of God, and that they are not a revelation, if they are not to be understood in their grammatical meaning. Let not thy choler rise, then, philosopher, if I reason fearlessly from these principles, and deduce from them the legitimate consequences. Do not be angry; I am not answerable for these consequences, let them be good or bad, provided they are fairly drawn. Shew me, then, that they are not fairly drawn, and I will reverse them. But if they are legitimately drawn, thy wrath is directed towards the author of the book from which I reason, and not against me. Do, then, gentle philosopher, do, then, I beseech thee, keep thy temper. Thou art noted for gravity and the coldness of wisdom. Thou canst coolly reply to Atheists, and Sceptics, and philosophical fanatics; why, then, dost thou lose thy philosophical gravity, when thou reasonest with the maintainers of the offensive doctrine of the gospel? Thy icy constitution is not warmed in even the torrid zone. Thou canst reply without passion to all the reasons of thy fellowphilosophers. Without the least discomposure thou repellest the arguments of those who deny the existence of matter, and mind, and with a world of labour, thou dost prove to us that we really exist, and that other things exist besides ourselves; why, then, dost thou suffer thy temper to be ruffled when thou advertest to the doctrine of the cross? If it be folly, some of the mad systems of thy crazy friends can match it. But over the one thou throwest thy garment to hide its nakedness. Thou endeavourest to expose the other. Thou dost laugh, indeed, but thy laugh is not the laugh of real joy, the sadness of thy countenance shews that thou art not at ease. Thou deniest the guilt of men, and rejectest the atonement of Christ, but thy ingenuity is not able to prove, even to thyself, that both things are not taught in Scripture.

SECTION III.

FAITH IN THE LORD JESUS CHRIST THE WAY OF BEING INTERESTED IN HIS ATONEMENT.

HAVING proved the universal guilt of human nature and the atonement of Christ, I shall now proceed to show the way in which guilty sinners are interested in this atonement. Though the Scriptures are both full and clear upon this point, it is disputed even more than any of the preceding points. Many who acknowledge an atonement as necessary for the guilt of man, differ widely from the Scriptures with respect to the way in which it becomes effectual for the sins of every individual. They differ also considerably from one another in solving this question. All their theories, however, agree in this, that something is to be done on the part of the sinner, in order to entitle him to the benefits of Christ's sacrifice. In this sentiment there is every gradation from the feeblest first existing effort on the part of the sinner to the fullest dependance on good works. Each variety in this climax has been denominated from the first, or most distinguished defender of it; and systematic orthodoxy has refuted them all, by piecemeal, under their several technical appellations. The Scriptures differ from them all, in totally excluding works of every kind as the means of being interested in Christ's death; and refute them all under one, in most strongly and explicitly representing faith as the only medium. I shall not be obliged, then, to discriminate these varieties and appreciate the degree of their difference from the truth. Whether they are small or great deviations from the gospel; whether they be called Arminianism, or Pelagianism, or Baxterianism; they are all disproved if I establish that the Scriptures ascribe salvation solely to faith in the atonement, and that they assert that the smallest deviation from this is another gospel, and not that preached by the apostles. Let us begin with the third chapter of Romans, already more than once referred to:- "Even the righteousness of God which is by faith of Jesus Christ unto all and upon

all them that believe: for there is no difference: for all have sinned, and come short of the glory of God; being justified freely by his grace through the redemption that is in Christ Jesus: whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; to declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith."

