human mind respecting this immensurable gift of the love of God, has used every argument that divine wisdom could devise, to repel objections, and to banish fears. Thus, when the Scriptures speak of Justification, they do not merely intimate to us, that our sins are forgiven. This, indeed, would, of itself, be an amazing blessing, especially when we consider the very extensive meaning of the word in Scripture, where, to shew the perfection of the act, metaphors, such as the following, are introduced. God is represented as casting our sins behind his back, in opposition to placing them in the piercing light of his countenance; he is said to blot them out of his remembrance; to cast them into the depths of the sea, so that, when they are sought for, they shall not be found; and, to remove them from us, as far as the east is distant from the west, Now, high as this language may appear, it only, after all, conveys to our minds a negative view of the subject. For, we are informed, that there is not only the non-imputation of iniquity, but the actual imputation of righteousness. This idea is beautifully and strikingly illustrated in the figurative description of the Atonement of Jesus, which will be found in the third chapter of the prophecy of Zechariah. Joshua, the High Priest, is there represented as clothed with; filthy garments, and the adversary of souls standing at his right hand to resist him. The command of Jehovah is given to take away the filthy garments from Joshua, to clothe him with a change of raiment, and to set a fair mitre upon his head; for, saith the Lord of Hosts, I have caused thine iniquity to pass away. It is impossible to contemplate this scene without at once recognising in the principal character, the Great High Priest of the Christian profession, on whom God laid the iniquity of us all; who, in his own body, on the tree, bore our sins; who was delivered for our offences; and raised again for our justification; and who, as the reward of his sufferings unto death, is now crowned with glory and honour. Nor is it less difficult to separate from this, the great end to be accomplished; namely, the salvation of sinners from the reign of sin, and their restoration to the image of God. It is thus that men, whose very righteousness is as filthy rags before God, are washed, and sanctified, and justified, in the name of the Lord Jesus: clothed with the garments of salvation; and, in those robes of fine linen, clean and white, which are the righteousness of the saints, and which they have washed in the blood of the Lamb;-it is thus they are introduced to stand with acceptance before the throne of God, and serve him day and night in his temple. Hence, also, we see how it is that he, to whom alone we are accountable for our conduct, becomes the just God, and, at the same time, the justifier of him who believeth in Jesus: and, it is on this ground, that we are enabled to adopt the triumphant language of the apostle, and to exclaim; "Who shall lay any thing to the charge of God's elect? It is God that justifieth: Who is he that condemneth? it is Christ that died, yea, rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us." 3. In turning over the pages of divine revelation, for the purpose of ascertaining the truth on this important subject, we find a variety of language made use of by the inspired writers, but it is easily reconcileable with itself, and the same doctrine is taught in all. Sometimes we are informed, that it is God who justifies; at other times, we are said to be justified by the knowledge of the Messiah, the righteous servant of Jehovah;-again, it is declared, that we are justified by faith-and again, that we are justified freely by the grace of God. Justification is said to be the free gift of God; and yet, it is ascribed to the resurrection of Christ from the dead; but, all these, and many others that might be mentioned, are only different forms of expressing the same thing; they are so many rays of light converging to one point. In confirmation of this, it may be remarked, that the words of the prophet Isaiah, xlv. 25. as well as many other passages Scripture, expressly limit the justification of men to the work of Jesus Christ. It is a circumstance which we ought to take for granted in all our enquiries after divine truth, that the Scriptures are, in all things, consistent with themselves; but, it must surely be highly gratifying to every Christian mind to see, as it proceeds in its researches, the most undeniable proofs of this rising to view on every side. of And this will be found to be the case in a remarkable manner, respecting the subject before us. We are assured in the New Testament, that there is none other name under heaven, given among men, by which we can be saved. And, justification before God, is expressly said to be through faith in the divine testimony respecting him. "By him, all that believe are justified from all things, from which they could not be justified by the law of Moses." Moreover, we are told, that God has chosen this mode of justifying the ungodly, in order that it may appear to be of grace. And, as a proof that there never was any other ground of acceptance before God, Abraham is said to have been justified through faith in the testimony of God, as the pattern, or example, to all who should, like him, believe on him who raised