Christ

measure to procure salvation for us. is both able and willing to save to the uttermost them that come unto God by him; but he is neither able nor willing to save any, except such as do come to be saved by him to the uttermost, that is, perfectly, completely, and absolutely. They must come in the character of sinners, feeling themselves to be both ungodly and helpless; they must come in simplicity of heart unto that God who justifies the ungodly, that they may be justified by faith. without the deeds of the law. How wretchedly mistaken, therefore, are they who make Christ's merits in part, and in part their own works, the ground of their dependance! for this is as really repugnant to the one only method of salvation, proposed in the gospel, as that of depending on works wholly. These must be excluded, not as the entire ground of salvation merely, but also, as in any manner or degree contributing thereto. Hear how St. Paul argues the matter. "Where," he asks, "is boasting then? It is excluded. By what law? Of works? Nay; but by the law of faith. Therefore, we conclude, that

a man is justified by faith without the deeds of the law." Here we see not only that works are excluded, but the reason of their exclusion; viz. to cut off all occasion of boasting on man's part, and to make the entire glory of salvation redound to God. The apostle, in another place, declares, "If by grace, then is it no more of works otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work." Since then the language of Scripture is so decisive to the point, and its meaning so evident, let us settle this in our minds, as a fixed principle, (for God has unalterably decreed it,) that no flesh must glory in his presence. By this general rule let us try every scheme of doctrine. Self-righteous boasting must be totally excluded; and this cannot be without the total exclusion of human merit. From the time that any one seeks, to be justified by works, either in whole or in part, he has fallen from grace; and Christ is become of no effect unto that soul!

3. There is yet another sense in which works must be excluded, namely, as terms

and conditions to be performed on our part, in order to our being saved by Christ, and upon performance of which we become interested in the blessings of redemption. "If we diligently improve," say some, "that ordinary grace which we have in common with all men, God, in consideration of this, will bestow upon us that which by nature we cannot have-his especial and saving grace." Hence we not unfrequently hear faith, repentance, and pious deeds spoken of as the terms of the New Testament, and as the appointed means of obtaining an interest in Christ. Thus nothing is more difficult than to beat down the pride of man, and to bring the sinner off from self-dependance in whole or in part: such, however, is the direct tendency and avowed design of the gospel method of salvation. The sinner, driven from one strong hold in which he thought himself secure, betakes himself to another; adopts a system more specious, perhaps, but not less dangerous to his eternal interests. From depending wholly on his own doings, he begins to discover the necessity of making the merits of the Saviour in

some degree the basis of his hope. And when this ground also is made to appear no longer tenable, desiring still to retain to himself some share of merit and occasion of glorying, he dreams of conditions and terms, to be performed on his part, in order to an interest in the blessings of redemption. But from this refuge of lies, no less than from the former, will he at length be driven, if he be the subject of divine teaching; for it is impossible he should obtain abiding peace, joy in believing, and steady perseverance in holy practice, until he learns to repose his only hope on the mercy and grace of God through Christ, to the utter exclusion of every other dependance whatsoever.

Here let me distinctly remind my hearers, that it is in regard to justification and the meritorious grounds of it, that works are thus absolutely excluded; but that in the most perfect consistency with what has been stated hereupon, there is another sense in which they are as absolutely indispensable. They do in every case accompany salvation, and must in every instance be required in evidence of

a state of salvation; they constitute that free-will offering and debt of gratitude, which all who are saved by grace will delight to render to their gracious Redeemer; and they do necessarily proceed from a true and lively faith; so that all professions of faith in Christ and of interest in the covenant of grace, where the duties of Christianity are disregarded, are but mere confessions of the mouth, without a correspondent belief of the heart. In reference to such a barren, uninfluential assent to the facts and doctrines of the Christian religion, it may well be asked, "What doth it profit. . . though a man say he hath faith and have not works? can faith save him?"*-such a faith as is unconnected with holiness of heart, and unproductive of works of piety and benevolence in the life? No, in no wise; such a faith as this would awfully leave its possessor destitute

of any share of the blessings of salvation, or any well-grounded hope beyond the grave; nor is this the principle contended for in this discourse. Whilst the believer is justified in the sight of God by faith.

* James ii. 14.