try (chiefly at the theological seminaries) of works in the department of Biblical Literature; while the deeper, the more dignified, the more vitally important department of Doctrinal Theology, has been comparatively neglected.

duodecimo. This proves the value which this distinguished professor and pastor put upon it. Should the publick voice call for such a translation, I shall probably undertake it; though from the peculiarity of the style of the work and the coining of words, which would make a classical scholar blush-words which are not only not found in any dictionary, but which are absolutely unrenderable into any thing but circumlocutory expression, the task is much more difficult than the book at first promises. As a specimen, however, I send you my translation of the twenty-fourth chapter, the subject of which is Justification. Concise expression, and peculiar appropriateness in quoting scripture for the point in question, are every where discernible in this book. The captions are prefixed by the translator.

A PRESBYTERIAN CLERGYMAN.

Biblical Literature may be considered the shell; Doctrinal Theology the kernel. The shell is indeed important; but its chief importance consists in the protection which it affords the kernel-So we derive from Biblical Literature sure evidence of the truth of the book which contains these glorious doctrines, but not these doctrines themselves. The shell of Biblical Literature must to be sure grow and flourish among the branches of the tree of life, but it is only for the benefit of that which it encloses; the precious and durable fruit, which, when the shell is thrown away, nourishes the whole spiritual man. At the seminary we should be diligent (so was I according to my health) in gathering of all that grows on this tree; but let us crack tification, as it is a forensic act, dethe shell when we become pastors. pending immediately on the blood The people want the food of eter- of Christ, having respect to the nal life. They want such preach-guilt of sin, being done in a moing and reading as good old Pres- ment, and complete. It is antecebyterian Scotland had, in the days dent, not to our first calling, but to of her doctrinal glory. Let us erect our ulterior sanctification, accordan impregnable rampart of all the ing to Rom. viii. SO.-"Whom he theological materials we can find, to called, them he also justified,” and encircle the holy citadel; but let 1 Cor. i. 30.-"Who of God is us not pile our materials on the made unto us wisdom, and rightcitadel itself, for the Fountain of eousness, and sanctification"-and Life is there, and by so doing we according to the terms ungodly and world, which are connected with

should bar access to it.

The merits of the work of John Marck are, in the judgment of the learned, indisputable. His work is entitled, Johannis Marckii Christiana Theologiæ Medulla Didactico-elenetico, ex majori opere, secundum ejus capita, et paragraphos, expressa; in usus primos Academica Juventutis.

A commentary of six quarto volumes, containing an expanded system of theology, was written by Bernhardinus de Moor on this small

JUSTIFICATION.

I. Justification differs from sanc

justification, Rom. iv. 5.—“To him that believeth on him who justifieth the ungodly;" 2 Cor. v. 19--"To wit, that God was in Christ reconciling the world unto himself," &c.

SYNONYMS.

II. By the word justification is aptly expressed the Greek word Six our [dikaioun], and Hebrew p7377 [hejadiq], of which there are many synonyms in scripture, as the not imputing, the oblivion, the tak

ing away of sins, &c. and the state indeed it is divided into active and of the just.

INHERENT RIGHTEOUSNESS.

III. It is not to be denied that the word justify relates once and again to inherent righteousness; Dan. xii. 3.-"They that be wise shall shine as the brightness of the firmament, and they that turn many to righteousness, [i. e. justify many] as the stars forever and ever;"

Rev. xxii. 11.-"He that is unjust let him be unjust still, and he that is filthy let him be filthy still, and he that is righteous let him be righteous still, and he that is holy, let him be holy still." Yet the Papists, maintaining that it commonly means this, erroneously state a primary and secondary justification. In this word, however, respect is commonly had to the forum, even when it denotes deliver ance, or the acknowledging, defending, or declaring a righteousness, which now results or shall result from works; Matt. xii. 37."By thy words shalt thou be justified, and by thy words shalt thou be condemned." James ii. 21, 25.Was not Abraham our father jus. tified by works? Likewise also was not Rahab the harlot justified by works?" Moreover it especially means forensic absolution, both that which proceeds from men, (Prov. xvii. 15.-"He that justifieth the wicked, and he that condemneth the just, even they both," &c.) and that which proceeds from God; Rom. viii. 33, 34.

