longing eye to Jesus, is made the instrument of salvation, it is clearly shewn that the covenant is of grace wholly, both in its contrivance and conveyance.

is therefore of faith, that it might be by grace."

"It

God has chosen this foolish instrument as the means of receiving salvation, "that no flesh might glory in his presence." Yet foolish as the instrument may seem, it is of curious heavenly workmanship. No man with all his wit can make it, though many act the ape and mimic it. This foolishness of God is wiser than men; they cannot comprehend it, but growl at God as dogs howl at the moon.

Doctor, I must open my bag again; young cubs, I find are not regarded by you. Pray cast a look upon this old fox: see what a marvellous long beard he has! Sure he must have been as old as Cain, and hunted oft by Enoch. He bears a very decent countenance you see, and though a secret thief all his days, he will preach about good works and hope to make a penny of them: but hear him.

"None can justly claim more merit than a fox. He nightly watches every neighbor's fold and hen-roost; and, like an upright justice, takes up every vagrant that he meets. Yet, notwithstanding all our vigilance, we are often vilified as evil doers; and are told by zealots that our good works will not justify us. Faith, you know, is not a fox's traffic; our commerce lies in works, and by good works we live. Yet some lately laid us on so thick with texts of faith, that we were gravelled by them, till an ancient Reynard started up and said, 'why sure the Bible can afford more justifications than one.' This proved a lucky thought, and was happily pursued. One fox started a brace prc

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sently; another sprung a leash; and a third found two brace sitting. You may think our hearts were much refreshed by these reports, and the justifications were in this order; first by faith alone; then by works alone, then by faith and works conjointly; and then by neither faith nor works. We are pretty sure of escaping, by one or the other of these methods, and are determined to try them all round. the mean time, we have fixed on works for the first hearing, because the doctors tell us, that faith can only justify us upon earth; but they add, though works cannot justify us here below, they may chance to justify us in the world above. For, say they, who can tell what the next world is, and whether heavenly beings think so highly of good works, as foxes do? Cain, Ahithophel, and Judas, one in each dispensation, are retained as our counsel, who have promised to exert their utmost. And we do not doubt it, because into the first trial for want of faith; and their next chance lies like ours, in the merit of their works." Well, Doctor, you have heard this subtle orator: what think you?

they have been cast

I think, Sir, if he gives a testimonial, the fox may turn a Levite. His creed might suit a modern pulpit, and a sheep-fold would suit him; it affords good picking but to the business. The obedience of Christ, our surety, is the ground and meritorious cause of justification. Paul asserts, "We are justified freely by grace, through the redemption that is in Christ JeHe declares roundly, by the obedience of ONE (even Christ) shall many be made righteous; and affirms, that the righteousness of God (the God-man surety) is unto all and upon all, that believe, is imput

sus."

ed unto all that believe, and put upon all, as their justification robe. David will make mention of this righteousness, and of this only (to justify him.) Isaiah tells you what the church's faith was in bis day, Surely in the Lord have I righteousness, and Peter writes to them, who have obtained precious faith (not through, but) in the righteousness of our God and saviour, Jesus Christ.

On the other hand, Paul says peremptorily, By the deeds of the law no flesh living shall be justified in God's sight, and intimates, that a justification by works would destroy the covenant of grace, " to him that worketh, the reward is not reckoned of grace, but of debt;" that is, if any could justify himself by works, his reward would be a legal debt, and not the gift of gospel grace. 'This text alone if their was no other, would exclude all justification by works, as inconsistent with a covenant of grace. For if we are justified wholly by works, the reward would be wholly of debt; if justified in part, it would be partly of debt. But God has no debts to pay in the gospel: it is the grace of God which brings salvation; and no flesh shall glory in his presence.

Thus the Bible declares, that no man shall be justified before God by his works; that men are justified by faith; and that faith only justifies, by resting on the obedience of Christ, as the meritorious cause of justification.

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But this matter may require some enlargement. The scripture comprehends all wicked men in the general name of unbelievers; and Jesus says, that believeth not, is condemned already How is that? Why every man is a sinner; and the law de

clares, the wages of sin is death. Of course sentence of death is passed on every sinner; and if he dies in unbelief, he needs no second condemnation, because he is condemned already. But the sentence of the law is a silent verdict, not heard and felt by unconvinced sinners, else they would fly to Jesus: neither does the law declare the various measures of that death, which are due to various sinners; it only says in general, "Cursed are you, and ye shall die."

Hence we may learn what is the judge's office at the grand assize, not to pass a second condemnation on the wicked, but to make an open declaration of that secret verdict, which the law has passed; and then appoint the various measures of that death, which are due to sinners.

When a jury, in our courts of justice, finds a culprit guilty, the judge passes sentence. But is the judge's sentence a second condemnation? Not at all. The jury condemns the culprit, and the judge pronounces sentence according to the jury's verdict, and then declares the punishment to be inflicted on the convict.

A sinner therefore is not first condemned on earth for want of faith, and then comdemned in the clouds a second time for want of righteousness. No: his state of misery is finally determined by unbelief? He that believeth not, shall be damned; but the measure of his misery depends upon the measure of his own iniquity. Unbelief alone condemns the sinner; and in consequence of that condemnation, he suffers punishment according to his crimes.

We may now consider, how it fares with believers. Jesus says, "Whosoever believeth in the Son of man, shall not perish, but have eternal life." And it is

further said, He, that believeth in the Son, hath (or possesses) everlasting life. Here we read, that faith gives a present possession of everlasting life; it is begun in the soul on earth, and shall be perfected in heaven; and to strengthen the believer's hope it is added, he shall not perish. A full absolution from eternal misery, and a full promise of eternal life, with a present possession of it, is granted to believers on the mere account of faith. And what security can they further want or have?

Again: It is said, all, that believe are justified from all things. Now I ask, if believers are justified already, what further justification can they need? And if justified from all things, what further justification can they have? It is not possible to be justified from more than all things.

The scripture speaks of a first and second covenant, but no where speaks of a first and second justification. Such a twofold justification must suppose there are degrees in it; and that the latter increases the former, else it is needless: but this is quite repugnant to its nature. For justification is an individual whole, like an unit. Take any thing from an unit, or add any thing to it, and it ceases to be a unit. So the man who is truly justified from all things; and such an one cannot possibly be more than justified, nor 、 can be be less than justified.

Beloved John might have more of Christ's affection than Philip, and a brighter crown than Philip, but could not have more justification than Philip. Because, though there are degrees in the affection and rewards of Christ, there can be no degrees in his justification. A man must either have the whole of

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