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hold forth much grace in a sinner's in bringing of prodigals from their justification by faith in Christ.

The more low and miserable us,

our state is, when grace finds the more it shines in the sinner's advancement. As, suppose a great and mighty prince should take a mean person from a dungeon, as Pharaoh did Joseph, and advance him so high as to make him the second man in his kingdom; this was, and would be great grace in a prince, but what is this to the high advancement God bestows on poor sinners in a way of mere grace ? The church says, "God remembered them in their low estate," Psa. cxxxvi. 23. Now, surely grace finds sinners as low as hell, and advanceth them as high as heaven. Mordecai was in a low state when he sat at the king's gate in sackcloth, and a gallows being made to hang him on, and his people also designed for utter ruin, Esther vi. And then for the king to advance him so high, as to have "the royal apparel brought, which the king useth to wear, with the crown royal," and to have it set on his head, by one of the most noble princes, "who should proclaim before him, Thus shall it be done unto the man whom the king delighteth to honour." This was great favour shewn to Mordecai : but what was this to the grace of God in a sinner's free justification by faith in Christ? In Luke XV., we read of the prodigal, who had spent all and was feeding of swine, but on his return, is embraced in the arms of tender love, and the best robe is brought forth, the righteousness of Christ, to cover the poor sinner's nakedness. Now doth not grace herein shine,

swinish lusts, and in embracing in the arms of divine love? Saul once said to David, "If a man find his enemy, will he let him go well away?" But grace finds sinners in their enmity against God, Rom. viii. 7. Enmity in the abstract, separated from all amenity, and this heightens man's misery: yet free grace calls, justifies, and glorifies, ver. 30. And thus we find, "When thou wast cast out, to the loathing of thy person, (here is man's low estate set, then comes free grace, and its language is,) I said to thee, live," Ezek. xvi. Here is free absolution: and what shall we say to Joshua the high priest, Zech. iii. He was in a low estate, "clothed with filthy garments, and Satan (taking the wall of him) standing at his right hand, to resist him." His condition was very low, but then comes free grace in, speaking, "Take away the filthy garments from him, and unto him he said, Behold I have caused thine iniquity to pass from thee, (here is free pardon of sin) and I will clothe thee with change of raiment," ver. 4. May not this well be understood of imputed righteousness, " And I said, let them set a fair mitre on his head," ver. 5.

Here is high advancement from this low estate. And thus, free grace shines, in a sinner's justification, by faith in Christ, for it finds sinners very low, and advanceth them very high.

The more distinguishing any mercy is, the more free grace shines in that mercy. As, suppose two great sinners alike, and one taken to free justification, and the other left to his justly deserv

ed condemnation, doth not free grace shine forth on that person that is taken? Thus, "For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion, Rom. ix. 15. And from hence he infers, "That it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy:" ver. 16, and what is here spoken of election, is as applicable to justification. God distinguishes person from person, in justification, "Two men went into the temple to pray, the one a pharisee, and the other a publican," Luke xviii. 10. Now, see how free grace laid hold on the publican, and passed by the pharisee," I tell you this man went down to his house justified rather than the other," or not the other, ver. 14. Here distinguishing grace did most evidently appear, in the justification of the publican. And was it not free grace that brought Paul from the rest of his companions, and that when he was in the height of rebellion against God? "Saul, Saul, why persecutest thou me?" Acts ix. Was not this the voice of free, distinguishing grace, that Paul heard? So we have his own words for it, "But by the grace of God, I am what I am," 1 Cor. xv. 10. So that there appears to be much of the free grace of God, in the justification of a sinner, by faith in Christ, by the distinguishing of person from person, in the same.

The more considerable any mercy is, and the less consideration it is given upon, the more free grace shines in that mercy. Now justification is a most considerable

mercy, and it is bestowed without the least respect to man's worthiness, "But to him that worketh not, but believeth on him that justifieth the ungodly," Rom. iv. 5. Here we may see, though poor man is in a state of ungodliness, when grace lays hold of him, yet notwithstanding here is free justification bestowed, which is a most considerable mercy, and will evidently appear so to be, by such considerations as these.

