in many a strong, and often, it is to be feared, a fatal proneness. They give a formal, and perhaps a pretty constant attendance, on at least some of the means of grace; and they think that this places them in a very hopeful way. Thus they quiet all their fears and anxieties, in regard to their souls' eternal welfare; till at last, they perish in an unconverted, unsanctified state. Remember then, my dear youth, that till the means of grace have been made effectual to bring saving grace to your precious immortal spirits, they have not answered the only design for which they were appointed; and that if you die without this end being reached, all the means of grace you have ever enjoyed, will only have served to aggravate your final condemnation. Sensible of this, look constantly through the means, to that God who alone can give them their proper effect; and pray, whenever you use them, that he would take them, as instruments, into his own hand, and make them powerful and efficient, to bring you into a state of reconciliation with himself, through Jesus Christ.

The other idea to which I have referred is, that the blessings of redemption, or salvation, are not to be expected without the use of the appointed means of grace. That God could convert sinners, without any of the instrumentality which he has ordained for this purpose, there is no reason to doubt-He could, certainly, in an instant, without the intervention of any means, change the hardest and most rebellious human heart that ever existed, and form it to love and delight in himself: And something of this kind appears in fact to have taken place, in the conversion of the apostle Paul. At the moment when he said, "Lord, what wouldest thou have me to do?" his heart appears to have been changed; yet means

were still ordered to be used, for his instruction, direction and comfort. This case, however, was strictly one of miracle; a departure from the ordinary way, in which God's mercy to sinners is exhibited. We know that in the usual dispensation of his grace, after human beings have attained the full exercise of their reasoning and moral powers, his method is to work upon them only through the instrumentality of second causes. Indeed the whole of his ordinary dispensation of mercy towards mankind, is a dispensation of means. Hence, those who talk of sinners loving God before they can with propriety use any means, do, unless they look for a miracle, point out a way of obtaining salvation as really contrary to that which God has appointed, as those who expect salvation in the neglect of all means. In reality, these extremes, as often happens with extremes, meet in a pointThey both expect an end without means. The only difference is, that the former class think that means are to be used for the increase of grace, after grace has been communicated without them. Never, beloved youth, never expect that God will meet with you in a saving manner, without the diligent, conscientious, prayerful, and persevering use of all the means appointed by him, and adapted to your existing state and character. Avoid, especially, the two opposite errors, of resting in means, while the end for which they were ordained has not been reached; and of neglecting the use of means, under the vain and arrogant expectation, that God, in your case, will depart from his ordinary method of bringing sinners to himself.

The answer before us says, that the ordinances of God's appointment are made effectual to the elect-and the implication is, to the elect only for salvation. This is

a solemn truth, which all observation and experience strongly confirm. How often do we see that among individuals, who have enjoyed all the same advantages of instruction, warning, reproof, and entreaty, some are brought to a saving knowledge of the Redeemer, and others remain, apparently, destitute to the last of any salutary impressions. To what, I ask, but to the distinguishing grace of God, can this difference be rationally attributed? Doubtless it is true, that the one class made a right improvement, and the other did not, of the privileges equally enjoyed by both. But the question still returns, why did one make the right improvement, and the other not make it? The grace of God alone, is the only assignable cause. But, my young friends, I solemnly warn you, not to abuse this truth. Say not, that if it is uncertain, after all, that the means of grace will effect your salvation, you may as well neglect as use them. Do you not see, both the absurdity and the danger of such a conclusion? By neglecting the means of grace, you pass sentence on yourselves at once, that perdition is your lot. If you belong to the elect of God, you certainly will use the means, and use them faithfully. All your hope lies here. There is not a child of God on earth, that became so without the use of means; and there is not one whose state, before conversion, was not exactly as uncertain as yours is now. Let your resolution then be this "I will neglect none of the means which God makes effectual to all the elect. I will use the means with all diligence, fidelity, and earnest prayer, that they may be blessed to my eternal well being. Doing thus, I may hope, and I will hope, that the event will prove to me, as it has to others, that I have been chosen and ordained to life everlasting. If I am

enabled by the grace of God cor dially to embrace the gospel offer, I shall, in that way, make my 'calling and election sure;' and in no other way can I ever know, on this side of eternity, whether I am one of the elect or not-unless, indeed, I make and keep the aw ful resolution, that I will not seek salvation, in the only ordinary way in which it is ever found."