up Jesus from the dead; whence also he is represented as the Father of the faithful, or the believing. His faith was counted to him for righteousness; and, this was recorded, not for his sake alone, but for ours also, to whom righteousness shall be imputed, if we possess like precious faith with him. 4. Let us now compare what has been said, with the language of our Lord, when stating the medium through which the salvation of God is bestowed on men. He illustrates it by the way in which the Israelites of old were healed when bitten by the serpents; and, that was simply by looking at the serpent of brass which was erected in the midst of the camp. "As Moses lifted up the serpent in the wilderness; even so must the Son of Man be lifted up; that, whosoever believeth in him, should not perish, but have eternal life." So far, then, the matter is plain; but, we must not stop here; we must compare this with the words of the prophet Isaiah, and, also, with the language of the context. "In the Lord shall all the seed of Israel be justified." And here, be it observed, that it is no forced or far-fetched criticism which we offer, when we state, that the original word, here used, is Jehovah: the same word is used in the preceding verse; "Surely, shall one say, in Jehovah have I righteousness and strength;" and, this is the language of him who, in the 21st verse, calls himself God, beside whom, there is none else; "a just God, and a Saviour." What a glorious and exalted view does this afford us of the character of him, in whom we are commanded to trust for salvation; with what propriety is he denominated, “mighty to save." Yes, this is he who hath the keys of the invisible world; who lifts up his hand unto heaven, and, because he can swear by no greater, swears by himself, that he liveth for ever, able to save to the uttermost, those who have fled to him for refuge. Here, then, we at once perceive, how men are justified by faith in Christ. The unspeakable gift of God to mankind, is eternal life; this life is in his Son Jesus Christ; this is the record, or testimony, which God commands men to believe; and, with the belief of this, he has connected salvation. It is thus, that the testimony of God withdraws our attention from every other object in the whole range of the universe, as a proper foundation for trust in the prospect of eternity, and fixes it on the boundless worth, the matchless grace of HIM, who is the very image of the Deity; in whom dwells the fulness of the Godhead bodily; in whom are hid all the treasures of wisdom and knowledge; IN WHOM GOD IS WELL PLEASED: in whom alone we can stand complete, and have boldness before God at his coming; in whom all the families of the earth shall be blessed; in whom all the seed of Israel shall be justified, and shall glory; and, to whom be glory for ever and ever. 5. Remark the character by which the justified are designated in the text. They are denominated, "the seed of Israel." Here it may be proper to notice, that all the proper names which we meet with in Scripture, are significant terms, and were conferred chiefly for the purpose of recording some remarkable circumstance that occurred in the divine providence to those who bore them. The origin of the name Israel is, in general, so well known, that a slight reference to it, on the present occasion, will be sufficient. We are informed, that the Patriarch Jacob, when on his way from Mizpah, to meet his brother Esau, had a remarkable vision at Mahanaim; there wres tled a man with him until the breaking of the day. When this supernatural being was about to retire from Jacob, he said unto him-What is thy name? and he answered, Jacob. And he said, "thy name shall be called no more | Christ; while "beholding with open Jacob, but Israel; for, as a prince, hast face, as in a glass, the glory of the Lord, thou power with God and with men, they are changed into the same image, and hast prevailed.” from glory to glory, even as by the Spirit of the Lord." This new name, which was given to Jacob, although consisting of but one word, is of astonishingly extensive signification; at present, we can only suggest a few general hints, which may serve as a specimen, and operate as an incentive to further research on the subject. Be it observed, then, that the name "Israel" implies, purity of heart. It is an old objection, which the enemies of the doctrine we have been attempting to establish, are fond of urging, that justification, through the free grace of God, is inimical to the interests of morality. But, let us not be carried away by apparently good words, and fair speeches; those who would thus persuade us, from whatever source they may have derived their opinions, have never understood the nature of that doctrine, which is according to godliness; they have never felt the influence of the grace of God, which bringeth salvation. It will be readily allowed, that, in proportion to the clearness of our views of the divine character, will be our disposition to imitate that character. If ignorance alienates the mind from the life of God, it is plain, that true knowledge, in as far as it is possessed, must restore it to that life. And, as there is nothing that affords so complete a view of the character of God, as the death of his Son, the sole foundation of hope for the guilty, so neither, is there any object, the