If I am justified, then I have peace with God, "Therefore, being justified by faith, we have peace with God, through our Lord Jesus Christ," Rom. v. 1. Reconciliation with God being the great and fundamental blessing of the gospel, must needs be a considerable mercy: and all justified persons, their state is a state of friendship: Abraham my friend.

Being justified, all our sinful debts are discharged, "To him give all the prophets witness, that through his name whosoever believeth on him shall receive remission of sins," Acts. x. 43. And here we may see this is the doctrine of all the prophets. And to the same purpose the apostle Paul speaks, And by him all that believe are justified from all things," Acts xiii. 39. Here is a most complete discharge from all guilt, for the believing person; therefore, justification must needs be a considerable mercy.

And then if justified, God will never leave nor forsake us. It is a good saying of one of the ancients: He that justifieth the ungodly, will never forsake the godly. And the Holy Ghost speaks the same thing," For he hath said, I will never leave thee

nor forsake thee," Heb. xii. 5. So that justification is a most considerable mercy.

And if justified, then shall we be assuredly glorified, "And whom he justified, them he also glorified," Rom. viii. 30.

So that the next remove the saints shall make, will be to glory in the heavens. Now, these and such like blessings following on our justification by faith, shew that it is a very considerable mercy, and that there is much of free grace shines forth in the same.

I come now to shew, how this doctrine doth concern the comfort and practice of true believers. And,

As touching the comfort of the saints of God, this doctrine of justification, by faith in Christ, is a foundation of divine consolation. After Paul had been speaking of justification by faith, Rom. v. 1, he comes, ver. 2., to speak of the saints' rejoicing, "We rejoice in hope of the glory of God," that is in that glory, which God hath graciously promised to all his justified children. Here is present justification and future glory, for the saints to solace themselves in, "And not only so, but we glory in tribulation also," ver. 3. This blessed doctrine not only fills the saints hearts with respect to future happiness, but makes them rejoice in their tribulations here; nay, in ver. 11: "and not only so, but we also joy in God, through our Lord Jesus Christ," that is, we not only joy in hopes of heaven hereafter, and in tribulations here, but we joy in God himself, who is our reconciled Father, in Christ Jesus, Thus, holy David, "My

soul shall make her boast in the Lord," Ps. xxxiv. 2. When he hath been speaking of this blessed doctrine of free remission," Blessed is he, whose transgression is forgiven, and whose sin is covered. Blessed is the man unto whom the Lord imputeth not iniquity," Psa. xxxii. 1, 2, then he comes in ver. 11, to call the saints to rejoice in the Lord," Be glad in the Lord, and rejoice ye righteous, and shout for joy, all ye that are upright in heart." Whatsoever others do, let the saints of God rejoice in Christ, as holy Paul did, Phil. iii. 3, "For we are of the circumcision, that worship God in the Spirit, and rejoice in Christ Jesus, having no confidence in the flesh." As if he had said, let others rejoice in what they will, Christ shall be the true comfort of our souls, we will rejoice in the merit of Christ, in the righteousness of Christ, in the person of Christ, and all that know the doctrine of God's free justification by faith in Christ, in a saving manner, ought to rejoice. This doctrine of free grace is a firm basis of consolation. When the Holy Ghost is speaking of the joyful sound of free grace, Psalm Ixxxix. 15, "Blessed is the people that know the joyful sound;" &c. then he comes to speak of their true consolation: "They shall walk, O Lord, in the light of thy countenance (ver. 16), in thy name shall they rejoice all the day, and in thy righteousness shall they be exalted." Oh, what a sweet life is the life of faith, that leads the soul to the fountain of free grace for consolation here and for salvation hereafter ! We find the church full of heavenly consola

tion in Isa. lxi. 10, "I will greatly rejoice in the Lord, my soul shall be joyful in my God;" and the ground of this joy was this, " For he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness."

