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Insensible of truth's almighty charms,
Starts at her first approach, and sounds, to arms!
While bigotry, with well-dissembled fears,
His eyes shut fast, his fingers in his ears,
Mighty to parry and push by God's word,
With senseless noise, his argument the sword,
Pretends a zeal for godliness and grace,

And spits abhorrence in the christian's face.-CowPER. 3. Justification, as such, strictly taken, respects the person alone, and not the character; while to commix these in the view, is the very chaos of all confusion to a subject worthy of the most correct discrimination of which the intellectual powers are capable. It consists in the release of the person, on account of Jesus Christ alone, from all his penal responsibilities; remitting all his sins for that dear sake ; and accepting the party as righteous, and so engaging faithfully to treat him, through the Mediator, to the glory of God. It is a forensic or judicial declaration of indemnity forever, in their behalf who believe; and a consequent public treatment of them as if they were in no sense deserving of the executed penalty of law.

4. It were easy in thought to separate, what is in fact inseparable, the person and the character, in respect to justification ; that its glorious theory might become more clearly discernible. The archfiend of pandemonium, for example: his character is totally bad, and his person under eternal sentence. Suppose this were reversed, without reversing or altering that: he would be personally free and uncondemned, and yet as bad as ever. Or, suppose his character was reversed and melio

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rated into perfect holiness, his person would still be holden for the sins that are past: and he would then be sanctified but not justified, not absolved. This anomaly often occurs in the jurisprudence of human society. A person of perfect innocence is convicted of crime, is not justified but condemned ; while the villain escapes, in the eye of law, justified. To absolve a person of all his sins, to release him, is the justifying act by which a sinner becomes accepted in the sight of God: and is specifically the proper idea of redemption and UTPwois—which Friends define to be a cleansing of the interior from sin! It contemplates us as captives, slaves to the curse, sold to punishment, and justly exposed to “ everlasting destruction from the presence of the Lord." Hence Christ dies for us; "in whom we

” have redemption THROUGH HIS BLOOD, (that is—HIS DEATH,) the forgiveness of sins, according to the riches of his grace.” Eph. 1:7. Rom. 3: 24. 8: 1, 30. When our moral relations are adjusted, and we are accepted as righteous in the sight of God, righteousness is said to be “imputed or reckoned or counted or accounted : for the original word is the same or a cognate, wherever those various forms occur in our translation. Yet this subject of "imputed righteousness" is the perfect horror of Friends, all of them! And they must all-as they know that they do—degrade it; for their inspired patriarchs all did it. And why? Because it is unscriptural ? Was the epistle to the Galatians, and Luther's immortal commentary thereon, written for any other end than to disabuse

to us,

it of what its enemies had said of it, and vindicate it as the only way of hope ? How will a Friend be justified without imputation? O, he will repent and mind the inward teachings hereafter. Will he? and how is this to repair his former obliquity and defalcation? Will present repentance atone for past sins? Just as much as for future and no more. Suppose he was truly to repent, that is, not merely be sorry, dress plain, and “get still;" but turn from all sin like a man, with full purpose of heart to practise universal righteousness : suppose he were “renewed up” to the perfect sanctimony of Fox; still is he the same person that committed those former sins; and is he righteous ? But God will pardon! Will he ? Yes, for Christ's sake alone; and he will impute righteousness also where

; he pardons ; or, every sinner of the species would be lost forever, all his pharisaism and all his holiness and all his “sincerity” to the contrary notwithstanding! See Rom. 4: 1-8. Gal. 3: 6-14. Read, understand, believe, and love-or, reader, lay your account with eternal condemnation !

5. The evangelical system, however rejects with just indignation the hypocritical inuendo of infidelity and heresy conjoined, for their cause is one, against the only method of possible justification for men, that it tends to licentiousness; and lays, in the very centre of the fabric, the basis of holiness, by defining the nature of faith, and making its requisition absolute and universal, and giving the very means of its production and nutrition in the grace of the Spirit.

“ This only would I learn of you, received

ye the Spirit by the works of the law, or by the hearing of faith ?” Gal. 3: 2. Faith generally means—confidence in testimony. Evangelically it means this and more ; namely, A CORDIAL CONFIDENCE in the testimony of God as contained in the scriptures, especially in respect to the way of justification. It is “ with the heart” indispensably that we believe unto life eternal. We trust affectionately, and love what we trust; and thus assimilate, and are “sanctified by faith that is in Christ.” Acts, 26 : 18. Now hope becomes the lovely inspirer of holiness—for “every man that hath this hope in him”— that is, in Christ, and not in himself, as Friends misinterpret it; see the original—“purifieth himself, even as he is pure.” 1 John, 3: 3. “The devils also believe and tremble.” Yes, but they never love and “ go on their way rejoicing.” A man must have a religion better in kind, as well as greater in degree, than devils, in order to escape their prison. What shall we say then of some who have not so much religion as they ? Who do not even believe! A christian however knows what it is to love God, as well as fear him; and his very fear is “clean, enduring for ever.” Says Paul, “For God hath not given us the spirit of fear; but of power, and of love, and of a sound mind.” 2 Tim. 1: 7.

It is a great proof of the stupidity of the human mind in the things of God, and proper to infidelity alone, to insinuate that the apostles were at variance on this article, especially Paul and James. The latter more insists on the holy nature of justifying faith; the former more assumes it. Paul never

meant to say that a “ dead” antinomian faith could save us; nor James that “ the righteousness of God” should be superseded or mended by our own doings, in order to perfect the way. James inveighs against the faith that produces no good works, which “ is dead, being alone.” Paul shows that justification is gratuitous to the person, who believes “ with his heart.” Our present piety and our future, even if it were perfect—as it never is in this world, could only answer the preceptive claims of the law for the time being: in respect to time past, it could not cancel sin, or atone for it, or excuse it, or reverse the facts of its history, or annul the moments of time in which it was perpetrated, or diminish the ill-desert of the person for having committed it; and in respect to the future, in two words, what could it do to counterpoise the sins already perpetrated, or-more impious imagining !to DESERVE, as its proper wages," that “exceeding and eternal weight of glory” which constitutes splendidly “ THE GIFT OF GOD IN CHRIST JESUS ?" How excellent is the enlightening and sanctifying virtue of this doctrine of “ the eternal Spirit !" How does it discriminate a true hope from a false one! How reveal the upstart impudence of those human spirits whose latent pride were otherwise unsuspected and asleep! How excellent must their service be, who never obey the gospel ; who in their unbelief never please God or do a single thing in pure

obedience to his will; and who for all this so estimate service by them done or to be done, in fact or in abeyance, especially and pre-eminently the

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