In this passage the Apostle not only establishes the guilt of man and the atonement of Christ, but also clearly asserts that faith is the medium through which sinners are interested in the work of Christ. The righteousness of God is by faith of Jesus Christ unto all and upon all that believe. God is said to be the justifier of him that believeth in Jesus. He shows us that the plan of salvation excludes boasting; but that this could not be done by any scheme that required any thing on the part of man. "Where is boasting then? It is excluded. By what law?-of works? Nay; but by the law of faith." Salvation by faith excludes boasting; and this is the only way in which it could be excluded. Were any degree of works of law necessary to entitle the sinner to an interest in the atonement of Christ, it would lay a foundation for the sinner to boast he could say that he had performed that which entitled him to salvation. The Apostle concludes in the strongest and most pointed manner; not only ascribing justification to faith (which implies that it is ascribable to nothing else), but explicitly asserting that a man is justified without works of law altogether. "Therefore we conclude that a man is justified by faith without the deeds of the law." This is the case both with respect to Jews and Gentiles. Seeing it is one God which shall justify the circumcision by faith and uncircumcision through faith." The Apostle next anticipates an objection that was likely to rise in the mind of the Jews, with respect to the justification of Abraham. In their ignorance, they supposed that Abraham was justified, in some measure at least, by

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circumcision; otherwise, of what advantage was it to him or to his seed? But he shows, from the very history of Abraham, or from the very account of the justification of Abraham, that this is by faith and not by works, "What shall we then say that Abraham, our father as pertaining to the flesh, hath found? For if Abraham were justified by works he hath whereof to glory, but not before God. For what saith the Scripture? Abraham believed God, and it was counted unto him for righteousness."-iv. 1-3. Abraham, then, we see was justified by believing God, and his justification is the pattern of The Apostle, therefore, reasons from it in the next verse- "Now to him that worketh is the reward not reckoned of grace, but of debt; but to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness." Can any thing be more explicit? Can any thing be more directly on the point? Salvation must be given gratuitously, that no flesh may glory in God's presence. But the reward of the man that worketh, the Apostle says, is not of grace, but of debt. Works, therefore, of no kind can be necessary to give a title to the atonement of Christ, or the favour of God. How strong and pointed is the language! In what a marked manner is it opposed to all the theories of self-righteous men!"But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness." The justified sinner worketh not in any way, at any time, for the righteousness that justifies him. He believes on him that justifieth, the ungodly. What a bold expression. Even systematic orthodoxy falters when uttering the language and does not mention it without a qualification. God, says Paul, justifies the ungodly. Systematic orthodoxy, instructed in this instance by the wisdom of this world, says, that though they have been ungodly formerly they are godly before they are justified; or that though they are ungodly in one sense they are godly in another. They are in some measure made good by the Spirit of God before they are justified by faith; but Paul roundly asserts that they are justified in every sense as ungodly. They are in no sense considered as godly till they are justified by faith.

Now the faith of this man who believeth on him that justifieth the ungodly, and not his works, is counted to him for righteousness. The Apostle confirms this from the language of David-" Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works, saying, blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not impute sin."-Rom. iv. 6-8. David speaks of the blessedness of those to whom their sins are forgiven or not imputed. From the application of the Apostle, we see that he understands the not imputing of sin as being the same with imputing righteousness. Orthodoxy sometimes speaks of sins being pardoned by the death of Christ, and heaven being purchased by the righteousness of his life; but when a man's sins are pardoned by being atoned for, or not imputed to him by being imputed to another, he becomes instantly righteous. For what is righteousness but a being free of every charge? To say, then, that a man's sins are not imputed, is the same as to say, that righteousness is imputed to him; they who are thus made righteous have eternal life freely bestowed upon them. This is not a fancy or refinement of man; but the doctrine of the spirit of God. Now, as the Apostle observes, David speaks not of the blessedness of the man who is made blessed by working; but of the blessedness of the man who becomes blessed by having his sins not imputed. The Apostle goes on further to show, from Abraham's history, that circumcision could have had no influence upon his justification, as he was justified by faith before he was circumcised. Circumcision did not make him righteous. It was a seal of the righteousness of the faith which he had, yet being uncircumcised; that he might be the father of all them that believe, though they be not circumcised; that righteousness may be imputed to them also. He asserts that salvation is of faith, that it might be by grace. Had men been justified by the blood of Christ by any work of their own, however inconsiderable, salvation could not have been altogether of grace. He goes on to show the strength and excellency of the faith of Abraham; and concludes by assuring us that "it was