included in the Juftification of a Sinner? It fuperfedes his Obligation to Punishment, and invests Him with a Title to Happiness. Both which are procured by CHRIST's Mediation in our Behalf; and both take place, when we are united to that Divine HEAD.-We fuppofe, therefore, a Difference between the Benefits; but have no Notion of deriving them from two different Sources. We afcribe them both to one and the fame Allfufficient Cause, JESUS CHRIST the righteous.

Your Comparison, though intended to overthrow, I think, fully establishes the Sentiment.-When yonder bright Orb makes his firft Appearance in the East, what Effects are produced? The Shades of Night are difperfed, and the Light of Day is diffufed. To what are they owing? Each to a feparate, or both to the fame Origin? Every one's Experience will anfwer the Queftion. Thus, when the Author of Salvation is manifefted in the Soul, He brings at once Pardon and Acceptance. Both which constitute the Healing of the Nations; and both seem neceffary to complete the Bleffing of Juftification.

To illuftrate this Point, We will fuppofe Adam, continuing in Innocence, and perfevering in Obedience. We will fuppofe Him come to the last Period of his Abode on Earth; appearing before the SUPREME JUDGE, as a Candidate for eternal Life. How would his Sentence run? "Thou "hast been a Rebel; but infinite Mercy forgives "Thee." Would it not rather proceed in this Manner? Thou art perfectly righteous; Thou "haft been completely obedient; therefore, infi

* Mal. iv. z.

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-"nite Fidelity rewards Thee." Now, how could CHRIST bruife the Serpent's Head? How remedy the direful Effects of the Fall, and restore the Happiness loft by Adam; if He did not both take away our Guilt, and put Us in Poffeffion of a perfect Righteoufnefs?

Ther. This, I know, is the fine-spun Theory of your fyftematic Divines. But where is their Warrant from Scripture? By what Authority do they introduce fuch fubtle Diftinctions?

Afp. I cannot think the Diftinction fo fubtle, or the Theory fo finely fpun. To be released from the damnatory Sentence, is one Thing; to be treated as a righteous Perfon, is evidently another.-Abfalom was pardoned, when He received a Permiffion to remove from Gefhur, and dwell at Jerufalem. But this was very different from the Recommencement of filial Intercourfe, and parental Endearment*. A Rebel may be exempted from the capital Punishment, which his traiterous Practices deferve; without being reftored to the Dignity of his former State, or the Rights of a loyal Subject. In Christianity likewife, to be freed from the Charge of Guilt, and to be regarded as righteous Perfons, are two feveral Bleffings; really diftinct in themfelves, often diftinguished in Scripture, though always included in the very Effence of Juftification.

Ther. Where are they diftinguished? In what Texts of Scripture? This is what I called foryour fcriptural Warrant.

Afp. What think You of Job's Reply to his cenforious Friends? GOD forbid, that I should justify

2. Sam. xiv. 24.

You.

You *! That He forgave them, there is no Doubt. Yet he could not justify them: could not allow their Reflections to be equitable, or their Behaviour charitable.

What think You of Solomon's Supplication? Then bear Thou in Heaven, and do, and judge thy Servants 5 condemning the Wicked, to bring his Way upon his Head; and juftifying the Righteous, to give Him according to his Righteoufnefs +. To condemn, in this Paffage, evidently fignifies to pronounce guilty, and obnoxious to Punishment. By Parity of Reason, to justify muft denote to pronounce righteous, and intitled to Happiness.

What fays Solomon's Father? Enter not into Judgment with thy Servant, O LORD! For, in thy Sight, fhall no Man living be justified t. A Man might be pardoned, if judged according to the Tenour of his own Obedience. But no Man could be declared righteous, in confequence of fuch a Tryal: this, before the fupreme Tribunal, were abfolutely and univerfally impoffible.

From all which Paffages I conclude; That, to be accounted righteous, is different from, is fuperior to, the bare Remiffion of Sin. Is as our Church expreffes it, Of unjust to be made just before GOD.

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Ther.

Job xxvii. 5. Vos juftos in Causâ veftra adverfus me pronuntiem. SCHULT. See the Word Ifai. 1. 8. Bengelius has, with his ufual Solidity and Correctness, explained the Meaning of dolar. Eft autem Significatus ille valde prægnans; ut quam late patet Peccatum cum Reatu & Vitio, tam late ex adverfo pateat Juftitia. Denotans omne id, quo Homo fit, & judicetur, & dicatur juftus. +1 Kings viii. 32. Pfal. cxliii. 2. See alfo Pfal. li. 6. Heb. Bib.

Ther. All these Inftances are felected from the Old Teftament. The New, if I mistake not, fpeaks another Language. Confider the Cafe of the penitent Publican. What does He request? GOD be merciful to me a Sinner! What does He obtain? He went down to his Houfe juftified *. If then the Petition and the Grant may be deemed correfpondent, Pardon and Justification must be reckoned equivalent.

Afp. The Old and the New Teftament are, in their Style and Contents, exactly correfpondent. Echo, in yonder Cloysters, does not more punctually reverberate the Speaker's Voice, than those divine Books harmonize with each other.

It will not follow, from the Publican's Requeft and the Publican's Bleffing, That Pardon and Juftification are the fame. Only, That GOD's Bounty frequently exceeds our Prayers, and is larger than our Expectations. Or, that the Bleffing which was implored, and the Bleffing which was vouchfafed, are infeparably connected, and always accompany each other.

That they are not the fame, will appear from an Inftance recorded in the New Teftament. The Inftance I mean, of CHRIST and Barabbas.-Of Barabbas the Judge might properly fay; "He is a "notorious Malefactor. But I acquit Him. I "release Him." This is Pardon.-Of CHRIST the Judge actually faid; I find no Fault at all in Him. To which the Centurion added; Certainly this was a righteous Man. This is Juftification.

What I am afferting, will more evidently appear, from that gracious Proclamation, made by the fa

* Luke xviii. 13, 14.

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ered Herald; Be it known unto You, Men and Brethren, that through this Man is preached unto You the Forgiveness of Sins: and by Him, all that believe, are JUSTIFIED from all Things. Did the captive Grecians leap for Joy, did they rend the very Air with their Shouts? When the Cryer, by Command of the Roman General, proclaimed Liberty wifhed for Liberty to them all? And fhall not our Hearts spring with Transport and Gratitude, when We hear this Meffage of Mercy from the Ambaffador of Heaven! Let Us dwell upon it, a Moment. It may drop Balm on our Confciences, while it yields Argument for our Dispute.

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"Through this SAVIOUR, by his Order and "in his Name, I propose to your Acceptance the free, the full, the abfolute Forgiveness of all your Sins. By which You fhall be discharged from Guilt; delivered from Punishment; and "refcued from all the dreadful Confequences of "your Iniquities."--Ineftimable Grant! Yet, in the last Claufe, it proceeds to a Patent of Honour. "Through this JESUS, who is both GOD "and Man, who was dead and is alive for evermore, all that believe are JUSTIFIED. The Verdict runs in their Favour. They are pronounced

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righteous in open Court.

Juftice itself declares,

"They are without Spot and blameless.”

Ther. If this be Juftification, it is a high Privilege indeed. Too high, methinks, for finful Man to expect.

Afp. It is too high, infinitely too high, for finful Man to attain by any Obedience of his own. But not too high for the Righteoufnefs of CHRIST to procure, nor for the Grace of GOD to confer.

D 2