contemplation of which will so powerfully constrain men to cultivate purity of heart. Is it possible to contemplate that awful scene, without shrinking into nothing in our own esteem, and feeling the love of Christ constraining us to judge, that he died for us, that we should live to him; that he gave himself for us that he might purify us unto himself, a peculiar people, a people who should shew forth his praises; that he should constitute us an Israel which should be, "HOLINESS TO THE LORD!" No, the veriest "babe in Christ" knows, that the most effectual means he can use for enabling him to manifest, in his mortal body, the blameless life of him who hath left us an example that we should follow his steps, is to bear about with him, so as constantly to contemplate it, "The dying of the Lord Jesus." And, convinced that, without holiness, no man shall SEE the Lord; in the exercise of that faith which worketh by love, purifying the heart, and overcoming the world, he lives a life of faith on the Son But, to illustrate this sentiment more of God; and, receiving the end of his particularly, I observe, that the name faith, even the present deliverance of his Israel, was given to Jacob, on occasion soul from sin, he hopes for the arrival of a most unusual manifestation of the of that period, when the pure in heart divine character being made to him, shall see God; and when, by seeing whence some have supposed, that it li-him as he is, and knowing him even as terally signifies, a man seeing God. Be that, however, as it may, one thing is certain, namely, that what produced the deepest sensation on the Patriarch's mind, was the circumstance of his having had such a near view of him, who is concealed from the view of his creatures by the light in which he dwells; he called the name of the place Peniel; for, said he, "I have seen God face to face, and my life is preserved." Now, I would ask, by what name can true Christians be more appropriately designated than by this? They see God, not, indeed, exactly as Jacob did, but in a much more glorious point of view; they behold the manifestation of all the divine perfections shining most resplendently in the face of Jesus he is known by him, he shall be fully satisfied, because he shall awake in his likeness. But, the term implies, rectitude of heart and life, in' opposition to every form which unrighteousness can assume. The perfect consistency which exists between all the parts of divine truth, forms the most satisfactory proof of its heavenly origin. The doctrine of justification before God, through the death and resurrection of Jesus Christ, is certainly a doctrine fraught with the richest consolation, to the man who sees himself guilty before God; but the joy of such an one will be found to arise, not from the simple consideration of escaping the punishment due to his transgressions, but, from the assurance which this doctrine affords him, that alms were had in remembrance in his sight, who trieth the heart. Hence, Peter says of him, "I perceive that God is no respecter of persons; but, in every nation, he that feareth him, and worketh righteousness, is accepted of him." The plain import of these passages may be briefly expressed in the words of the apostle John; “He that doeth righteousness, is righteous, even as he is righteous. Whosoever doeth not righteousness, is not of God." Such is the character of a true Israelite; of one whose transgression is forgiven, whose sin is covered; one to whom the Lord imputeth not iniquity, and in whose spirit there is no guile. And, I repeat it, that the joy of such a character arises from the prospect of complete deliverance from the dominion of sin, and of mingling with those who are without fault before the throne of God. 6. The seed of Israel are described as glorying in the Lord. The nature of this glorying is clearly expressed in the context. 'Surely, shall one say, in the Lord have I righteousness and strength." This stands directly opposed to gloryThe character which the text exhibits ing in our own wisdom, or might, or for our imitation, may be seen at one riches; and forms a compliance with glance, in the words of Jesus, respecting the divine command; "Let him that Nathaniel: "Behold an Israelite, in- glorieth, glory in this, that he underdeed, in whom is no guile!" This man standeth and knoweth me, that I am seems to have been one of those who, the Lord, which exercise loving-kindpossessing the faith of Abraham, ness, judgment, and righteousness, in waited for the consolation of Israel; the earth; for, in these things I deand, walking in all the commandments light, saith the Lord." There appear and ordinances of the Lord blameless, to be two distinct ideas conveyed by the hailed with joy, as a well affected sub-expression used in the text. Glorying ject of that King who should reign in righteousness, the appearance of Jesus; and, in imitation of the language of the prophet, in reference to this very period; Lo, this is our God; we have waited for him, and he will save us; this is the Lord; we have waited for him, we will be glad and rejoice in his salvation." Nathaniel exclaims, "Rabbi, thou art the Son of God; thou art the King of Israel." We have another specimen of the same character in Cornelius, the Centurion. He was a devout man, and one that feared God, with all his house, who gave much