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to Ireland. This prospect was realized. At the above period, fifteen miffionaries were sent to Ireland, and thirty-seven into different parts of Scotland. In July last, eighteen others were taken into the Society's service; so that the whole number sent out, then exceeded one hun. dred, of whom ninety-eight had received education for the ministry. A few of the number, not qualified for the work, are engaged in teaching schools in different parts of this country and of Ireland. The rest continue labouring in the ministry of the word, part under the Society, and others wholly supported by the people to whom they preach.

Although the Society cannot exert themselves fo extensively as they could wish, or as circumstances require; yet they have already been able pretty fully to explore the religious ftate of this country; almost every part of which, including Shetland, Orkney, and the Western Illands, has now been visited by the preachers connected with them. In this extensive tract, it is now afcertained that there are several places where the uncorrupted gofpel has not been heard for many years. In such fituations, however, the people have in general received their visits with thankfulness, and have eagerly solicited a renewal of them.

. Together with these reports, they, as usual, gave an abstract of their annual receipts and expenditures. They need scarcely repeat that they set out on the principle of laying up no fund. To this they have already adhered. Being a religious society, supported by public contributions, they consider it their duty to contimue thus to act. They entirely disapprove of that mode of management, by which the exertions of to-day are cramped by taking anxious thought for to-morrow, which seems to be a mistrusting of that grace whereby the Lord makes his people to abound in the fruits of righteoufness. If money fubscribed for the immediate service of the Redeemer be applied to its proper object, it is calculated to produce confiderable effect. These effects, as they rejoice the heart, so they warm the zeal of all who have contributed. Their fellow-chriftians who in doubt, perhaps stood back at first, are now provoked to love and similar good works; while fuch perfons as have experienced the blesied effects derived from the enjoyment of the means of

grace thus provided, become a new band enlifted, as it were, in the same caute, and ready to promote the same great end. Acting on such principles, and not hesitating to enter any new field of probable usefulness, they have often indeed been reduced to a very small sum ; yet they have been upheld, and as their necessities went, fo has been their support.

The Editors beg leave to inform their readers, that they will thankfully receive and attend to any communications left for them at their Bookfeller's. Those that have already favoured them will perceive that they have not been neglected.

ERRATA-No. l. Page 8, line 5, for partaker read partner, 16,

religion ir religion. 98,

after for.




Printed by Robert Dapper; AND SOLD BY H. COLBERT, 136, CAPEL-STREET.

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God, who condemned all men to death for one tranfgreflion of his law, will never justify any man by what he can work in obedience to a law which he in any point tranfgreffes. And we may find this in the action of our conscience upon any one sin.

The Apostle Paul having sewn at large, in the three first chapters of Romans, both Jews and Gentiles to be all under sin, and therefore incapable to be justified by what they can work, declares that God manifests his justice, as well as his grace, in justifying finners by what they believe him testifying concerning Jesus Christ : even as he justified Abraham, not by what he wrought, but by what he believed; as the Scripture faith, Abraham believed God, and it was counted to him for righteousness, chap. iv. 2, 3.



There are two senses of justifying in Scripture. 1. It fignified the making of one just or righteous who is unjust, as ver. 5.--that justifieth the ungodly. See chap. v. 19. and 2 Cor. v. 21. 2. It signifies the declaring of one just who is already just; as when God is said to be justified, chap. iii. 4.; and as when Paul says of himself, I know nothing by myself, yet am I not hereby juftified: but he that judgeth me is the Lord.

We have an instance of both these justifications in Abraham, the father of the faithful. He was declared to be just, and so justified, when he offered up Ifaac; as the Apostle James says, against those who would be declared just by their believing, without these works, which are the necessary fruits and evidences of true belief. But wilt thou know, O vain man, that faith without works is dead? Was not Abraham our father justified by works, when he had offered Ifaac his son upon the altar? Seeft thou how faith wrought with his works, and by works was faith made perfect? And the scripture was fulfilled which faith, Abraham believed God, and it was imputed unto him for righteoufness: and he was called the friend of God. Ye fee then how that by works a man is justified, and not by faith only. Thus we fee, that a man who is justified or made just by faith, is justified or declared just by his works wherewith his faith works, and not by his believing without these works. For this justification of Abraham, by faith working with his works, was long after his justification by faith, or by what he believed, without works; long after the time of which the Scripture faith, he believed God, and it was imputed to him for righteousness. So that his juftification by his works which his faith wrought, was the declaration of his being already just by

his faith, or by what he believed. And by this he was called the friend of God, who had been long before made his friend. For Jesus says, that in this last justification, the Scripture was fulfilled, which saith, Abraham believed God, and it was imputed unto him for righteousness : and he was called the friend of God. So it was the declaration of the first.

The Apostle Paul, upon the question, Whether a sinner be made just by what he works, or by what he believes ? opposing them who who would be made just by their works, or become the friends of God by what they work ; speaks in the paffage of that first justification of Abraham by faith, before his circumcifion, and before faith wrought with his work of offering his son to declare him juft, when he became not just by what he wrought, but by what he believed. And so he says, ver. 2,-6. For if Abraham were juftified by works, be hath to glory, but not before God. For what fnith the Scripture ? Abraham believed God, and it was counted to him for righteousness. Now to him that worketh, is the reward reckoned, not of grace, but of debt. But to him that wirketh not, but believeth on him that juftifieth the ungodly, bis faith is counted for righteousness: even as David also describeth the blessedness of the man unto whom God imputeth righteousness without works.

There was a righteousness in Abraham's faith, which was imputed to him. And that same righteousness is imputed to finners both Jews and Gentiles, not working but believing the same thing that Abraham believed. For the Apostle says, It was imputed to him for righteousnéfi. Now it was not written for his fake alone, that it was imputed to him; but for us alf, to whom it shall be

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