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other faith is spoken of as justifying, either in the scripture, or in our articles. 1

* As it is here supposed, ? that this faith might * in fact be separated from love, it cannot signify “the same as in the epistle to the Romans, where • it is such an assent to a divine declaration as pro* duces a suitable temper and conduct.'3

Does the apostle here speak of justification by faith? And did not the pious Doddridge intend, by referring to the epistle to the Romans, to shew that this was not the justifying faith there spoken of 4

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* We have therefore this apostle's authority, not only for maintaining the possibility of faith existing without charity, and its utter inefficacy in that case, but also for considering charity as superior to faith when they “abide” together. Nor ‘is it difficult to comprehend the reason of this

superiority; for surely it is more easy to convince • the understanding of the 'truth of the gospel,

than to correct the selfishness of our nature, and to impress our minds with the principles of di‘yine love, or piețy towards God, and of universal * benevolence towards men, so as to practise both in the degree required by our holy religion, namely, to “ love God with all our heart, and • soul, and strength,” and “our neighbour as our'selves." "5

In whạt respects love is greater than even true

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Gal. v. 6. Jam. ii. 20—26. 1 John v. 4,5. Art. xii. 2 1 Cor. xiii. 2.

* Note, Doddridge, Ref. 130. Rom. ïïi, 22, 26, 30, iv. v.

1, 2.

5 Ref. 131.

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faith has before been shewn :1 and no doubt it is far more easy to prevail with men to adopt a new creed, than to lead a new life. Man's arguments and persuasions, especially when recommended by selfish motives, will do the former, but God alone, by a new creation, can effect the latter. “We “ are his workmanship, created in Christ Jesus “ unto good works.” 2 And, lest any one should "be deceived for lack of right understanding thereof, it is diligently to be noted, that faith is taken in the scripture two manner of ways. There is one faith which in scripture is called a · dead faith, which bringeth forth no good works, * but is idle, barren, and unfruitful. And this

faith, by the holy apostle St. James, is compared to the faith of devils, which believe God to be

true and just, and tremble for fear; yet they do ‘ nothing well, but all evil. And such a manner ' of faith have the wicked and naughty Christian

people, which confess God, as St. Paul saith, in · their mouths, but “ deny him in their deeds, · being abominable, and without the right faith, 3

and to all good works reproveable.”.... 'It con' sisteth only in believing the word of God, that it • is true, And this is not properly called faith. But, as he that readeth Cæsar's Commentaries,

believing the same to be true, hath thereby a ' knowledge of Cæsar's life and notable acts, be'cause he believeth the history of Cæsar, yet it is

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• Close of preceding chapter, on Ref. 102. * Eph. ii. 10.

Tit. i. 16. 'Atenes, from 'ATELJéw, John iii. 36. Rom. xi. 30. xv. 31. Gr. Words from this root, sometimes convey the idea of unbelief, and at others, of disobedience. Heb. iii. 18. 1 Pet. ii. 7, 8. Gr.

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'not properly said that he believeth in Cæsar, of

whom he looketh for no help or benefit: even so ' he that believeth that all that is spoken of God in

the Bible is true, and yet liveth so ungodlily, ' that he cannot look to enjoy the promises and benefits of God; although it may be said that such a man hath a faith and belief to the words of God; yet it cannot be said that he believeth in God.'— Another faith there is in scripture, which is not, as the aforesaid faith, idle, unfruit'ful, and dead, but worketh by charity, &c.—This faith doth not lie dead in the heart, but is lively ‘ and fruitful in bringing forth good works.' – Now this faith certainly cannot consist without charity: and we have no controversy with any man about another kind of faith. This faith both justifies, and preserves a man in a justified state : but the utter inefficacy' of the faith spoken of by his Lordship renders it as insufficient to justify a man at first, as to preserve him afterwards in a justified state. Why should it not? It is dead and can do nothing. ?

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Having understood that baptism was essential 'to entitle him to the blessings of this new and 'merciful dispensation, of the divine authority of

which he was fully persuaded, he would eagerly apply to some one of those who were commis

sioned to baptize; and baptism, administered ' according to the appointed form to a true be' liever, 'would convey justification ; or in other ' words, the baptized person would receive remis

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Homily of Faith, Part 1.

? Ref. 104.

sion of his past sins, would be reconciled to God, ' and be accounted just and righteous in his sight.

Baptism would not only wash away the guilt of * all his former sins, both original and actual, and

procure to him acceptance with God; but it * would also communicate a portion of divine

grace, to counteract the depravity of his nature, ' and to strengthen his good resolutions.''

' Baptism, administered according to the appointed form to a true believer, would convey * justification.'-If the baptized person were previously a true believer, he was previously justified; but, if he were not a true believer,' would it in that case convey justification? Or is the faith of this true believer like that of him, whose sincere faith drops suddenly down into a bare belief of the gospel 2 And will it, on this supposition, convey justification, and the blessings afterwards spoken of? Baptism, where it may be had, is ' essential' to “ the obedience of faith,” which must be incomplete where this sacred ordinance is neglected; and the Lord's supper is essential in exactly the same way; but is either of them essential to en. title a man to the blessings of the new and gra'cious dispensation ?' Are they so essential that no one can be saved without them? If so, we are both justified and saved by baptism, or by the Lord's supper, and not by faith. Faith is essential, because without faith no adult can be justified; and because all who believe are justified: but can this be said of baptism? “In Christ Jesus, “ neither circumcision availeth any thing nor un

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“ circumcision, but faith which worketh by love.” 1 Eagerness for either baptism or any other external observance often arises, especially in persons newly brought under concern about their souls, from misapprehension; and leads to an ungrounded confidence of being in a state of acceptance, though not partakers of faith working by love; of which neither their tempers nor conduct give any clear evidence. We ought indeed to “make haste, “and delay not to keep God's commandments :" yet the apostle's exhortation concerning the Lord's supper stands thus : “Let a man examine himself, “ and so let him eat of that bread, and drink of " that cup.”? And why it should not be the same in respect of baptism, as received by adults, does not appear: but being eager to be baptized,' under a persuasion that it is essential to salvation, counteracts the exhortation. Concerning such an eagerness we read nothing in the New Testament, except the Ethiopian treasurer be supposed a case in point. His situation, however, was peculiar: he had for the first time heard a Christian minister, and, having before manifested a pious, inquiring, humble, and teachable disposition, he was at once fully convinced that " Jesus was the Christ, the ~ Son of God.” He was journeying to a far distant land, remote from the ministers of Christ, where none would be found to administer baptism; and, before he parted with his kind instructor, “ He says, See, here is water, what doth “ hinder me to be baptized? And Philip said, If

i Gal. v. 6.

? 1 Cor. xi. 28.

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