alms to the people, and prayed to God alway. And, doubtless, this arose from his having obtained proper views of the divine character: for his services were accepted before God; his prayers were heard, and his in the Lord, may refer to our rejoicing in the perfection of that work, which forms the only ground of a sinner's hope before God; and, it may also refer to our endeavours to merit the approbation of God, in opposition to seeking the honour that cometh from men. These two ideas we find perpetually occurring in the New Testament; and, it is very remarkable, that they are, in almost every instance, used to distinguish the true Israel of God from all pretenders to that character. As an example of the first, we may select the case of the apostle Paul. Although there was none among the Jews that had more to boast of than himself, either as it respected descent from Abraham, conformity to the letter of the law, personal accomplishments, or even signal marks of the divine favour; yet he counted all things but loss, for the excellency of the knowledge of Christ Jesus; and, desirous of being found in him at last, clothed with the righteousness of God, he thus declares his determination;-" God forbid that I should glory, save in the cross of our Lord Jesus Christ." And such will be the determination of all who have so learned Christ; for the distinguishing characteristic of the true circumcision is, that they worship God in the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh. it The last is an idea of the highest importance to every Christian, and ought to regulate every part of his conduct; for surely the great object of all his actions in this life, ought to be the approbation of God in that day when they shall be brought into judgment. I have already referred to a circumstance which ought to excite in us much compassion towards the seed of Abraham according to the flesh here we must refer to another; and let Christians recollect that all these things were recorded for their admonition. You are aware, that the term Jew, which is derived from Judah, however obnoxious may have become, is frequently used in Scripture to denote the whole seed of Abraham. The literal meaning of the term is, "THE PRAISE OF GOD;" and the mind recals, with a pleasing melancholy, the time when God was known in Judah, and his name was great in Israel. But what an awful reverse has resulted from the blindness that has happened to Israel; for with propriety it may be said of them, "He is not a Jew who is one outwardly;" they love the praise of men more than the praise of God. The blasphemy of them which say they are Jews, and are not; the deep-rooted enmity which they shew to him, whom in derision they denominated "The King of the Jews," is such, that the name of God is blasphemed among the Gentiles through them. The whole holds out to us an important lesson. It reminds us that we are saved by grace, and have, therefore, nothing to boast of; that we ought not to be high-minded, but ought to fear; our glorying should centre in the cross of Christ; that our works should not be done to be seen of men, but as under the inspection of our Father, who seeth in secret; and that we should seek the honour that cometh from God,-that VOL. VIII. highest of all honours-that reward which shall be made openly," WELL DONE, good and faithful servant; enter thou into the joy of thy Lord." MR. EDITOR, I have long wished to see the subject of REPENTANCE ably discussed. No subject seems to have been more neglected; and it is rather remarkable that, while almost every article of gospel truth has been attempted to be elu cidated in your Magazine, not a single essay has appeared in reference to this, in the whole work. What I intend, with your permission, is not so much to write a disquisition on this subject, as to state some of my diffi culties, and to invite abler hands to the work. It appears to me, that repentance should be defined according to what it is in itself, without any of its concomitants or effects; just as faith has been defined. We have many able illustrations of this, from the pens of M'Lean, Ecking, Erskine, and others, who have shewn clearly what the nature of faith is, and how it corresponds with the character of God, as the justifier of the ungodly, and with righteousness being imputed to them who work not, but believe. The common descriptions of repentance appear to be decidedly hostile to the freedom of divine grace, and to that salvation which was finished on the cross; and what is called evangelical repentance is set forth as " including" so many different things, that it at last turns out to be nothing less than a laborious work for the sinner to perform. We are told that the original word strictly signifies "a change of mind, or an after consideration and judgment;" and if this be strictly the signification of the term, why not abide by it? Words, of themselves, preserve the same common meaning when used in reference to spiritual subjects as to natural. Now, if repentance signify a change of mind or judgment, which appears to be the only view consistent with salvation by faith only, why pervert its meaning, by maintaining that repentance has to do with the will and affections-includes a turning unto God-respects the course of life and conversation—includes sorrow for sin, and a steady, unshaken resolu 2 C |