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chiefly to look for. The following tice of every commanded duty, questions and answers from Fisher's Psal. cxix. 32; but the other enCatechism, may afford useful in-courages sloth and indolence, Luke struction on this subject.

"Question. What may afford comfort to a believer, when at any time he loses this assurance?

Answer. That the covenant stands fast with Christ, Ps. lxxxix. 28: that the love of God, is invariably the same, Zeph. iii. 17; and that he will in his own time return with wonted loving kindness, Isa. liv. 7, 8.

Q. What is incumbent on believers for recovering the assurance of God's love, when they have lost the present sense of it?

A. To be humbled for sin, as the procuring cause of the Lord's departure, Psal. xl. 12; to justify God and to condemn themselves, Dan. ix. 7, 8; and to wait in the exercise of prayer and fasting, for the returns of his love, Isa. viii. 17.

Q. Of what advantage to believers is the assurance of God's love? A. It animates to the practice of every commanded duty, Psal. cxix. 32; it supports under all trials and afflictions, Psal. xxiii. 4; and it fills the soul with the love of God because he first loved us, 1 John iv. 19.

Q. How may we know if we have the well grounded assurance of God's love?

A. If it flow from faith acted on Christ in the promise, Eph. i. 13; if it fill the soul with an humble and holy wondering at the condescending goodness of God, 2 Sam. vii. 18; and if it beget ardent desires after nearer conformity to God here, and the full enjoyment of him hereafter, 1 John, iii. 2, 3.

Q. What is the difference betwixt a true assurance of God's love, and a false and presumptuous confidence?

A. True assurance makes a man more humble and self-denied, Gal, ii. 19, 28; but presumptuous confidence puffeth up with spiritual pride and self-conceit, 2 Kings x. 15, 16; the one excites to the prac

xi. 21; the man who has true assurance wants to be searched and tried, as to the reality thereof, Psal. xxvi. 1, 2; but they who are stuffed with presumptuous confidence hate the light, neither come to the light, lest their deeds should be reproved, John iii. 20."

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We now proceed to consider the second benefit which, in this life, accompanies or flows from the graces we contemplate. This is, peace of conscience." Peace of conscience is that inward quiet and tranquillity of the mind, which proceeds from a conviction that all our sins are pardoned and blotted out for the sake of Christ, and that God is truly reconciled, and in friendship with the soul-" Being justified by faith, (says the apostle,) we have peace with God through our Lord Jesus Christ." It may well be said that this peace accompanies and flows from justification, adoption, and sanctification, because "there is no peace, saith my God, to the wicked." None can have true peace of conscience who are not justified, adopted, and sanctified.

Peace of conscience flowing from justification, is experienced when the conscience, being sprinkled with the blood of Christ, is set free from all fear of the deserved wrath of God; and what a precious benefit this is, can be fully known only to those who have felt the fear, and known this blessed peace as succeeding to it. Again-Peace of conscience flows from adoption, when we have soul quiet and composure, in the firm faith that God is our friend and Father in Christ Jesus. Once more-Peace of conscience accompanies sanctification, when the blessed Spirit shines on the soul of the saint, warming it to the love of holiness, and assisting and comforting it in the performance of duty.

A chief cause why some truly and even eminently pious persons do not enjoy more peace of conscience than they actually possess, is, because they seek it more than they ought from sanctification, and less than they ought from justification. Luther has given an admirable explanation of this, in his commentary on the epistle to the Galatians. God forbid that we should make any approach to the delusion of the Antinomians, or speak a word in disparagement of sanctification. He who talks of inward peace, while he allows himself in sin, is a hypocrite. At the same time, it is an unquestionable truth, that sanctification, in the present life, is imperfect in the best; and that the more of it we have, the clearer shall we see, and the more deeply feel and bewail, the remainders of sin and depravity. This being the case, if we seek peace of conscience, only or chiefly from this source, it must of necessity be very imperfect. But the righteousness of Christ is perfect and complete, and when the soul ventures itself fully and sweetly on him, it must have the sense of pardoned sin and peace of conscience, as the consequence. And here, if I mistake not, is the real cause of that want of inward peace which many of God's dear people experience. They seek it legally-Let them indeed press earnestly after sanctification; but let them seek peace of conscience chiefly from the blood of Christ. A stated warfare against all known sin, a constant fear of offending God, and a sincere endeavour to please him, constitute the scriptural evidence of our being entitled to derive that peace of God which passeth all understanding, from the peace speaking blood of Jesus.

