the works of the law.' But our secondary jus tification, or continued title to the favour of God, is by our works or by a course of sincere obedience to the gospel; of this the apostle James speaks when he tells us that a man is justified by works, and not by faith only.'

Answer. This objection, on account of its speciousness, has become considerably popular, and the investigation of it, will comprise all that is necessary to be said at present respecting the doctrine of justification. I shall therefore briefly consider it, and conclude the subject. Let it then be observed, that as the meritorious procuring cause of our justification, with all its benefits of grace here, and glory hereafter, was at once completed. "The body of Christ was offered once for all," and by his obedience unto death, he" brought in everlasting righteousness," so the believer, upon his first being actually interested in the redemption by Christ and receiving his righteousness through faith, is at once unalterably acquitted from condemnation, reinstated in the paternal favour of God, and secured in such a continuing progress of grace and holiness, as will at length eventuate in eternal glory. For "by one offering, Christ hath perfected for ever those who are sanctified," Heb. 10. 14. As our

Lord Jesus, by bearing our sins in his own body on the tree," has "finished transgression, made an end of sin, made reconciliation for iniquity," and "brought in everlasting righteousness, Dan. 9. 24 So by faith in him, we 66 ceive the forgiveness of eins and an inheritance

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among those who are sanctified," Acts 26. 18. and are complete in him," Col. 2. 10. "He," therefore, "that believeth hath everlasting life, and shall not come into condemnation, but is passed from death to life," John 5. 24. "And is blessed with all spiritual blessings in heavenly places in Christ." Eph 1. 3.

But, though all this be so-though by virtue of the immutability of God's counsel, the infinite merit of the righteousness imputed, the stability of the covenant of grace, and the faithfulness of the promises the believer immutably remains a child of God, and an heir of eternal glory. He nevertheless, by reason of his daily sins and imperfections, stands in daily need of a renewed application of the benefits of Christ's death, and daily pardon to his soul. But, then, it should be remembered, that this is not a secondary justification distinct from the former. If the believer sins," he has an advocate with the Father, to make continual intercession for him," for renewed pardon and grace, and for a continuance of his justified state. "He ever liveth to make intercession for them." Heb. 7 25.

It remains evident, therefore, that believers are continued in a justified state, through the same means by which they were first brought into it.

"The righteousness of God, is revealed from faith to faith." The beginning, continuance and consummation of our justification, is by faith; for we read, that "the just shall live by faith ;" that is, shall obtain new supplies of pardoning and sanctifying grace, through faith. Hence,

"the life which the believer lives in the flesh, is by the faith of the Son of God." Here is no room left, for a secondary justification. I have proved it to be an unscriptural, and of course an unnecessary, distinction; and I may add, that it is inconsistent with Christian devotion. Here let me appeal to the conscience of any real believer in the Lord Jesus Christ: Dare he venture into the presence of God, and demand pardon on account of his own sincere obedience? Will he plead before the Eternal Majesty, the milder terms of a new law of grace, and tell the Almighty this easy condition was purchased for him by the blood of Christ? that his own good works should justify him? that he sincerely desires and endeavours to obey God? and therefore pleads the benefit of that new covenant of works, and entreats pardon and acceptance for his sincere obedience, according to the tenor of it? If this be an article of our creed, why should it not be likewise an article of our devotion? But, I may venture to affirm, that every sensible, humble Christian, will use a quite contrary argument, in prayer for pardon and acceptance with God.

The Papists and Socinians, together with some modern refiners, all agree in this,-that faith justifies, as it is an assent to the truth of the gospel, and an entrance upon a life of obedience. None of them suppose this first justification to consist in our acceptance with God, as righteous by the righteousness of Jesus Christ, imputed to us, and received by faith alone. How, then, can this distinction possibly exist? Is not faith, in this

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consideration of it, as much an act of obedience as any other point of conformity to the Divine command? What, then, do they mean, by holding in words, to a first justification by faith, and a secondary one, by works, when they really intend (as I have shown) that the beginning, the progress and the conclusion of our justification, is by obedience only? Would it not be as ingenuous, to tell us plainly, that we are justified only by works, and that faith has nothing to do in our justification, but as it is our own work and an act of obedience? And, according to this secondary plan, we must be justified by every single act of our sincere obedience, successively, or by a progress of obedience, to the end of our lives. If it is the former, we have not only a first and second, but a thousand-fold justification; but if the latter, we can have no justification at all, as long as we live, and have therefore very little reason to expect it after we are dead-for, as death leaves us, judgement will find us.

With respect to the texts cited in the objection, they are foreign to the point, and of course prove nothing to the purpose. On the one hand, Paul addresses those who did not submit to the righteousness of Christ, but went about "to establish their own righteousness ;" and teaches them, that they are building on the sand, and that they must renounce their false confidence, or perish. On the other hand, those who depreciate good works, and neglect them as of no consequence to eternal salvation, are urged by the apostle James, to consider how empty their pro

fession, how dead their faith, and how vain their hope of salvation is; that we must either have a living faith, or a dead hope; that our faith must either purify our heart, influence our conduct, and renew our conversation, or leave us among the impure and ungodly for ever.

It appears to be a settled point with many, that good works, or a life of sincere obedience, is absolutely necessary to our justification, which they consider to be our title to eternal life; and that a right or title to eternal life, is promised to obedience, according to Revelation 22. 14. "Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city." And that God proportions the dispensations of his grace, according to the good or evil conduct of his people, in the 18th and 33d chapters of Ezekiel. These portions of scripture, are pressed into the service of supporting a slavish principle. But how do they support it? Does it follow, that because we cannot be saved without holiness, we must be saved for, or on the account of it? It is necessary that an heir should live, and enjoy his reason, in order to possess an estate conveyed to him by his father's will; but does it follow of course, that his life and reason give him the title, and not his father's donation? This right to the tree of life does, in the original, signify a power, privilege, or liberty; but from whence this power is derived, upon what title this liberty or privilege is founded, the text says nothing at all-nor can any argument be drawn from it, or any thing