VI. Diversity of degree, in gracious influences. The degree of this salutary influence is different, even among those who cherish the good feelings excited in them by the immediate agency of God, and act in conformity to the directions of the Holy word. Matth. 13:8, 23, some brought forth a hundred, some sixty, and some thirty fold. This diversity may arise from the different degrees of carefulness with which these gracious influences are cherished, or from the different degrees of faithfulness evinced in obeying the instructions of the holy word, or from a diversity of disposition, talent, means, or incentives to understand and apply the doctrines of the sacred oracles.

VII. Grace is not irresistible. Matth. 13: 20-22, some received the seed of the word into stony places-some among the thorns. Rom. 8: 12, 13, for if ye live after the flesh, ye shall die; but if ye, through the Spirit, do mortify the deeds of the flesh, ye shall live. Eph. 4:30, grieve not the Holy Spirit of God. Acts 7: 51-53, ye stiffnecked ! ye do always resist the Holy Spirit; as your fathers did, so do ye. Acts 24:25. When the conscience of Felix had been awakened by the discourse of Paul, Felix directed him to "go his way for this time."

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BOOK V.

OF A CHANGE OF HEART AND REFORMATION OF LIFE, AND THEIR RELATION TO OUR ΑΤΤΑΙNMENT OF SALVATION.

PART I.

OF JUSTIFICATION BY FAITH.

§ 117.

Nature of justification [pardon] by faith.

Although the obedience of Christ (Rom. 5: 18, 19. § 87), and particularly that obedience which he manifested in submitting to an ignominious death (1), procured pardon for all men (§ 66), that is, procured for them "justification of life " (δικαιω σιν ζωης Rom. 5: 18), or an exemption from future punishment (from κατακριμα ν. 18. or οργη ν. 9) and access to salvation (2); still this blessing, which is general in its nature, cannot be bestowed on those who, from a habitual disobedience to the dictates of conscience (§ 72), wickedly refuse to accept it. That is, it will not be bestowed on those who, although they had an opportunity of becoming acquainted with the news of this general pardon (3), nevertheless do not believe it; either because they do not institute a particular and impartial investigation of its truth, and, on the contrary, even sedulously shun its evidences; or, at least, because they suppress those religious feelings and convictions which were excited in their minds by the truths of Scripture and the immediate influence of God (§ 115). By "receiving the offered pardon," is meant a sincere belief that the representations of Scripture and the promises connected with this scheme of mercy are true, and an application of these general promises to ourselves (4), with the approbation of our understanding and the cordial assent of the feelings of our heart (5). The meaning of the proposition, "we are justified by faith" (6), is therefore this, "Although we are guilty beings (7), we shall be treated (8) by God the Judge (Rom, 8: 33) as if we were innocent, nay, even as if we were positively morally good (9); we shall be delivered from future punishments (10) and even from the fear of them (11); we shall obtain pardon of sin (12), and even be blessed (13) with the hope of an exalted, glorious salvation (14), a hope to which sinful beings can, of themselves, never lay claim; -but all this is suspended on the condition (15), that we believe (16) the doctrine concerning the salvation purchased for us by Christ (17), and the appointments of God in reference to it, that we repose our hope and confidence (18) in Christ (19), and particularly in his death upon the cross (20), by which he purchased salvation for us that is, that we put our trust in God, who provided (21) for our salvation by this particular scheme of mercy (§ 75. Ill. 1), that we acknowledge this love of God and of Christ, and be impressed with the deepest and most lively sense of it (22).

ILLUSTRATIONS.

I. Rom. 5: 9, being justified by his blood. §88-91.

II. Rom. 5: 18, "By the justification of one, justification of life was extended to all men." As our Lord Jesus Christ merited justification by his obedience unto the death of the cross, and by his resurrection and ascension to glory, we were at the same time pronounced justified for his sake; and justified in such a manner, that we are not only delivered from punishments, but have also a glorious salvation (ζωης life v. 18) promised unto us, and are permitted to rejoice in the special favour of God (v. 11).1

III. For the proof of this position, see § 71. III. 5; and the work On the death of Christ, p. 685-687.

IV. We must appropriate to ourselves these doctrines and promises. Rom. 6:11. (See Ill. 5.) Gal. 2: 19, for I, through the law, am dead to the law. Phil. 3:8&c. 1 Tim. 1:15, Christ Jesus came into the world to save sinners, of whom I am the chief.

V. Our understanding and heart must approve and embrace the plan. Rom. 6:11, likewise reckon [λογίζεσθε, consider, judge] ye also yourselves to be dead indeed unto sin. 2 Cor. 5: 14, we thus judge. It is, nevertheless, possible that a genuine and saving faith (Luke 18:14) may be accompanied with fear and a sense of guilt, and therefore manifest itself rather by an ardent longing after grace, than by a placid serenity of VI. Justification by faith is taught-Rom. 5:1.3:30, 28. Gal. 2: 16, δικαιουσθαι εκ πιστεως (δια της πίστεως, πιστει, δια πίστεως Ιησου Χριστου).

VII. It is sinners that are justified. Rom. 4:5, the "ungodly ” (τον ασεβη) are justified. 3:22-24, for all have sinned-being justified freely (i. e. gratuitously, δωρεαν) by his (God's) grace.

VIII. Nature of justification a forensic act. God justifies us or pronounces1 us just, δικαιοι, when he does not impute unto us the sins of which he knows we are guilty (Rom. 4:5), and does not inflict the punishment which these crimes deserved; but, on the contrary, by an unmerited judicial act of pardon, imputes to us an innocence and righteousness, which authorize us to expect a great salvation, (δωρεαν τη αυτου χαριτι Rom. 3: 24); although he well knows how void we are of the proper moral character (δικαιοσυνη)3-he justifies us when we come under a sense of our own misery and want of personal merit (ιδια δικαιοσυνη Rom. 10: 3. Phil. 3:9), take refuge in the offered grace; and he accepts this our confidence in his grace in place of that innocence and holiness which we ought to possess (πιστις λογιζεται εις δικαιοσυνην,4 but of which we