The third benefit mentioned in the answer, as flowing from the Christian graces we have considered is "Joy in the Holy Ghost." Joy in the Holy Ghost (says Fisher)

is that inward elevation and enlargement of soul, which flows from the lively exercise of faith, feasting on Christ in the promise. "In whom (says the apostle Peter) though now ye see him not, yet believing, ye rejoice with a joy unspeakable and full of glory." This joy receives its denomination from the Author of it, the Comforter, or Holy Ghost-"I will pray the Father, (said our Lord, in his last intercessory prayer on earth) and he shall give you another Comforter, that he may abide with you for ever; even the Spirit of truth, whom the world cannot receive because it seeth him not, neither knoweth him; but ye know him, for he dwelleth with you and shall be in you." Accordingly the apostle Paul declares, that "the kingdom of God is not meat and drink; but righteousness and peace, and joy in the Holy Ghost." The matter or ground of this joy is, that God, in Christ, is the everlasting portion of the believing soul. This joy is described in scripture as a hidden joy, a permanent joy, and an unspeakable joy-The peculiar seasons of this joy are "the times of special manifestation after a dark night of desertion; the time of tribulation for Christ's sake; the time of God's remarkable appearance for his church; and sometimes, in and about the time of death." It is, however, not to be understood, that this holy joy is confined to such seasons; or that it may not be experienced at other times. But as there are some who talk of joys in religion amounting even to raptures, who too evidently show that all their exercises are either pretended or delusive, it is to be carefully remembered, that the genuine joy of which I have now spoken, while it does indeed enliven and enlarge the soul, does also deeply humble it, and promote the work of sanctification in it-The true joy of the believer, by its humbling, sanctifying, and quickening effects,

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XII. This article of our faith is proved, 1st, from the passages which exhibit the righteousness of Christ, active and passive, as our own.Jer. xxiii. 6-" And this is his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS." Rom. v. 19" By the obedience of one shall many be made righteous." 1 Cor. i. 30-"Who-is made unto us-righteousness." 2 Cor. v. 21"For he hath made him to be sin for us, who knew no sin, that we might be made the righteousness of God in him." 2d. From those passages, likewise, which evidently exclude a price to be given by us, or our own works. Isa. Iv. i." Ho, every one that thirsteth, come ye to the waters, and he that hath no money, come ye, buy and eat, yea, come buy wine and milk without money and without price." Rom. iii. 20 28-" Therefore by the deeds of the law shall no flesh be justified in his sight. Therefore we conclude that a man is justified by faith without the deeds of the law." Gal. ii. 16

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Knowing that a man is not justified by the works of the law-for by the works of the law shall no flesh be justified;" since all these, without distinction, are imperfect. Isa. Ixiv. 6-" But we are all as an unclean thing, and all our righteousnesses are as filthy rags;" and already due. Luke xvii. 10-" We are unprofitable servants; we have done that which was our duty to do;" and they flow from divine grace rather than from ourselves. 2 Cor. iii. 5" We are not sufficient of ourselves to think any thing as of ourselves, but our sufficiency is of God," and are not at all suitable to

be gloried in. 2 Cor. iv. 17-"For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory." They are therefore destitute of the requisites of meritorious works. 3d. From those passages which declare the grace of God to be, not subjective, but objective. Rom. iii. 24-" Being justified freely by his grace through the redemption that is in Christ Jesus." Eph. ii. 8, 9-"For by grace are ye saved." Compare Rom. xi. 6"And if by grace, then is it no more of works; otherwise grace is no more grace." 4th. From those texts, moreover, which teach that we are justified by faith, and that alone. Rom. iii. 25, 26, 28-" That he might be just, and the justifier of him that believeth in Jesus.-We conclude, therefore, that a man is justified by faith without the deeds of the law." Gal. ii. 16-" Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law." 5th. Finally, neither the justice of God, nor the exigence and necessary humility of man, nor the suretyship and satisfaction of Christ, admits of any other cause.

OBJECTIONS OF ADVERSARIES.

XIII. Our adversaries object, 1st, that the word justify, signifies an internal change of the subject. Answer-It is never or rarely so used, although this internal change is, by sanctification, intimately connected with justification. 2d. That we never read of the imputation of the righteousness of Christ; indeed that it is excluded by grace. AnswerThe word imputing is used, Rom. iv. 3, 5-" To him that worketh not, but believeth in him that justifieth the ungodly, his faith is imputed for righteousness;" and in other similar passages; Rom. v. 19-" By the obedience of one shall many be

made righteous;" Phil. iii. 9 "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." Nor does grace exclude the merit of Christ, since the Father himself provided, offered, and gave him to us. It is our own worthiness that grace excludes. 3d. That the imputation of the righteousness of another is repugnant to the justice of God, whose judgment is according to truth. Answer-By no means, for Christ was constituted Sponsor by the Father, nor did God ever declare that he found righteousness in us considered in ourselves. 4th. That this theory is calculated to divert us from all endeavours after holiness. Answer-Not from any endeavour except that of meriting eternal life, which is repugnant to true piety; since we are always bound to keep the law according to our ability, that we may manifest gratitude to God, and render sure our interest in the righteousness

of Christ.

PAPISTS.

XIV. The Papists maintain that we are absolved from our sins, partly on account of our own, partly on account of the satisfaction of Christ; and that life is adjudged to us for the merits of our own works, either through condignity or by covenant; so that an imperfect faith only disposes us for justification, but faith produced by love perfects our justification. The controversy with them, therefore, is not a mere logomachy.

