearts, refuse to seck the blessing in this way, but will come for it according to their own devices; he may justly, and will certainly, leave them under merited condemnation. 4 May God incline every reader to give this subject a serious consideration, with the day of judgment, and eternity before his eyes!-Nor let it be forgotten, that all the reformers from popery (who were eminent men, however some may affect to despise them,) deemed the prevailing sentiments concerning the way of a sinner's justification before God to be the grand distinction between a standing and a falling

church.

1 Heb. vi. 9. 3 2 Pet. i. 1.

2 Pet. i. 5-11

2 1 Pet. ii. 12. iii. 16.

4 Rom. x. 1-4.

Yet we should also observe, that "the truth" itself may be held in unrighteousness:" and they who receive this doctrine into a proud and carnal heart, by a dead faith, awfully deceive themselves, and quiet their consciences in an impenitent unjustified state; and likewise bring a reproach upon the truth, and fatally prejudice the minds of men against it, of which they will have a dreadful account to give at the last day. For did all, who profess, and argue for, this "doc"trine of God our Saviour," adorn it by such a conduct, as it is suited to produce; Pharisees, scepticks, and infidels, would be deprived of their best weapons, and must fight against the gospel at a vast disadvantage. May the Lord give us all, that "faith which worketh by love," that " by "works our faith may be made perfect;" as the grafted tree is in its most perfect state, when every branch is loaded with valuable fruit.'

ESSAY XII.

On Regeneration.

WHEN the apostle had reminded the Ephesians, that "they were saved by grace, through faith;" he added, " and "that not of yourselves; it is the gift of God: not of works, "lest any man should boast." 2 Hence we learn, that faith itself, the sole recipient of all the blessings of salvation, is the effect of a divine influence upon the soul; that all real good works are the effect of a new creation; and that it is the Lord's express design, by these means, effectually to " "clude boasting;" "that no flesh should glory in his presence." This gracious operation of a divine power in changing the heart is represented in Scripture, under several metaphors; of which that of regeneration (or being "born again," ," "born of God," and "born of the Spirit,") is the most frequent and remarkable; and the present Essay will be appropriated to the discussion of this interesting subject.

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Nicodemus, a Pharisee, a scribe, and a member of the Jewish sanhedrim, came to our Lord by night: for, notwithstanding his conviction that Jesus was "a teacher sent from "God," he was probably afraid or ashamed of being known to consult him, concerning the doctrine which he came to inculcate. The state of his mind accorded to the darkness which prevailed at the season of this interview; and he seems to have expected some instructions coincident with the traditions of the Pharisees; and their ideas of religion and of Gal. v. 6. James ii, 17-26. Eph. ii. 8-10.

the Messiah's kingdom, which they supposed to consist in external forms and advantages. But our Lord, with a twofold most solemn asseveration, used by none besides himself, and by him only on the most important occasions, abruptly assured him, that "Except a man were born again, he could

not see the kingdom of God;" or discern its real nature and excellency. And, when Nicodemus expressed his astonishment at this assertion, in language aptly illustrating the apostle's meaning, where he says, "The things of the Spirit "of God are foolishness to the natural man;" our Lord answered with the same solemnity, "Except a man be born of "water and of the Spirit, he cannot enter into the kingdom "of God." Water had been used in divers ways, as an external emblem of internal purification: and the use of it was to be continued, in the ordinance of baptism under the new dispensation: it was therefore proper to mention it as the outward sign of that change, which could only be effected by the power of the Holy Spirit.-Our Lord next shewed the indispensable necessity of this new birth. "That which is "born of the flesh," or derived by natural generation from fallen Adam, "is flesh," or carnal in its propensities and inclinations: "and that which is born of the Spirit is spirit," or spiritual, holy, and heavenly, like its divine author. He then told Nicodemus not to wonder at his declaration, that even Jews, Pharisees, and scribes, "must be born again ;" and he illustrated the subject by the wind, the precise cause of which, in all its variations, cannot easily be ascertained, nor its motions and energy altered or abated; but which is very manifest in its powerful effects. And when Nicodemus still enquired" how these things could be," he in return expressed his surprise, that "a teacher of Israel" should be at a loss upon such a subject; and concluded by representing this part of his instructions as earthly things," when compared with the deep mysteries of his person and redemption, which he afterwards declared to him as "heavenly things.' For this change takes place on earth continually, even as often as sinners are turned from their evil ways, and become truly pious and holy persons: it may very aptly be illustrated by the most common concerns of life: it lies as level to our capacities, (if our minds were unprejudiced,) as almost any of the works of God with which we are surrounded: and the necessity of it may be proved by as cogent and conclusive arguments, as any thing of a worldly nature can be. -The question then is, What did our Lord mean by being born again, or born of the Spirit?' To this I shall endeavour to give a plain and particular answer; subjoining a compen

1 2 Cor. ii, 14.

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2 Rom, viii. 1-16.

137 dious review of the arguments, by which the necessity of regeneration has been often proved; and concluding with some observations and inferences of a practical nature and tendency.

It hardly need be said, that the ordinance of baptism, however administered, is not "regeneration by the Spirit." They who resolve all that is said in Scripture, on this head, into the observance of an external rite, must suppose, that none can enter Christ's church on earth, or his kingdom in heaven, or even understand the real nature of them, unless they have been baptized with water, whatever be their character or the cause of the omission: nay, they must likewise consider all baptized persons as truly illuminated, real Christians, and heirs of heaven; for all who are born of God are his children and heirs. No doubt, baptism is (as circumcision was) the outward sign of regeneration: but they who are satisfied with the outward sign without the inward and spiritual grace, should return to school or to the nursery, and learn over again a part of their catechism, which they have no doubt forgotten; for it expressly states the inward and spiritual grace of baptism to be a death unto sin, and a 'new birth unto righteousness. Indeed the fathers, as they are called, (that is, the teachers of the Christian church, during some ages after the death of the apostles,) soon began to speak on this subject in unscriptural language: and our pious reformers, from an undue regard to them and to the circumstances of the times, have retained a few expressions in the liturgy, which not only are inconsistent with their other doctrine; but also tend to perplex men's minds, and mislead their judgment on this important subject. It is obvious, however, from the words above cited and many other passages, that they never supposed the mere outward administration of baptism, to be regeneration, in the strict sense of the word: nor can any man, without the most palpable absurdity, overlook the difference between the baptism that is "outward in the flesh," and "that of the heart, "by the Spirit, whose praise is not of men but of God.” 2

Nor does regeneration merely signify a reformation of the outward conduct, or a ceasing from vice to practise virtue. Some persons have been so preserved from immoralities, that they do not want such an outward reformation, as is meant by those who favour this interpretation: yet they as well as others "must be born again," or they can neither see, nor "enter into, the kingdom of God.' Indeed, if the strong language and multiplied figures of the Scripture on the subject, mean nothing more than this; we must be con1 Particularly the Articles on the Sacraments. 2 Rom. ii, 28, 29. 1 Pet, iii. 21.