and come fhort of the Glory of God (g). Nay, even if we were to look for falvation to fingle actions; if we might fuppofe our tranfgreffions put afide, and heaven fufpended as the reward of one deed perfectly anfwering the demands of the Moral Law; where should the deed be found? "Was the "motive perfectly pure in all points, imme"diate and remote? In the progress from "the motive to the execution, did no tinge "of evil infinuate itfelf? In the execution itfelf, did no feeling of wrong temper, no "emotion of difcontent, of pride, or of vanity, arise? Didft thou perform the "deed as foon as thou oughtest to have "done? Didst thou perform it as cheer"fully? Didft thou perform it as well as "thou wert able; and as well as, by a fit "ufe of the means of knowing My will, "thou mightest have been able? Didft thou pray as fervently as became thee for grace "to act in this inftance aright?"—What human deed could stand the scrutiny? What human deed can have whereof to glory before God, can claim reward not of grace but of debt (b)? Where is the hope of justification by the Moral Law of God? Where is the hope of justification by morality? (g) Rom. iii, 23. iv. 15. (¿) Rom. iv. 2, 4. Behold Behold alfo, under a variety and an appa. rent difcordance of expreffion, the consistent harmony of the scriptural doctrine concerning justification. The procuring cause of our juftification is the atoning blood of Christ. At one time therefore it is faid, that we are juftified by His blood (i): at another, with a fimilar meaning, that we are juftified in the name of the Lord Jefus (k). The inftrument by which exclufively an intereft in that blood can be obtained, is faith, Hence it is fo frequently declared, either fimply, that we are juftified by faith; or with additional terms more pointedly fhutting out the concurrence of works either of the Ceremonial or of the Moral Law. As the entire plan of falvation by faith in the blood of a Redeemer is a difpenfation of wholly unmerited mercy: we are also described as justified freely, juftified by grace (1). As there arose perfons who, neglecting St. Paul's definition of justifying faith, that it is a faith which worketh by love (m), fuppofed or pretended that a barren faith, a fpeculative and unproductive affent of the understanding, fufficed for justification: St. James, with equal wif dom and energy, maintains that faith which has not works cannot fave; that faith without works is dead, being alone; that a man is juftified by works, and not by faith only (n), by faith, which is alone: maintains, not that works can poffefs any justifying merit, (for fuch a position would have been irreconcileable not merely with every part of St. Paul's reafoning, but with the great doctrine of juftification only through the blood of a Redeemer,) but that a faith which does not, prove itself to be genuine by works is not the faith which justifies. For let it ever be carefully borne in mind, that, when the inefficacy of works has been here set forth, and established on fcriptural authority, it has been their inefficacy as to juftification: their utter incompetency to produce any claim of merit before God, to abide the fcrutiny of His law, to countervail a fingle tranfgreffion, to remove guilt, to confer righteousness. But are not good works effential to falvation? Effential! Altogether indifpenfable: indifpenfable as though they were to justify, Since they cannot contribute to justification, it is as evidences and fruits of faith that they are important. But as fuch they are fo important, that without (n) James, ii. 14, 17, 20, 24. them them no man fhall fee the Lord. Are good works then conditions of falvation? This contested term is objectionable or irreprehenfible according to the fenfe in which it is employed, If it be intended, that good works are a meritorious condition of falvation; the meaning is totally unchristian. If the fenfe be, that they are an indifpenfable condition; it is fcripturally correct. The difference is manifeft. Were a condemned criminal affured by his judge, that, on coming forthwith to the judge's door, he should receive a free pardon and a noble donation : his attendance at the appointed place would be an indifpenfable condition, but not a meritorious cause, of obtaining the promised benefits. Be ye rich in good works. Thought they can do nothing towards the purchase of falvation; as qualifications to make us meet for receiving the gift of it, they are indifpenfable. Expect not from them justification, which is not within their fcope. But by them, as a tree by its fruits, fhall a living faith be known. Every one of them is a facrifice acceptable, well-pleafing to God. According to the measure of them, fhall be the gracious recompenfe of the righteous. Not 'one of them fhall lofe its reward. Be dili gent in them, be confiftent in them, be perfevering |