Oh think much, I beseech you, on what is comprehended in the inconceivably interesting word, SALVATION! It implies, even in the present life, a begun deliver ance from all sin and misery, and a begun possession of all the happiness which arises from the friendship of God, a sanctified providence, and the hope of eter nal felicity. In the world to come, it implies the two-fold blessedness, of an assured deliverance from the deserved punishment of sin in all the horrors of the second death; and an exaltation to all the high and ineffable bliss of the paradise of God; where, with the General Assembly and church of the first born whose names are written in heaven, and with an innumerable company of angels, every saved soul shall spend an eternity, in such delights as eye hath not seen, nor ear heard, nor the heart of man conceived. This is the great salvation at which you are to aim, in the us of the means of grace, Need I ask, if it is not worth every effort, and every agony, which its attainment may demand!

"Salvation! O the joyful sound!
'Tis pleasure to our ears;
A sovereign balm for every wound,
A cordial for our fears.

Buried in sorrow and in sin,

At hell's dark door we lay; But we arise, by grace divine, To see a heavenly day.

Salvation! let the echo fly

The spacious earth around; While all the armies of the sky Conspire to raise the sound."

WITHERSPOON'S ESSAY ON JUSTIFI

CATION.

(Concluded from page 98.)

But this is not all; for the reception of the doctrine of imputed righteousness is not merely to be considered as the best means, comparatively, of producing, preserving and increasing our sanctification and purity, as sure and effectual, while others are precarious, but it is the only way, and all others are absolutely insufficient for the purpose. If this be indeed the doctrine of Christ, the Scripture-method of salvation, then it is not only true, but a fundamental truth. Of this we are frequently and solemnly assured in the word of God. "I am the way," says our Saviour," and the truth and the life; no man cometh unto the Father but by me." So say the apostles Peter and John, "Neither is there salvation in any other: for there is none other name under heaven, given among men, whereby we must be saved." It is, therefore, in vain for any to expect an effectual change of life, but by an acquaintance with Christ, and him crucified. We have indeed the clearest evidence from experience, that no human reason, no argument whatever, drawn from worldly convenience, is at all sufficient to contend with violent and sinful habits. We see many examples of persons of excellent understanding and knowledge in other matters, nay, who can reason strongly and justly upon the bad consequences of vice in others, sometimes even in themselves, who will yet go on to ruin their name, family, fortune and health, while they are slaves to evil habits: nothing will change them but the grace of God.

And as we have seen above, that our own righteousness, in its best state, is wholly ineffectual for our

acceptance with God, so all who have any expectations of this kind from it plainly show, that they have such defective views of the extent and obligation of the divine law, as are inconsistent with an unfeigned universal submission to it. This is a matter of the last importance, and ought to be particularly recommended to the serious consideration of such as may have, at some times, some imperfect convictions; such as from a weariness and satiety of sinning may give a temporary preference to a life of religion, and raise a feeble and ineffectual wish with Balaam, that they might "die the death of the righteous." They ought to be told, that no endeavours to be a little better than before, no abstinence from some sins as a kind of atonement for others retained, no resolutions taken in their own strength, no righteousness of their own, offered or trusted in as a matter of their justification, will be accepted, or is worthy of being so; that nothing will be truly effectual, till they see their lost condition, and believe in Christ, first for pardon, and then for sanctification, "to the praise of the glory of his grace, wherein he hath made us accepted in the beloved."* If they have any other plea, any other ground of hope and trust, it shall undoubtedly fail them; they must remain under a sentence of just and legal condemnation, and shall finally perish; for "he that believeth in the Son hath everlasting life; but he that believeth not the Son shall not see life, but the wrath of God abideth on him. John, iii. 36."†

I am naturally led to conclude } this subject, by observing, that the importance, efficacy and necessity of the imputed righteousness of Christ, shows how much it is the duty of all ministers of the gospel to make it the main and leading theme of their sermons. The preaching of the gospel is by the apostle Paul, in a very just and expressive manner, styled preaching "the unsearchable rich

is a small matter what a man believes, if his life be good." The assertion might, perhaps, be allowed, if it did not contain a foolish and unreasonable supposition, that a man may believe wrong, and yet lead as good a life as he that believes right; the contrary to which will always be expected by him who gives credit to the word of God, that his people are "sanctified through the truth." As to Socinians and Pelagians, who are the greatest opposers of the truths above defended, I never did esteem them to be Christians at all; so the consequence, with regard to them, may be easily admitted. But it will be thought hard to say the same thing of the Arminians. However, if the righteousness of Christ is the only ground of our justification, and the reception of him in this character the true principle of sanctification, I do not see how we can avoid concluding the danger of those who act upon any other plan. And yet I am persuaded there have been, and are many good men among them: which may be accounted for in this manner, that their hearts are better than their understandings; and they are habitually under the government of principles, which, through some mistaken views, and groundless fears of their abuse, they speak of more sparingly, or rather seem to establish the contrary positions. The proof of this assertion I take from their own writings, particularly from the difference between their sermons and other discourses, and those forms of prayer which ich they have drawn up, and not only recommended to others, but left behind them as a witness of their own exercise in their closets. If they be supposed to feel the sentiments which they express in their prayers, it can easily be made appear, that these sentiments can only be dictated by the doctrine of free grace. If what they say of themselves be true, in its natural and obvious meaning, and if they believe it, which charity obliges us to suppose, it must be altogether vain to lay the least stress upon their own righteousness for their acceptance with God.