XV. They object, 1st. That God is said to render to every man according to his works. Rom. ii. 6. 2 Cor. v. 10, &c.-Nay, and on account of their works. Mat. xxv. 40-Luke, vii. 47. Answer-The former phrase only affirms that there must be a fitness of quality, and perhaps of quantity; but the latter

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phrase is not to be found; while the conjunctions because, for, &c. are to be understood in these and other passages in a reasoning and demonstrative, not in a causal sense.

made of recompense, reward, the 2d. That mention is often work of salvation, and even of merit. 12-Heb. xiii. 16. Answer-That Mat. vi. 4, 5—12-Phil. ii. recompense and reward are to be understood not of merit, but of grace, may be gathered from Rom. iv. 4. "To him that worketh is the reward That the working out of salvation, not reckoned of grace, but of debt.” [Phil. ii. 12.] has respect to its actual acquisition by faith, and true piety; finally, that a word significative of meriting is erroneously used by the vulgate, for the Greek evagesera. Sd Objection. That the saints appeal to their own righteousness; Ps. vii. 8; and that God rewards them according to their righteousness; 2 Tim. iv. 8. Answer-The righteousness of the saints here mentioned refers not to their persons, but to their cause before men. Nor is the righteousness of God to be otherwise regarded, to the word of the gospel, that is, than as it manifests itself according on account of the merits of Christ. tributed to works, and denied to 4th Objection. Justification is atfaith. James, ii. 14, 21, 22. Answer -Works are here considered as indications, declarative of faith and justification; moreover, the apostle is here treating of a pretended faith, which is without works. 5th Objection. This scheme abolishes the law, and extinguishes piety as untrary. Rom. iii. 21, 23.-" But now necessary. A. Paul proves the conthe law is manifested, being witthe righteousness of God without phets." nessed by the law and the pro"Do we then make void the law through faith? God forbid. Yea, we establish the law." Rom. vi. 1, 2. Shall we continue in sin, that grace What then shall we say?

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may abound? God forbid. How shall we, that are dead to sin, live any longer therein ?

SOCINIANS.

XVI. The Socinians, putting out of the question the satisfaction of Christ, hold that we are justified --through our own obedience to the new commandment, by the most indulgent acquittal of God, and that this is completed at death. Which notion, as it destroys the nature of faith, and the righteousness of Christ, so also it is repugnant to the holiness and truth of God, and contradicts all those passages, which exhibit us as justified in this life: Rom. v. 1, 9.-" Therefore being justified by faith-Much more then, being now justified by his blood, &c." Ps. xxxii. 1, 5.-"Blessed is he whose transgression is forgiven, whose sin is covered; and thou forgavest the iniquity of my sin."

ARMINIANS.

XVII. Arminians, taking for granted the general satisfaction of Christ for the sins of the world, suppose that works of faith and new obedience are the foundation of the life adjudged to us. But works of every sort are removed entirely out of the question, and we are never said to be justified on ACCOUNT of faith, but THROUGH faith, or faith, and BY faith. It is objected, 1st. "That faith is a work, and is so called," John vi. 29. Answer--But it is here considered as the instrument, apprehending the righteousness of Christ. 2d. "That faith is imputed for righteousness;" Rom. iv. 3, 5. Answer-By a metonymy it is here put for its object.

LUTHERANS.

XVIII. Among the Lutherans Osiander most absurdly maintains, that we are justified by the essential righteousness of the Son of God dwelling in us; for the Father hath it in common with the Son, and it

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belongs to the nature of God. objects, 1st, That we have need of an infinite righteousness. Answer -It is so in respect to its value. 2d, "That our righteousness is called the righteousness of God, and an everlasting righteousness," Rom. iii. 21-Dan. ix. 24. Answer-The former appellation is given it, on account of God's acquiescence in it; and the latter because of the eternity of its duration and value. 3d, "That Jehovah and Christ himself are called our righteousness," Jer. xxxiii. 6.-1 Cor. i. 30. AnswerThrough his own most perfect obedience he is so.

EFFECTS OF JUSTIFICATION.

XIX. God announces Justification externally by the word and sacraments. 2 Sam. xii. 13-" The Lord also hath put away thy sin, thou shalt not die." Rom. viii. 1— "There is, therefore, now, no condemnation to them, who are in Christ Jesus." Mark, i. 4-"Preaching the baptism of repentance for the remission of sins." Mat. xxvi. 26. 28-"For this is my blood of the New Testament, which is shed for many for the remission of sins," &c; and by his Spirit, he also powerfully intimates the same. Rom. v. 5" The love of God is shed abroad in our hearts, by the Holy Ghost given unto us." Rom. viii. 16. 17- The Spirit also beareth witness with our spirit, that we are the children of God;" Hence, we have peace; "Therefore being justified by faith, we have peace with God;" and hope; Prov. xiv. 32-"The righteous hath hope in his death;" and joy. 1 Pet. i. 8" In whom though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory;" and glorying; Rom. v. 2, 3" By whom also we have access by faith, into this grace wherein we stand, and rejoice in hope of the glory of God; and not only so, but we glory in tribulations also."

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