The apostle, in his description of repentance (2 Corinthians vii. 2), enumerates seven causes, effects, or parts belonging to it.  These are carefulness, excuse, indignation, fear, desire, zeal, revenge.  I stop not to consider whether these are causes or effects; both views may be maintained.  The penitent will be careful not in future to offend God; in his excuses he will trust, not to his own apologies, but to Christ’s intercession; his indignation will be directed against his own iniquities; his fear will be lest he cause God displeasure; his desire is equivalent to alacrity in duty; zeal will follow; and revenge will be practised in the censure passed on his own sins.

V.—­OF JUSTIFICATION BY FAITH

A man is said to be justified in the sight of God when, in the judgment of God, he is deemed righteous, and is accepted on account of his righteousness.  So we interpret justification as the acceptance with which God receives us into His favour as if we were righteous; and we say that this justification consists in the forgiveness of sins and the imputation of the righteousness to Christ.  Since many imagine a righteousness compounded of faith and works, let it be noted that there is so wide a difference between justification by faith and by works that one necessarily overthrows the other.  If we destroy the righteousness by faith by establishing our own righteousness, then, in order to obtain His righteousness, our own must be entirely abandoned.  The Gospel differs from the law in this, that it entirely places justification in the mercy of God and does not confine it to works.  It is entirely by the intervention of Christ’s righteousness that we obtain justification before God.

The doctrine of Christian liberty is founded on this justification by faith.  This liberty consists of three parts.  First, believers renouncing the righteousness of the law look only to Christ.  Secondly, the conscience, freed from the yoke of the law, voluntarily obeys the will of God.  This cannot be done under the dominion of the law.  Thirdly, under the Gospel we are free to use things indifferent.  The consciences of believers, while seeking the assurance of their justification before God, must rise above the law, and think no more of obtaining justification by it.  Our consciences being free from the yoke of the law itself, voluntarily obey the will of God.

VI.—­ON THE DOCTRINE OF ELECTION

Ignorance of the doctrine of election and predestination impairs the glory of God and fosters pride.  The covenant of life is not preached equally to all, and among those to whom it is preached does not always meet with the same reception.  The reason of this discrimination belongs to the secret thing of God.  This doctrine is cavilled at; yet when we see one nation preferred to another, shall we plead against God for having chosen to give such a manifestation of His mercy?  God has displayed His grace in special forms.  Thus of the family of Abraham He rejected some, and kept others within His Church, showing that He retained them among His sons.