es of Christ." In him every prophecy, precept, promise and truth is centered. His character and work as a Saviour is held forth in a variety of lights in the sacred oracles, and in every opening or view that is given us, so to speak, of the dispensations of Divine Providence and grace, he is the chief figure, or the termination of the prospect. If, therefore, we would know what esteem is due to our Redeemer in our hearts, and how high a place he ought to hold in our views of religion, let us observe the regard paid to him by the sacred writers. They derive almost all their motives to every moral duty, from what he hath done, and is still doing for us, and seem to delight even in the repetition of his name. I am persuaded those who are accustomed to the devout and serious perusal of the word of God will not reckon it "enthusiasm," when I say, that these writers appear to be warmed and elevated above their ordinary measure, when they celebrate his salvation; and that both in the Old and New Testament, wherever we meet with any passage singularly lofty and sublime, there we may be sure that Christ the Redeemer is the immediate theme.

Justification by the free grace of God, through the redemption that is in Christ Jesus, was the doctrine taught among Christians, in church. And their departure from the earliest and purest ages of the it was the prelude to that universal corruption of faith and worship, that relaxation of discipline, and dissolution of manners, which took place in the ages following. It is also very remarkable, that this doctrine was always fully and distinctly taught in those churches which never submitted to the tyranny, or received the corruptions of the Romish Antichrist; I mean the churches of the Piedmontese valleys, which, by so many judicious writers, are supposed to be

the two witnesses mentioned in the Revelation, who fled into the wilderness from the persecution of the beast, and prophesied in sack, cloth.

The accounts which have been transmitted to us of the principles held by them, long before the reformation, plainly show, that they maintained this doctrine from the beginning. And as it is well known that the reformation took its first rise from the gross and scandalous application of the doctrine of merit in indulgences, so all the reformers, without exception, were strenuous assertors of free grace. This was reckoned by them "articulus stantis aut cadentis ecclesiæ," by which the church must stand or fall. Particularly, our reformers, in both parts of this island, agreed in preaching the same doctrine, and the eminent piety of our fathers is a standing evidence of its force and efficacy.

It doth not, perhaps, become, and probably it would not be safe, for me to enter into a particular examination of the manner of preaching in the present age; and therefore my reflections upon that subject shall be very few and general. What is most obvious in our present situation, and what ought to affect Christians with most concern, is, the great prevalence of infidelity. This is the more surprising, that we have never wanted, and do not at present want, many able and eminent writers to stand up in defence of the gospel, and refute the changeable and inconsistent reasonings of infidels, whatever form they from time to time think fit to assume; and on whatever principles they pretend to build. But, I am afraid, the best defence of all is but too much neglected, viz. Zealous assiduous preaching the great and fundamental truths of the gospel, the lost condemned state of man by nature, and the

necessity of pardon through the righteousness, and renovation by the Spirit of Christ. This would make a far greater number of those who call themselves by the name of Christ, Christians indeed. And the visible efficacy of his doctrine, would be a sensible demonstration of its truth and divine original. If these truths are not contradicted, it may be safely said, that they are by many kept more out of view than formerly. And surely we have no great cause to boast of our improvements in the preaching art, if its goodness is to be determined, like that of a tree, not by its blossoms, but its fruits.

There is one observation which may satisfy us, that the preaching of the cross of Christ will most effectually promote real reformation. It is, that those preachers who (to say no more) approach nearest to making our own merit and obedience the ground of our acceptance with God, very seldom, if ever, give any alarm to the consciences of their hearers. Let them recommend ever so pure and high a standard of morals, they are heard without fear, and, if they preach elegantly, with pleasure, even by the most profligate. To such preachers, all vain worldly-minded people, usually attach themselves, where they have not cast off the very form of religion; but most part of serious Christians, together with professing hypocrites, who cannot easily be distinguished in this world, always follow preachers of another strain. It is easy to see the reason of this from what hath been said above; there are none who set the strictness and obligation of the law, the holiness and justice of God, in so awful a light, as those who believe there is no shelter from the sanction of the law, and the wrath of of an offended God, but in the blood of Christ. Perhaps, I am already ensnared and exposed to censure, by affirming that there