"

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Who shall lay any thing to the charge of God's elect? It is God that justifieth, who is he that condemneth?" Rom. iv. 5-7.-"To him that worketh not, but believeth in him that justifieth the ungodly, his faith is counted for righteousness," Phil. iii. 9.-"And that I may be found in him, not having mine own righteousness, which is of the law, but that which is by the faith of Christ, the righteousness which is of God by faith." And so VOL. V. Ch. Adv.

passive, which last is the reception and insinuation of divine justifica

tion.

DEFINITION OF JUSTIFICATION.

IV. Justification is defined, A Benefit of the Covenant of Grace, by which God, for the sake of the righteousness of Christ apprehended by faith, remits all their sins to the elect called by Himself, and bestows life; this decision being moreover upon them a full right to eternal made manifest, through the Word and Spirit, in various degrees and impressive force, to their conscience, and to the praise of his own glory.

AN ACT OF THE TRINITY.

V. Justification is the work of GoD: Isa. xliii. 25.-"I, even I, am be that blotteth out thy transgressions for mine own sake, and will not remember thy sins." Rom. viii. 33.-"It is God that justifieth;" &c. Of the Son and of the Spirit, as well as of the Father. Isa. liii. 11. 66 "By his knowledge shall my righteous servant justify many." 1 Cor. vi. 11.-"Ye are justified in the name of the Lord Jesus, and by the Spirit of our God;" but of course it is not the work of men, (Mark ii. 7.-" Who can forgive sins, but God only ?") as Papists foolishly maintain, from the passages which treat of the ministerial declaration of forgiveness, John xx. 23.-"Whosesoever sins ye remit, they are remitted unto them."

It is also truly a work of divine grace, aside from all merit of our own: And it is a Benefit of the Covenant of Grace, (Jer. xxxi. 34.

"for I will forgive their iniquity, and I will remember their sin no more") since by the Covenant of Works, and out of Christ, it can be the portion of no one, on account of the justice of God, Job ix. 2.-"I know it is so of a truth, but how should man be just with God? If he will contend with him, he cannot answer one of a thousand." Rom. iii. 20.-"Wherefore by the 3 Q

Miscellaneous.

PHILOSOPHY SUBSERVIENT TO RELI

GION.

Essay VIII.

The Theory of Optimism concluded.

The theory of Optimism possesses nothing in common with the doctrines of sound philosophy. The true philosopher admits no principle in natural science, which is not supported by ascertained facts. The most beautiful speculation which is not thus supported, he resolutely rejects as apocryphal and spurious. He deems it a species of profanity to associate with a simple and authentick exposition of the works of God, the fictitious and bypothetical systems of men. Is less caution required of the theological inquirer? Is it of less importance for him carefully to discriminate those prin ciples of knowledge, for which we have the evidence of scripture and of facts, from the vague and fanciful conjectures of the human imagination? This cannot be pretended. It is certain, however, that this theory would make a very pitiful and grotesque figure in a system of natural science, resting, as every such system ought to do, on the immoveable basis of experiment and observation. The mind trained to just habits of thinking by the inductive logick, and capable of duly estimating the nature and the force of evidence, would be immediately sensible of the impropriety of the association. Why has it not the same appearance when introduced into a system of theology? To many I trust it has; that it has not to all, must be attributed to the fact, that among the multitudes who turn their attention to ethical inquiries, many do not take sufficient pains to discriminate between the principles derived from an ac

curate interpretation of scripture, and a sober deduction of facts, and those hypothetical systems which proceed from human fancy and conjecture.

If the scheme of Optimism be rejected, no sufficient reason, it has been urged, can be assigned why the Creator determined to produce and order all things, as they are produced and ordered, in the present system of things. Were this consequence admitted, it does not appear very formidable. To me it appears, that a system which professes to bring down the purposes and the ways of God to the level of the human capacity, and to assign the reasons by which, in every instance, he is influenced, deserves, on that very account, to be rejected. It betrays gross ignorance of the nature and limits of the human understanding, to suppose that we are capable of discovering the reasons of his dispensations; except so far as he has been pleased to reveal them in the Holy Scriptures, or in the constitution and economy of nature. Attempts of this kind do not indicate the cautious and experienced inquirer into the works of God. The more we investigate the things of God, the more we must be convinced of our utter incapacity fully to comprehend the reasons of his dispensations. Our most successful researches often terminate in facts, of which we can give no other account than that such was the will of our Maker. "I now see more of the necessity," says Dr. Witherspoon, "of subjecting ourselves to the Divine Sovereignty, and making use of it to restrain and repress our rash and curious inquiries. There are a vast number of things in which we must needs resolve the last question, so to speak, into the sovereignty of God." Those who have