Seeing there is so much of free grace shines in this blessed doctrine, then surely it highly concerns us to study the same. Oh, why should we not search more into this doctrine of free justification by faith in Christ. This is the article the church stands or falls by, Rom. xi. 20. "Well, because of unbelief they were broken off, and thou standest by faith." If this doctrine be kept entire, the church stands; but if this be left, the church falls. When the Jews left this doctrine, they fell. "If ye believe not that I am he, ye shall die in your sins." All those persons that do not, by faith, cleave entirely to Christ the only Mediator, for the remission of their sins, and for the justification of their persons, will, no doubt, die in their sins. This doctrine of justification by faith, is the church's Magna Charta, and so greatly concerns all saints to be firmly established in the same. When the church of Rome left this doctrine, she became antichristian, 2 Thes. ii. 10, "Because they received not the love of the truth, that they might be saved." This truth, by which sinners are saved, here spoken of, is beyond all doubt, (to me) justification by faith in Christ, as John xiv. 6. “I am the truth" that whosoever receives by faith, shall be assuredly saved, and whosoever rejects through unbelief, shall undoubt

edly perish, John iii. 36. So that when the church of Rome left this glorious doctrine, then did God give them up, verse 11, "And for this cause God shall send them strong delusions, that they should believe a lie, (namely, that lie of justification before God, by a man's own righteousness) verse 12, That they all might be damned, who believe not the truth," that is, the truth of free justification, as before. And were this doctrine received, what would become of the pope's pardons, their indulgences, their purgatory, and the like trash? Now, for a round sum of money, they can, as they say, absolve men in this life, from their sins, and deliver out of purgatory in the life to come. Bnt were this doctrine of free justification understood, these cursed delusions would soon all vanish. So that it highly concerns us to be careful in the study of this blessed doctrine of free justification by faith in Christ. When Peter had made a confession of his faith, Matt. xvi. Christ said to him, "Thou art Peter, and on this rock will I build my church," that is, upon the confession he made; which we see in verse 16, "Thou art Christ, the Son of the living God.'

Here is the main doctrine of the gospel in this confession, and by this it is that the church of Christ stands. O then let us all labour to keep close to this most blessed doctrine of justification by faith in Christ, for it highly concerns us so to do.

Thus this doctrine of justification by free grace, is the saints' main defence against the wiles and artifices of Satan, it is their shield and buckler.

POETRY.

LINES ON THF DEATH OF AN AGED

BROTHER IN THE LORD.

And is my brother gone,
And has he from us fled?
Oh, yes, he 's from us torn,

And numbered with the dead:
His sighs and groans no more we hear,
Nor yet his feeble voice in prayer.

Sharp was the conflict felt,
'Twixt reigning grace and sin;
The painful hills of guilt

Oft made him groan within :

Thus plagued with sins and doubts and fears He was for more than twenty years.

Sometimes it was his lot

To find the promise sweet;
And much he loved the spot,

To set at Jesus' feet:

His precious blood, his conquest won,
Was oft his plea before the throne.

He knew, as taught of God,
The helpless state of man;
And often blest the Lord,

For that amazing plan,
Devised by the eternal Three
To save his soul without a fee.

Why should we thus repine,
And heave the painful breast;
To die he proved was gain,

For now his soul's at rest:
With joy great God our bosom fill,
Then we shall sav that all is well,

Oh may the little few,

Where he a member stood, Prove this sweet promise true,

That this shall work for good.

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Help them, great God, by faith to say, Thou hast taken him in love away.

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And when at the supper of Christ,
How largely of heaven did they taste.

But oh, in our days, what a change,
How strangely is Jesus forget;
The contrast should make us inquire,
Is Jesus among us or not?
Yet still God the Spirit 's the same,
Oh may he our graces revive!
For primitive love may we pant,
For primitive purity strive.

On us then, dear Saviour, bestow
The Spirit of praise and of prayer;
Like christians of old may we love,
Like their's be our mutual care.
Thus sinners around us shall flock,
And cry for a share in thy grace;
Our hearts shall run over with joy,

And earth shall resound with thy praise.

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OLD AUTHOR.

I.

"I went down into the garden of nuts, to see the fruits of the valley, and to see whether the vine flourished, and the pomegranates budded."-CHAP. vi. 11.

O Israel,

Child of the valley, where No tongue can tell,

What's thy afflicted state,

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